“Mystery” in the Wisdom of Solomon and 4QInstruction

Abstract

Similar ideas and tropes found in the Wisdom of Solomon and 4QInstruction (4Q415–418, 423; 1Q26) have considerable significance for the study of early Jewish sapiential literature. One feature shared by both compositions is teaching about “mysteries.” Previous studies on these two wisdom writings conclude that there are distinct differences in what these mysteries are and how they function in the thought world of each composition. This article argues for an alternative understanding of mysteries in 4QInstruction to those presented in previous comparative studies. In light of this reassessment of mysteries, the Wisdom of Solomon and 4QInstruction are seen to participate within an intellectual space much closer to one another than previously perceived.

Direct comparisons between the Wisdom of Solomon and 4QInstruction (4Q415–418, 423; 1Q26) are few and yet, as Samuel Adams has observed, “The corollaries between the two sapiential documents are a matter of great consequence for Second Temple Wisdom studies.” ¹ To date, John Collins and Matthew Goff are alone in offering sustained evaluations of common characteristics between these two compositions. ² Both studies focus on passages in the Wisdom of Solomon that refer to mysteries, eternal life, incorruption, and creation as found in Genesis 1–2. Commonalities are found with 4QInstruction because of shared interests in, especially, immortality and survival into the afterlife, as well as mysteries (רז נהיה‎) and anthropology derived from Genesis creation accounts. ³ The presence of these motifs in 4QInstruction, a composition known only from Qumran and written more than a century earlier, is seen to foreshadow developments found in the Wisdom of Solomon, a well-known Hellenistic Jewish writing. ⁴

One of the most significant corollaries between these two textual traditions is the presence of mysteries. In order to draw comparisons, Collins and Goff focus on a similar cluster of 4QInstruction fragments, especially the so-called Vision of Hagu passage (4Q417 1 i 13b–18) where they find the creation of two different humanities. How the Hagu pericope is reconstructed, translated, and interpreted establishes 4QInstruction’s anthropology. The nature of the mystery in 4QInstruction, and who among humankind has access to it, is foundational to a comparative study with the Wisdom of Solomon.

Previous scholarship

Wisdom of Solomon 1:1–6:21, often referred to as the “Book of Eschatology,” presents a comparison between the wicked and the righteous starting in chapter two. ⁵ The foolish in this chapter have a pessimistic view of existence and do not believe in the afterlife. They live indulgently, partaking of worldly pleasures, and persecute the righteous. In Wis 2:2, they say: “for we were born by mere chance, and hereafter we shall be as though we had never been.” The righteous, by contrast, are those who live virtuously and enjoy immortality (Wis 3:1, “the souls of the righteous are in the hand of God, and no torment will ever touch them”). The theme of immortality continues in the following chapters; sometimes “immortality” (ἀθανασίας) is explicitly stated (1:15; 3:4; 4:1; 8:13, 17; 15:3; cf. ζωή + αἰών in 5:15) and other times inferred from the context (esp. Wis 3:7, “in the time of their visitation they will shine forth”). ⁶ In the Wisdom of Solomon, the righteous will receive reward in the hereafter, which is contingent upon right conduct. ⁷ 4QInstruction does not use the language of immortality but teaches that the ways of iniquity result in future punishment (Q417 1 i 6–8), and the righteous will be rewarded for their faithfulness (4Q417 1 i 14, 26; cf. Wis 4–9). Future judgment and reward are found in several other passages (4Q418 55 11–12, “they will inherit an eternal possession;” 4Q418 69 8ff.). The fate of the wicked is destruction (4Q418 162 4), while “glory everlasting and peace eternal” is promised to the righteous (4Q418 126 i–ii 6–7). ⁸

In the Wisdom of Solomon, “mystery” (μυστήριον) occurs four times (2:22; 6:22; 14:15; 14:23), but the meaningful passage for comparisons with 4QInstruction is in chapter two. ⁹ Here, the wicked fail because they do not live according to the mystery:

Wis 2:1–24

²¹ Thus they reasoned (ἐλογίσαντο), but they were led astray,

for their wickedness blinded them,

²² and they did not know the mystery of God (μυστήρια θεοῦ),

nor hoped for the wages of holiness,

nor discerned the prize for blameless souls;

²³ for God created the human being (τὸν ἄνθρωπον) for incorruption (ἀφθαρσίᾳ),

and made us in the image of his own eternity (ἀϊδιότητος),

²⁴ but through the devil’s envy death entered the world,

and those who belong to his company experience it. (NRSV) ¹⁰

Collins observes that whereas the wisdom of Qohelet and Ben Sira is reliant upon an empirical epistemology, mysteries as found in 4QInstruction and the Wisdom of Solomon are comprehensible within Jewish apocalyptic because they reveal knowledge beyond normal human reach. A central motif of 4QInstruction is repeated exhortations to pursue a mystery called רז נהיה‎ which Collins and Goff translate as “the mystery that is to be.” Collins concludes that among similarities between 4QInstruction and the Wisdom of Solomon is this concept of the mystery, from which knowledge is gained about how to act rightly. ¹¹ This mystery reveals the fate of human beings in the hereafter as opposed to wisdom that pertains to how one prospers in this world. For Collins, the mystery in 4QInstruction “was only revealed to the elect,” whereas for the Wisdom of Solomon, “the mystery is available to those who reason rightly.” ¹² In conclusion, Collins summarizes that 4QInstruction’s mystery is “the comprehensive plan of God for humanity,” which “involves an immortal destiny, grounded in creation in the divine image.” ¹³

Goff shares a view similar to Collins’, stating that “the mystery that is to be” is a type of “supernatural revelation” that “signifies a divine deterministic plan that guides the entire range of creation.” ¹⁴ Moreover, only the elect community can attain the knowledge of God and the cosmos. ¹⁵ Collins and Goff agree that here are two different humanities: a spiritual people who are the elect community to whom 4QInstruction is addressed and the rest of humanity called “spirit of flesh.” They both consider Gen 1:27 and Genesis 2 and the double creation (spiritual and fleshly) as a framework for understanding anthropology in these two compositions. ¹⁶ Collins observes that both 4QInstruction and the Wisdom of Solomon “view that it was the intention of the creator that humanity should be immortal” which is grounded in being created in the divine image. ¹⁷ Concern with Gen 1:27 relates to being formed in God’s likeness and Genesis 2 to human fallibility and earthly creation. Collins considers that these two chapters are used in 4QInstruction to contrast to two types of people and two types of behavior, while in the Wisdom of Solomon they function to emphasize two aspects of a singular humanity. In this way, they conclude, Genesis 1–2 are typologically used by both compositions.

When mysteries in 4QInstruction and the Wisdom of Solomon are compared, an important commonality is that both understand them as the key to comprehending right and wrong behavior and its consequences which, Collins writes, is “grounded in the way in which God created humanity in the first case.” ¹⁸ Therefore, how one considers the creation of humanity in 4QInstruction and the nature of the mystery lay the foundation for comparisons with Wisdom.

Mystery in 4QInstruction

The term רז נהיה‎ is found or reconstructed about twenty-five times in 4QInstruction. ¹⁹ The only other extant occurrences of this term are in the Community Rule (1QS XI 3–4) and Mysteries (1Q27 1 i 3–4; par. 4Q300 3 4). Throughout 4QInstruction are exhortations to contemplate and pursue this mystery. נהיה‎ is most often understood as a Niphal participle of היה‎ (“to be”) and qualifies רז‎ although it could be a nominal participle and translated in construct. ²⁰ “Mystery” (רז‎) alone is frequent in the Qumran discoveries (e.g., Community Rule, Pesher Habakkuk, War Scroll, Hodayot, Genesis Apocryphon, Songs of the Sabbath Sacrifice, Songs of the Sage, Self-Glorification Hymn, Enochic lit.). ²¹ As we have seen, one way to translate רז נהיה‎ is with a future tense as the “mystery that is to be” or “mystery that is to come.” ²² Translating the term with a solely future orientation is usually associated with a particular deterministic view of the document and ontological division of humanity into two groups. One consequence of a future translation is that the term’s cosmological scope is diminished; that is, the mystery infers the totality of the temporal axis: beginning, present, and end. This mystery may relate to the consequences of human action in future, but it is unconvincing that this mystery is about a person’s predetermined eternal fate. Indeed, in the opening column of 4QInstruction (4Q416 1), the structure of the cosmos serves to justify future judgment on those who do not live according to the knowledge of good and evil, as evident around them, and sets the context for teaching about the need to live wisely.

As a Niphal participle, נהיה‎ is more convincingly translated in reference to “being” and existence in broader terms. ²³ The term רז‎ with this adjectival qualifier is better translated as “mystery of existence” with temporal meaning spanning the entire plan of God from creation to the end time. ²⁴ The רז נהיה‎ includes knowledge of where human beings come from and their condition (תולדות‎) as well as eschatological outcome. Significantly, in 4Q417 1 i 8–9, this mystery has a parallel with Wisdom and Logos as instruments in the creation of the world (Prov 3:19; Wis 8:4–6; cf. Philo, Det. 54). ²⁵ In 4Q417 1 i, the mystery is also explicitly associated with the three points of time: past, present, and future (4Q418 43 1–3; the same identification is likely found in 4Q418 122 ii 3–4). ²⁶ As such, the mystery of existence is concerned with relating humanity to their position in the cosmos and instructing them how to conduct themselves accordingly. By presenting the plan of the world from creation to judgment, human beings are able to understand good and evil and the consequences for failing to live accordingly. The translation “mystery of existence” reflects the degree to which cosmogony is embedded in 4QInstruction, found in the frequent references to Genesis 1–3. If רז נהיה‎ translates better as “mystery of existence” within a merit-based worldview, rather than “mystery that is to be” within a deterministic one, then mystery in 4QInstruction and the Wisdom of Solomon are more similar than Collins and Goff conclude.

4QInstruction’s understanding of the רז נהיה‎ is similar to Mysteries. Indeed, Lawrence Schiffman observes that in this composition, “mysteries” (רזים‎) “refers to the mysteries of creation, i.e. the natural order of things which depends on God’s wisdom, and to the mysteries of the divine role in the processes of history.” He states that “the source from which the divine mysteries emerge” is wisdom. ²⁷ Furthermore, in addition to 4Q418 43 and 4Q418 123, 1QS III 15 and 1QS XI 3–4 have mystery taking in the entire past, present, and future. ²⁸ In 1QS XI 3–4, the mystery of existence is a source of knowledge that one gazes upon, wisdom is derived from it, and indeed an explanation is given that “all that exists (כול נהיה‎) is so by your will” (1QS XI 18).

Mystery and Torah in 4QInstruction

The word תורה‎ (“torah”) never occurs in 4QInstruction and although there are multiple allusions to specific passage in the Mosaic Torah, especially Genesis 2–3, it is not thematically present. ²⁹ There is strong evidence that allows one to reasonably conclude that Mosaic Torah is not, and was not, part of 4QInstruction’s discourse. First, reconstructions by Harrington and Strugnell that find reference to revelation at Sinai are not convincing; consequently, assessments that use the editors’ presentation of these passages for understanding the place of Mosaic Torah in 4QInstruction may be dismissed. Second, there are three crucial passages where one finds the mystery of existence standing in the traditional place of Torah and, as such, impact significantly on our understanding of this concept in 4QInstruction.

Reconstructions of the revelation at Sinai

The editors of DJD 34 reconstruct two occurrences of the “hand of Moses” (ביד משה‎) in two separate manuscripts (4Q418 184; 4Q423 11). The presence of this phrase has led to confusion on an interpretive crux, namely, the relationship of the mystery of existence to the Mosaic Torah in 4QInstruction. Indeed, Andrew Teeter concludes that the mystery in 4QInstruction “is associated with the revelation at Sinai and the meditation of Moses” and “that the רז נהיה‎ is discernible within and accessed by means of a textual corpus the extent of which is unclear, but which includes at a minimum the Torah itself.” ³⁰

A reassessment of manuscripts, made possible by the availability of high resolution images to the public online, finds that the editors’ reconstructions are problematic. ³¹ First, their proposed reading of the “hand of Moses” in 4Q423 11 is unconvincing. ³² Second, when “hand of Moses” does occur in 4Q418 184, the editors read דב]ר‎ (“He spo]ke”) “by the hand of Moses,” which then makes this a fairly clear reference to receiving Torah at Sinai. However, this is mistaken as there are not even the slightest traces of a resh (i.e., the final consonants of the proposed reconstruction) immediately preceding the beit of ביד‎, but rather traces of final letter, likely pe but possibly tsade. ³³ I have proposed that אף‎ is a possible reading (אף ביד משה‎) and would refer to Moses’ hand in association either (1) with turning away wrath or (2) as an instrument of judgment. ³⁴ In summary, attention to these fragmentary references to the phrase ביד משה‎ finds that there is no evidence that Torah is ever mentioned in 4QInstruction, not even vis-à-vis reference to giving it by the hand of Moses at Sinai.

It is possible that 4Q418 185 is not referring to “Moses” at all. Words derived from the root נשה‎ (“to lend”) are rare in Classical and Post-biblical Hebrew. In the Hebrew Bible, it occurs as a verb on a few occasions (Gen 41:51; Is 44:21; Jer 23:29; Job 11:6, 39:17; Lam 3:17). Deut 15:2 refers to a בַּעַל מַשֵּׁה‎ (i.e., “creditor”) from whose “hand” he lends to his neighbor (יָדוֹ אֲשֶׁר יַשֶּׁה בְּרֵעֵהוּ‎). The root נשה‎ is very rare elsewhere, found at Qumran only in the Damascus Document, 11QMelch, and 1QDivre Moshe (the latter two when citing Deut 15:2). The term is relatively frequent in 4QInstruction, occurring four times (4Q416 2 i 18; 4Q417 2 i 22, 4Q417 2 ii + 23 6, 7), as a participle (נושה‎) for “one lending” or “creditor.” Given how rare this term is in the literature of the period, and also that allusions to Deut 15:2 may be identified in the context of financial teaching in 4QInstruction, 4Q418 185 may also translate as “in the hand of a creditor [מַשֵּׁה‎].”

Three passages from Instruction may be identified where traditions that typically emphasize the study of Torah replace “Torah” with the “mystery of existence.”

Mysteries and Torah in 4Q417 1 i and Psalm 1:2b

In 4Q417 1 i 6, the רז נהיה‎ replaces Torah as the focus of meditation when Psalm 1:2b—“on his law they meditate day and night” (כִּי אִם בְּתוֹרַת יְהוָ֗ה חֶפְצוֹ וּֽבְתוֹרָתוֹ יֶהְגֶּה יוֹמָם‎ וָלָֽיְלָה‎)—is rewritten as “day and] night meditate on the mystery of existence (יומם ו]ל֯ילה‎ הגה ברז נהיה֯‎), seek always and then you shall know truth and iniquity.” ³⁵ This substitution in 4Q417 1 i is not using the mystery as a cipher for Torah, but rather the mystery of existence is a source of wisdom related to the cosmological outlook of the composition. This differs from Ben Sira who also alludes to Psalm 1:2b when he writes (14:20 MS A) “happy is the person who meditates on wisdom and acts wisely” (אשרי אנוש בחכמה יהגה ובתבונה יעשה‎). ³⁶ However, whereas meditation on wisdom rather than Torah in Ben Sira underscores its identification with wisdom, this is much different in 4QInstruction where Torah and the mystery are not identified. ³⁷ 4Q417 1 i 1–9 is arguably the richest passage in 4QInstruction for viewing the mystery’s scope, and reads:

4Q417 1 i 1–9 (comp. 4Q418 43 1–10) ³⁸ :

1 [ and] you underst[an]ding one[

2 [ ] gaze,

[ and] by the mysteries of the wonders of the God of the awesome ones gain insight,

the beginnings of [ ]

3 [ ] to him in your [ ]

[ ] and gaze [upon the mystery of existence

and the deeds of] ancient times,

to what is and what will be,

4 in what [ ]

[ eter]nity to [ ]

[ ] to what 5 was and and to wh[at ] will be,

in what [ ] in all [ ]

[ ] deed and dee[d]

6 [ day and] night meditate on the mystery of existence,

seek always and then you shall know truth and iniquity,

wisdom 7 [and foolishne]ss [ ]

[ ] dee[d ] in all their ways with their punishments,

for all periods of eternity, and eternal punishments,

8 and then you shall know between [goo]d and [evil according to their ]deeds,

for the God of knowledge is the foundation of truth,

and by the mystery of existence 9 He has spread out the foundation of its (fem. i.e. truth’s) deeds 10 for a[l]l [. . .]

He expounded for their un[der]standing, with all of its d[ee]ds,

to walk 11 in the inclination of their understanding,

and He expounded to h[umanity (?) . . .],

and in the abundance of understanding were made kn[own the se]crets of 12 His plan,

together with how they should walk [pe]rfectly[ in all] His [d]eeds,

These things always seek early (i.e. diligently),

and understand[ all] 13 their consequences,

and then you shall know about the glory of [His] mi[ght wi]th His marvellous mysteries,

and the might of His deeds.

And you 14 understanding one . . .

In addition to the mystery encompassing past, present, and future (ll. 2–4), it also allows the maven to properly distinguish between good and evil (l. 8). The elevation of the mystery is found in lines 8–9 where truth’s deeds are founded by it: by the mystery of existence, God spreads out the foundation of deeds. Therefore, the mystery may be seen as an instrument of creation used in establishing the order of the cosmos (cf. 4Q418 126 ii 4 God “spread them [i.e., the heavens] out in truth and he placed them”). ³⁹ As such, the mystery appears to operate similarly to well-known bridging concepts—Wisdom, Logos, Spirit—used to express manifestations of God’s creative activities. Indeed, the Logos within Stoic thought is a divine principle which Philo develops as an instrument by which God created the world, thereby bridging the material world with God. The Logos within Stoic thought is well known as relating to human reason. Philo develops this to equate the order of creation with right reason. When Philo associates the “law of nature” with “reason,” he describes it as imparting freedom to the wise (Philo, Prob. 46–47). ⁴⁰ Indeed, in Wis 8:4–6 when Wisdom is a co-creator with God, “she is an initiate in the knowledge of God” (v. 4) and “fashioner of what exists” (v. 6).

When truth’s ways are expounded to “them” in 4Q417 1 i 10–11, there are good reasons to conclude that they are “humanity.” First, the foundation of the cosmos is what is expounded upon and it is from this that one knows good and evil; therefore, it would make sense that creation, as the beginning point of wisdom, is knowable to humanity. ⁴¹ Second, “He expounded” occurs twice, once in line 10 and again in line 11 (“to h[umanity”); although the reconstruction in line 11 is only theoretical, Harrington and Strugnell read “for m[an].” ⁴² The options of who could be given understanding is restricted to a word beginning with the letter aleph and while אדם‎ is possible, אנוש‎ is more likely since the giving of meditation to humanity (אנוש‎) in the passage immediately following (l. 16) uses this term preceded by the same preposition (-ל‎) as found here in line 11.

Mysteries and Torah in 4Q416 2 iii 14–19

In 4Q416 2 iii 14–19 (par. 4Q418 frag. 9 lines 14–18 and frag. 10 lines 1–2), the Decalogue’s commandment to honor one’s father and mother is rewritten. These lines read:

4Q416 2 iii 14–19 (par. 4Q418 9 14–10 1–2) ⁴³ :

Honor your father (Ex 20:12) in your poverty,

16 and your mother (Ex 20:12) in your low estate.

For as God is to a man, thus is his father,

and as lords are to a man, thus is his mother (cf. Mal 1:6).

For 17 they are the womb (כור‎) of your conception,

and as he placed them in authority over you,

and fashioned you according to the spirit (וׄיׄצר֯ ע֯ל הׄרוח‎), ⁴⁴

so you should serve them.

And as 18 t(he)y (i.e. parents) uncovered your ear (גלה אוזנכה‎) to the mystery of existence,

honor them (כבדם‎) for your own honor,

and in[ ] venerate their presence,

19 for your life and for the length of your days (Ex. 20:12). vac

The Decalogue-Shema combination is found in (1) the Fifth Commandment in lines 15b–16a and (2) the Shema in line 18. Neither God nor any other single figure is the subject of the Piel verb גלה‎ (“revealed” or “uncovered”), but rather the subject is plural which is made clear by the recipient of honor (i.e., כבדם‎ “honor them”). A plural subject is demanded by the “they” of the parents. The use of a singular subject גלה‎, when גלו is needed here, may be explained by the fact that גלה אוזן‎ is a fixed expression in the composition (cf. 1Q26 1 4; 4Q418 123 ii 4; 4Q418 184 2; 4Q423 5 1–2; 4Q423 7 6). When this fixed expression is used, it is consistently followed by רז נהיה‎ always with the preposition -ב‎. ⁴⁵ The parent’s activity in “uncovering” their child’s ear evokes the Shema.

A well-known tradition of combining the Decalogue-Shema supports the identification of an allusion to the Shema in these lines. ⁴⁶ Deut 5:1, 6:6–7 (=Shema), and 11:19 all have injunctions about educating children, which may be echoed in this line by the activity of parents exposing a child to the mystery. The Decalogue-Shema combination is relatively frequent in early Judaism based upon an interpretive rationale related to “these words” in Deuteronomy and Exodus. In the Shema (Deut 6:6), “these words” (הַדְּבָרִים הָאֵלֶּה‎) are to be upon one’s heart and taught to one’s children (Deut 6:7) and a well-known tradition of interpreting “these words” is in reference to the Decalogue in part because Exod 20:1, which introduces the giving of the law at Sinai, begins with וידבר אלהים את כל הדברים האלה‎ (“The Lord spoke all of these words”). Moreover, Deut 11:18–20 repeats the exhortation of 6:6–9 and begins with “these words of mine” (Deut 11:18 דברי אלה‎) and came to be connected with the Shema because it repeats the exhortation to “love the Lord your God with . . . your whole heart and whole soul” as well as the injunction to teach these words and bind them upon your hands.

Among the numerous examples of the Decalogue-Shema combination, one instance in Philo is noteworthy here. In Philo’s Special Laws (4:137), the context of teaching about tefillin indicates that both the Shema and Decalogue were contained in it (“The law [ὁ νόμος] says, it is proper to lay up justice in one’s heart, and to fasten it as a sign upon one’s head, and as frontlets before one’s eyes”). Philo uses νόμος and variations of it to refer to Torah, and the context here is convincingly taken as referring to written law. In Special Laws, Philo depicts parents as co-creators who are like God and uses this idea to provide a rationale for why children should honor them. Directly after discussing the commandment to honor parents (Spec. Laws 2:225–226), Philo transitions to parents’ role as instructors (2:228):

and they stand in the light of teachers, inasmuch as all that they know themselves they teach to their children from their earliest infancy . . . they also teach them those most necessary lessons which refer to choice and avoidance, the choice, that is to say, of virtues, and the avoidance of vices.

When parents impress upon children “reasonings” and “virtues,” this is in essence guiding them how to behave in accordance with the law of nature; indeed, for Philo, the Torah is a perfect copy of the Natural Law. 4QInstruction, similar to Philo, and in the wider tradition of the Shema-Decalogue combination, has parents teaching children about the mystery rather than the Torah.

In order to explore the meaning and implications of parents uncovering their children’s ears to the mystery of existence, a few observations on this activity more broadly are necessary. The expression “to uncover one’s ear” (גלה + אוזן‎) is found in several other compositions, but not always with the Piel verb. In CD II 2, 14 the speaker tells, in first person Qal perfect, those entering the covenant that he will “uncover your ear” (אגלה‎ אזנכם‎) to the ways of wickedness and “uncover your eyes” (אגלה עיניכם‎) to the deeds of God (מעשי אל‎). The Community Rule does not use this fixed expression; however, 1QS VIII 15–16 is concerned with the Interpreter of the Torah who expounds the Torah, which (l. 16) “the prophets revealed by the spirit of his holiness” (גלו הנביאים ברוח קודשו‎). The Hodayot uses a version of this expression too, which is found with the Qal perfect “you uncovered my ear” (גליתה אוזני‎; e.g., IX 23, XIV 7, XV 41, XXII 6). The one who does the revealing, that is the subject “you,” is God to whom the speaker gives thanks. “My ear” is found in synonymous parallel with “my heart” (לבי‎; or “eyes” in XXI 5) and results in understanding God’s truth (XV 41; cf. XX 37). 4QPesher Isaiah (4Q165) 1–2 3 states that the Teacher of Righteousness, with Piel verb, “revealed righteous instruction” (גלה את תורת הצדק‎).

There is one occurrence of the expression “to uncover one’s ear” in the Qumran sapiential tradition outside of 4QInstruction, this is in 4QMysteries (4Q299 8 6). This fragment preserves parts of only six lines which are concerned generally with acquiring knowledge and wisdom. The first extant line (l. 5) asks, “what shall a man understand without knowledge and without hearing?” This is followed by the description “]insight, the impulse of [our] heart with great intelligence, he uncovered our ears (גלה אוזננו‎) that we [might hear . . .]” Following this is a statement about God creating insight for all who pursue knowledge (l. 7), and then “all wisdom (שכל‎) is from eternity” and is unchangeable (l. 8).

Attention to the wider use of this expression demonstrates that God may uncover one’s ears or reveal something, but that this may also be an activity of a teacher. Moreover, to have one’s ears uncovered is not about knowing secrets and the future, at least not as a regular occurrence, but rather is about obfuscation and having one’s eyes opened and gaining the ability to hear (cf. Jer 5:21; Ezek 12:2; Mark 8:18). When the speaker in the Damascus Document declares that he will uncover his disciples’ ears, it is about correction and leading them in the right way. We find in 4QInstruction parents likewise guiding and instructing their children in the ways of right and wrong, which is found in seeking the mystery of existence. To be “revealed” (גלה‎) in 4QInstruction takes on an aspect of teaching and when God is explicitly the subject of the verb (e.g., 4Q418 123 ii 4) may refer to the general revelation (i.e., creation).

Mysteries and Torah in 4Q418 55 3

4Q418 55 3 is the first preserved line of this column and has a rhetorical question, poised by the faithful, who ask, “why do we dig its (fem.) ways with toil?” (למה בעמל נכרה‎ דרכיה‎). The feminine pronoun “it” likely refers to “truth” (אמת‎), which is frequent in the context: (1) in the next line (l. 5) attention is turned to describe those who do not pursue knowledge before describing God (l. 6) as a “God of knowledge” who created “truth” (אמת‎) to regulate human “desire” (חפציהם‎); ‎ (2) knowledge and understanding are apportioned to the “inheritors of truth” (לנוחלי אמת‎), resulting in “vigilance in tr[uth]” (שקד‎ באמת‎); and (3) angels are described as ones who choose “truth” (l. 9). ⁴⁷ Truth is an important term in 4QInstruction, as observed in regard to 4Q417 1 i above, where it is part of creation, ordering the cosmos, and is strongly associated with the mystery of existence.

The rare use of the verb “dig” (כרה‎) is a very specific and nuanced way of describing the activity of study. In the Damascus Document (VI 1–10), one digs a “well” which is explicitly identified with Torah. In this passage, the righteous remnant resides in Damascus during an age of wickedness (CD VI 5) and pursue the Torah, which is idiomatically described as digging a well. 4QBeatitudes (4Q525 5 12) uses כרה‎ as an activity pursuing wisdom: “the shrewd shall dig out its (i.e. wisdom’s) ways” (ערומים יכרו‎ דרכיה‎). “Wisdom” and “Torah” are associated with one another in 4QBeatitudes whereas in 4QInstruction they are not. The remaining reference to this verb among Qumran discoveries is 4QSapiential Text (4Q424 3 6); here, a warning occurs not to send an emissary with a “fat heart” “to dig out thoughts” (אל תשלח לכרות מחשבות‎) because this undiscerning man will not find wisdom and act accordingly. When 4QInstruction speaks about “digging” the ways of truth, this resonates within a small number of occurrences that use the language of this action in reference to Torah and wisdom; however, in the context of 4QInstruction, “digging” refers to truth and infers the mystery of existence. ⁴⁸

In summary, in light of the observations made here, the mystery of existence in 4QInstruction may not reflect the apocalyptic worldview suggested by Collins and Goff nor represent a stark break with the epistemologies of earlier wisdom traditions. If the mystery is not defined along eschatological lines, but rather is associated with truth known from the created order, and is also the subject of study or contemplation, then it is not beyond human reach. Instead, it is in the realm of human reason and pursuit. However, the lynch pin of this alternative interpretation and consequent implications for the Wisdom of Solomon is a perceived predeterminism of two groups of humanity created separately and ontologically distinct from one another.

Recipients of the mystery, the Vision of Hagu

The Vision of Hagu passage (4Q417 1 i 13b–18) follows immediately from 4Q417 1 i 1–13a discussed in regard to the scope of the mystery of existence. This controversial pericope is unique in 4QInstruction in presenting the human condition by way of creation. The fragmentary condition of the text leaves several ambiguities. The two groups of humanity, according to Collins and Goff, are created separately as (1) the elect “spiritual people” (עם רוח‎) to whom the mystery is revealed and (2) the “spirit of flesh” (רוח‎ בשר‎) who does not receive it. ⁴⁹ There are significant challenges to this translation and interpretation as noted below. An alternative translation, as found here, does not find a “people of spirit” at all and the oxymoronic רוח בשר‎ (“fleshly spirit”) represent wayward humanity. The creation of all humanity “with spirit” is emphasized because their spiritual character is important to 4QInstruction’s anthropology; indeed, it is for this reason that when people are corrupted as a result of neglecting the mystery, their spirit is described as fleshly.

4Q417 1 i 13–18 (comp. 4Q418 43 11–14) ⁵⁰ :

ו֗את֗ה֯…‎ 13

מבין רוֿש ⁵¹ פעלתכה בזכרון ה֗◦[ ]בא ⁵² ח֯ר֯ו֗ת֗ החוק/^החוק{כה} ו֯חקוק כו֗ל הפקו֗דה֯‎ 14

כי חרות מחוקק לאל על כול ע[לילות ]בני שוֿת וספר זכרון כתוב לפניו‎ 15

[לשמרי דברו ⁵³ והיאה חזון ה֯הגוֿ לספר זכרון וינחילה ⁵⁴ לאנוש עם ^עם רוח כ֯[יא‎ 16

כתבנית קדושים יצרו ועוד לוא נתן ⁵⁵ הגוֿיֿ לרוח ב[ש]ר כי לא ידע בין‎ 17

… ואתה בן מבין vacat [ ]טו] ב֗ לרע כמשפט [ר]וחוֿ]‎ 18

And you, 14 O understanding one,

inherit your reward,

by the remembrance of[ ]come.

Engraved is {your} the statute and every punishment inscribed,

15 for engraved is the decree by God,

against all i[niquities of] the sons of perdition,

and a book of memory is written before him,

16 for those who keep His word,

and this is a vision of meditation to a book of memorial,

and He made humanity, a people with a spirit,

to inherit it (i.e., the vision),

for 17 according to the pattern of the holy ones is humanity’s fashioning,

and no longer is hagu given to a spirit of f[le]sh,

because it did not know the difference between 18 [goo]d and evil,

according to the judgment of his [sp]irit

vacat and you, O son of an understanding one . . .

A translation that finds two creations and two humanities (cf. n. 49), which serves as the basis for comparative studies with the Wisdom of Solomon, may be problematized by the following points:

1. The Aramaic term אנוש‎ (l. 16) translates as “humanity” and is not used as a cipher for the first man Adam. 1QS III 17–18 (“He created humanity [אנוש‎] to rule the world, placing in him two spirits in which to walk”) clarifies that Gen 1:26, where אדם‎ is created in God’s likeness and set in authority over creation, is in reference to humanity. ⁵⁶

2. A convincing reconstruction of 4Q417 1 i 10–11, immediately preceding the Vision of Hagu, states that the mystery was made known to all humanity.

3. If the phrase עם‎ ^עם‎ רוח‎ (l. 16) translates as “with a spiritual people,” then this is the only occurrence of a “spiritual people” not only in 4QInstruction but the whole of early Jewish literature.

4. If there are two peoples, then this is not a contrast between “spirit” and “flesh” but rather two types of spirit and one is “fleshly.”

5. There is a text-critical issue: the earlier reading of line 16 is with one עם‎ and not two, in which case, the translation of “spiritual people” is not possible. In this earlier reading, emphasis is also on humanity having a spirit (note concern with one’s spirit elsewhere, e.g., 4Q416 2 ii 6). ⁵⁷

6. The phrase ועוד לוא‎ (l. 17) likely has a temporal sense and the most straightforward translation is “no more” rather than “not yet”; this raises the question how one could “no longer” have the vision if it had never been given in the first place. ⁵⁸

7. “According to the spirit” (l. 18) helps explain the failure to act according to creation “with spirit.”

8. Throughout 4QInstruction what distinguishes the addressee from the “fleshly spirit” is pursuit of the mystery, which is the reason that they are frequently encouraged to be vigilant. Therefore, there is clear concern that the so-called “elect” will fall away.

9. The language of election (especially “chosen”) is rare in 4QInstruction and deterministic translations and reconstructions are questionable. ⁵⁹ (Note: In Wisdom of Solomon, the righteous are called “elect,” ἐκλεκτός, in 3:9; 3:14; 4:15, which are in parallel with “pious ones,” ὅσιος).

10. The opening column of 4QInstruction (4Q416 1) establishes God’s justice when judging the wicked based upon good and evil being known from creation and the cosmos.

11. There is nothing inherently deterministic to the mystery of existence, the future aspect of the mystery may relate to the assurance of God’s justice and judgment upon the wicked and reward for the righteous without this being a predetermined fate for individuals or communities.

The emphasis on people being made “with spirit” and in the likeness of holy ones (i.e., angelic beings, l. 17) also relates to the divine image (Gen 1:27). Moreover, it underscores that God created humanity with the ability (i.e., propensity to reason) to meditate on Hagu. The consequence of not acting according to what is evident from creation is that this human spirit becomes fleshly. This fleshly spirit has a conceptual parallel in Rom 1:20–21. In Romans, God’s eternal power and divine nature are known since the creation of the world and humanity is without excuse (Rom 1:20), but because they did not honor God despite knowing him, they became futile in their thinking (ἀλλ᾿ ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν), their minds were darkened (ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία), and they became fools (ἐμωράνθησαν; Rom 1:21–22). The removal of the privilege to meditate on Hagu (l. 17) has equivalence to the darkening of minds in Romans. To not live according to the judgment of one’ spirit (l. 18) results in corruption which is described as becoming fleshly. This too echoes what is found in Wis 2:21 where wickedness blinds the fool who reasoned falsely.

In the Hymn to Creation (1QS X–XI), the mystery of existence (1QS XI 4a) is a source of revelation about seasons and times, the created order, and the differentiation between good and evil. The author blesses God because the created order is like an eternally engraved statute (1QS X 6; כחוק חרות‎). This is followed by further expressions of gratitude for creation (i.e., days, seasons, weeks of years, jubilees) before he exults that “on my tongue shall the engraved statute [חוק חרות] be!” (1QS X 8). In addition to this “engraved statute” referring to the created order, as such it serves the speaker to assess his own shortcomings and the measure of his own wrongdoing (1QS X 11). Indeed, he writes that “by His law shall I convict myself” (ומשפטו אוכיח) before expressing similarly that “my sin is before my eyes as an engraved statute” (כחוק חרות)—the association of משפט with חוק חרות is unmistakable.

The Hodayot are also valuable for informing the language of “engraving,” “statutes,” and “memorials.” In 1QH^a IX, the speaker extols God for opening his ears to “wonderful mysteries” (גליתה אוזני לרזי פלא) even though he is but a “vessel of clay” (l. 23). In this column of the Hodayot, the speaker’s ears are uncovered to mysteries so that he can state that “nothing is hidden” (l. 27). The reason for this is that seasons, years, and appointed times are known from all eternity; indeed, the author says that “everything is inscribed before You with an engraving of remembrance” (ll. 25–26; הכול חקוק לפניכה בחרת זכרון). Not only do the Hodayot and Hymn to Creation begin to demonstrate that this language of “engraving” and “inscribing” is positively used of the design of the cosmos, but also that that it relates to judgment and serves as a memorial. The language for “writing” is used in regard to creation and in 4QInstruction the “engraved statute” describes an important aspect of the mystery of existence. The verbs used for writing, inscribing, and engraving should be viewed therefore as articulations of God’s order of the cosmos and how humankind should meditate on it.

Conclusion

As the implications of the development of wisdom as found in 4QInstruction are explored, there are fundamental differences in key aspects of the reconstruction, translation, and interpretation of this composition. Regardless, agreement is found in that both 4QInstruction and the Wisdom of Solomon understand that the ability to live rightly is made possible through mystery. However, for Collins and Goff, one difference between these two compositions is that 4QInstruction’s mystery is revealed only to the elect, spiritual people and for the Wisdom of Solomon it is by reason that humankind is able to understand the mystery. In this view, 4QInstruction interprets Gen 1:27 and Genesis 2 to depict two kinds of people and their respective behavior, which contrasts with the Wisdom of Solomon where Genesis 1–2 depicts two aspects of the same human being. In the translation of the Hagu passage here, these two peoples are not found and when “spirit” (Gen 1:27) and “flesh” (Gen 2) are used, it is in relationship to a single humanity created universally. If this reading is correct, then 4QInstruction and the Wisdom of Solomon are more similar than previously recognized. Another difference between these two compositions, Collins argues, is their understanding of flesh and how it relates to corruption. For Collins, 4QInstruction does not associate flesh with corruption. Alternatively, it is argued here that the fleshly spirit, mentioned half a dozen times in 4QInstruction, are corrupted humanity. The reason that the oxymoronic term “fleshly spirit” is used is because the spirit with which all humanity is created may become fleshly if one turns away from truth.

The creation of a singular humanity in 4QInstruction, one that has it within their remit to comprehend the difference between good and evil, aligns more closely with mystery accessible by human reason as found in Wis 2:22. Whereas the speaker of the Wisdom of Solomon declares his mortality, that he is “a descendant of the first-formed child of earth” and “molded into flesh” (Wis 7:1), 4QInstruction emphasizes spirit and describes fleshly corruption. In the Wisdom of Solomon, although humankind was created for incorruption (Wis 2:23), a type of corruption (namely, death) occurs “through the Devil’s envy” (Wis 2:24). ⁶⁰ The Wisdom of Solomon also makes a negative association of the body and the soul; in Wis 9:14–15, he declares that “the reasoning of mortals is worthless,” because “a perishable body weighs down the soul.” However, this is followed in Wis 9:17 with a statement that the one who has “learned your counsel” is the one to whom wisdom was “sent by your holy spirit from on high.” This is perhaps suggestive of the emphasis on spirit in the Hagu passage. The nuances may differ, but both compositions begin with an uncorrupted humanity, created immortal, some of whom become corrupted.

The translation of the רז נהיה as the “mystery that is to come” with apocalyptic, deterministic connotations, namely, a future orientation associated with God’s comprehensive plan, presents another contrast with the mystery in the Wisdom of Solomon where it relates to human reason. Alternatively, the “mystery of existence,” the translation suggested here, is similar to Wisdom and Logos because of its instrumental role in creation. The equation of the created order with right reason is known from Stoic thought and is present in Philo’s writings; so too, the Wisdom of Solomon associates knowledge with the created order. The mystery in 4QInstruction is the subject of pursuit and humankind is held to account for living in accordance with right and wrong known from it. The mystery of existence in 4QInstruction and the mystery in the Wisdom of Solomon (2:22), as argued in this study, are similarly knowable.

4QInstruction provides a fuller picture of early Jewish wisdom and the opportunity to evaluate ideas and tropes found across sapiential tradition. The Wisdom of Solomon, located among Jewish Diaspora literature, attests similarities found in the older Hebrew composition 4QInstruction. At the heart of this study is how the Wisdom of Solomon, which is extensively reliant upon Greek philosophical ideas, relates to Palestinian Jewish tradition. The similarities observed here indicate that the divide between “Diaspora” and “Palestinian” wisdom literature is narrower than has previously been viewed. One reason for this may be that the Palestinian Jewish compositions were shaped, in part, by the same Greek philosophical traditions that influenced the Wisdom of Solomon. If it is correct that 4QInstruction is not operating with a dualistic anthropology, is not deterministic, and the mystery is universally made known to all humanity, then there is greater continuity with the epistemologies of other wisdom writings. Locating 4QInstruction more firmly within a sapiential worldview and engaged with the broader Hellenistic intellectual context results in a closer approximation with the Wisdom of Solomon.