Creation, Torah, and Revealed Wisdom in Some Second Temple Sapiential Texts (Sirach, 4qinstruction, 4Q185, and 4Q525) : A Response To John Kampen
Creation, Torah, and Revealed Wisdom in Some Second Temple Sapiential Texts (Sirach, 4qinstruction, 4Q185, and 4Q525) : A Response To John Kampen
Creation, Torah, and Revealed Wisdom in Some Second Temple Sapiential Texts (Sirach, 4qinstruction, 4Q185, and 4Q525) : A Response To John Kampen
based upon… legal precedents from the Pentateuch… Torah is a term used
to describe the right manner in which its adherents should live rather than
the designation of specifics in an authoritative text that provides the basis
for making determinations about issues. This is wisdom based in creation,
hence subject to perceptions of the created world, rather than revelation. 4
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Response to John Kampen 123
9 VAN DER TOORN, Sources in Heaven, 266-267. Van der Toorn suggests that the shift
grows out of a social and theological crisis in the “plausibility structure” of tradi-
tional religious values and ideas; ibid., 268.
10 VAN DER TOORN, Sources in Heaven, 270-271.
11 VAN DER TOORN, Sources in Heaven, 275-276; cf. 271-272.
12 HENGEL, Judaism and Hellenism, 1: 210-217.
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124 Greg Schmidt Goering
Sirach
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Response to John Kampen 125
16 I make this argument in idem, Wisdom's Root Revealed, 8-9. For a recent treatment
of Torah and Wisdom in Sirach, see WRIGHT, Torah and Sapiential Pedagogy.
17 Cf. Sir 1:20, where Ben Sira associates fear of YHWH with wisdom’s root, again sug-
gesting a special dispensation of wisdom intended for Israel, YHWH’s pious ones. See
also the expression “root of wisdom” in 4Q300 1a ii-b 3, part of Mysteries. Contrast
Sirach 24, where the metaphor seems to be reversed: Wisdom is a tree and the Torah
is its fruit. Although Sirach 1 and 24 use different metaphors for wisdom, these
metaphors are “coherent”: both metaphors construe Torah as part of the larger phe-
nomenon of wisdom. On the notion of metaphorical coherence, see LAKOFF/
JOHNSON, Metaphors We Live By, 87-105.
18 Ben Sira’s recommendation of travel (Sir 34:10-13) indicates the value he places on
international wisdom.
19 KAMPEN, Wisdom in Deuterocanonical and Cognate Literatures, 93. See SCHWARTZ,
Were the Jews a Mediterranean Society?, 45-79.
20 See my discussion of this passage in GOERING, Wisdom's Root Revealed, 21-24.
There I referred to “two apportionments of wisdom,” but in light of Schwartz’s
work, I would amend this to say three apportionments.
21 Collins argues that “the law set before Adam and Eve was no different from the law
given to Moses on Mount Sinai…The law of creation and the law of Sinai are one
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126 Greg Schmidt Goering
poem, Schwartz draws the line between humanity in general and Israel
in particular at v 17, since that is where the author first mentions Israel
by name. This permits Schwartz to assign the phrase “torah of life” in v
11 to all human beings. The language of vv 11-15, however, fits Israel
better than universal humanity. As Schwartz himself notes, the phrase
~yyx trwt refers specifically to Israel’s Torah in Sir 45:5. 22 Moreover, the
language of Sir 17:11-15 alludes to the Sinai event: (a) the giving of the
torah of life as an inheritance (evklhrodo,thsen); (b) the establishment of an
eternal covenant; 23 (c) a vision of YHWH’s majesty and the hearing of his
glorious voice (as in Sir 45:5); and (d) the giving of commandments
concerning the neighbor. Collectively, these features suggest that the
Torah of life in Sir 17:11 refers to Israel’s Torah, not some minimal set of
instructions (torah) for humans generally.
I wish to emphasize that Ben Sira distinguishes a special allotment
of wisdom for Israel, which he terms Torah, and which he expects Is-
rael to observe. Citing George Nickelsburg, Kampen argues that Ben
Sira’s concern for Torah observance seems more sapiential than legal. 24
In general, I agree. There are passages, however, where Ben Sira’s in-
terest is more nomistic. The sage appeals to Pentateuchal legislation
when he discusses adultery (Sir 23:16-26), the priestly portion (Sir 7:31),
hatred toward one’s neighbor (Sir 28:7), and almsgiving (29:8-13),
among other examples. 25 Beyond these ethical commandments, Ben
Sira also urges participation in the sacrificial cult, as a way to sustain
not only the priests but also the created order. 26 Certainly Ben Sira
views the Torah as Israel’s book of wisdom instruction, but he also
considers it a binding covenant between Jews and YHWH, a covenant
that defines certain privileges and responsibilities. Thus, Ben Sira views
the Torah and its wisdom through a combination of sapiential and
covenantal-legal traditions.
Yet wisdom for Ben Sira is something larger than the Torah and
therefore cannot simply be identified with it. Wisdom writ large in-
and the same;” COLLINS, Jewish Wisdom in the Hellenistic Age, 60. Cf. WÉNIN, De la
création à l'alliance sinaïtique, 147-158, esp. 155-8; CALDUCH-BENAGES, God, Creator
of All (Sir 43:27–33), 82 n 12.
22 SCHWARTZ, Were the Jews a Mediterranean Society?, 53 n 16. Sir 45:4-5 describes the
election of Moses as Israel’s leader and alludes to the giving of Torah at Mt. Sinai.
23 Admittedly, Ben Sira uses the phrase “eternal covenant” (diaqh/kai aivw/noj) in Sir
44:18 to refer to the covenant with Noah, which, presumably, is a covenant intended
for all humankind; see SCHWARTZ, Were the Jews a Mediterranean Society?, 53 n 16.
24 KAMPEN, Wisdom in Deuterocanonical and Cognate Literatures, 93. See NICKELS-
BURG, Enochic Wisdom, 123-124.
25 For my fuller argument, see GOERING, Wisdom's Root Revealed, 143-166.
26 Sir 3:14-15; 7:31; 35:1-2; see GOERING, Wisdom's Root Revealed, 167-185.
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cludes not just Israel’s Torah, but also the wisdom bestowed upon crea-
tion (Sir 1:9b; 16:26-28). Such wisdom not only assures that the world
functions according to YHWH’s will, but also that humans will be able
to discern divine wisdom through experience of the natural world (Sir
42:15-16, 22, 25). Wisdom is also bestowed directly upon humanity
generally (Sir 1:10a; 17:1-10), something that gives them authority over
earthly matters, knowledge, physical senses for understanding, the
ability to distinguish good and evil, and a basic universal piety, or fear
of the deity. The general wisdom available to all humans through ob-
servation of nature forms a revealed natural law. It is both divinely
bestowed upon humans and available to them through contemplation
of the natural world. This revealed natural wisdom is codified in the
international instruction of the sages. 27
This revealed natural wisdom should be distinguished from Ben
Sira’s notion of a higher wisdom intended for Israel alone. Despite the
absence of apocalyptic influence on Ben Sira, he understands this spe-
cial wisdom contained in the Torah also as a kind of revelation—in
Markus Bockmuehl’s terms as a “divine disclosure of knowledge com-
municated by visionary or prophetic means.” 28 The creation hymn in
Sir 42:15-43:33 suggests that YHWH fills creation with his glory yet
even angelic beings fail to fathom it (how much more so humans;
42:17), and the poem ends by saying that many things remain hidden
(avpo,krufa; Sir 43:32). 29 Some parts of wisdom that were originally hid-
den from humans have been revealed by prophetic means. In Sirach 24
Woman Wisdom herself is sent, like a prophetess, to Israel, and Ben
Sira characterizes his own instructional activity, and that of other sages,
in prophetic terms (24:33; 39:6). 30 In this sense, the Torah forms a reve-
27 See my fuller discussion of Ben Sira’s general wisdom in GOERING, Wisdom's Root
Revealed, 79-89. Ben Sira’s revealed natural wisdom may form a functional parallel
with what Kampen notes in the Astronomical Book (chaps. 72-82): the detailed de-
scription of the celestial bodies indicates that their movements and relationships
were “considered revealed wisdom;” KAMPEN, Wisdom in Deuterocanonical and
Cognate Literatures, 94. I mean to say that the two wisdom’s are parallel function-
ally as revealed natural wisdom. In their specifics, of course, the two differ. For ex-
ample, the Enochic community follows a solar calendar, whereas Ben Sira upholds a
lunar one.
28 BOCKMUEHL, Revelation and Mystery, 2.
29 The hiddenness theme also appears in Sir 11:4; 18:4-7.
30 For my detailed argument that Ben Sira uses a prophetic commissioning scene to
describe Wisdom’s self-disclosure, see GOERING, Wisdom's Root Revealed, 74-78.
There I build upon Randal Argall’s original insight that Sir 24 is based upon a pro-
phetic call; see ARGALL, 1 Enoch and Sirach, 54.
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128 Greg Schmidt Goering
lation of higher wisdom for Israel. 31 This higher wisdom derives from
observance of YHWH’s commandments codified in the Torah. 32
4QInstruction
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Response to John Kampen 129
of Hagu is clearly a written text (CD 10.6; 13.2-3; 14.6-8; 1QSa 1.6-8). 37
Kampen and others, however, have cast doubts on the textuality of the
revelation. 38 The raz nihyeh probably should be associated with the Vi-
sion of Hagu. Despite the written nature of the Book of Hagu in the
rulebooks, however, the Vision of Hagu in 4QInstruction “is never
treated as an actual document.” 39 What makes 4QInstruction so un-
usual, then, compared to either Sirach or the Enochic literature is that
wisdom seems not to be contained in a text at all, but comes from con-
templating the raz nihyeh itself. So what is the raz nihyeh?
Goff claims that 4QInstruction links the raz nihyeh to creation. If so, then
contemplating the raz nihyeh might include observation of nature. In
this case, 4QInstruction would evidence a parallel with Sirach.
According to Goff, 4QInstruction declares that God created the
world by means of the raz nihyeh. He sees this as similar to the claim in
Proverbs that God created the world through wisdom (Prov 3:19; cf. Sir
42:21). 40 After exhorting the mebin to continually study the raz nihyeh,
the author says,
Then you will distinguish between [go]od and [evil according to their]
deeds, [f]or the God of Knowledge is a foundation of truth, and by means
of the raz nihyeh he spread out its foundation and its works. [For all
wis]dom and [for all clever]ness he fashioned it (4Q417 1 i 8-9). 41
God is the foundation of the world because he created “its foundation and
its works.”…In 4QInstruction one can use the mystery that is to be to un-
derstand the natural order in a more comprehensive way because God
used this mystery to create the world. 42
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43 Goff also takes tma to be the antecedent of “its” and “it,” yet he inexplicably leaps to
the conclusion that God created the world by means of the raz nihyeh; GOFF, Creation
in 4QInstruction, 170.
44 Goff points to 4Q418 126 ii 4-5 to support his thesis that God created the world by
means of the raz nihyeh. The passage suggests that God “spread them out” and “in
truth he established them.” After some intervening words and some missing text,
the passage continues, “and they did not come into being without his pleasure, or
apart from his wisdom.” The problem with interpreting this passage is that the mp
antecedents are unclear, and it is impossible to say for sure that creation is what the
author has in mind. See GOFF, Creation in 4QInstruction, 171.
45 KAMPEN, Wisdom in Deuterocanonical and Cognate Literatures, 109. See SCOTT,
Sectarian Truth, 303-343.
46 KAMPEN, Wisdom in Deuterocanonical and Cognate Literatures, 109. As evidence,
Kampen cites 4Q418 126 ii 11-12 and 69 ii 7.
47 KAMPEN, Wisdom in Deuterocanonical and Cognate Literatures, 107-110.
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Response to John Kampen 131
If the raz nihyeh is not a text and it is not explicitly associated with crea-
tion, what is it?
In apocalyptic texts such as the Aramaic fragments of 1 Enoch and
the Aramaic portions of Daniel, the term raz refers to a mystery or se-
cret that is revealed supernaturally by heavenly sources. 51 Unlike the
later apocalyptic visions (!wzx) in Daniel, in which the visionary requires
the help of an interpreting angel to understand the meaning of the vi-
sion, in the Aramaic passages where the term raz appears, Daniel im-
mediately grasps the sense of the message. 52 In 4QInstruction, the
phrase refers to divine secrets that have been revealed to the mebin,
often through his ear (4Q416 2 iii 18; 4Q418 123 ii 4). 53 Unlike the apoca-
lyptic sections of Daniel, however, there is no interpreting angel. But
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neither does the mebin grasp the raz nihyeh immediately, as Daniel does.
The addressee must contemplate the raz nihyeh, and this contemplation
of the revealed mystery leads to wisdom: “[Day and night meditate
(hgh) on the raz ni]hyeh, and study [it] continually, and then you will
know truth and wickedness, wisdom and [foll]y.” 54 The raz nihyeh in
4QInstruction differs from both the mantic wisdom of Daniel, where the
raz is the wisdom itself, and the apocalyptic portions of Daniel, where
the vision also constitutes a kind of wisdom, despite the need for a
supernatural interpreter. In 4QInstruction, the raz nihyeh is revealed,
but it is not wisdom. The revelation is a necessary but insufficient con-
dition for the acquisition of wisdom.
Given the apocalyptic influences on 4QInstruction and the parallel
uses of the term raz for revelation in apocalyptic literature, we should
interpret the raz nihyeh of 4QInstruction as revelatory. The Book of Mys-
teries associates the raz nihyeh with eschatological judgment; the wicked
will perish in the judgment because they lack knowledge of the revela-
tion (1Q27 1 i 3-4). In the Community Rule the raz nihyeh refers to the
divine revelation granted to the elect (1QS 11:3-4). 55 These uses also
seem to fit the apocalyptic framework of 4QInstruction. 56 Contempla-
tion of this non-textual mystery is the means by which the student ac-
quires wisdom. Thus, for 4QInstruction wisdom results from contem-
plating a non-textual esoteric revelation. This means that wisdom in
4QInstruction, like wisdom in Sirach and the Enochic literature, is asso-
ciated with revelation, but it is not a revelation that can be contained in
a text. It is more diffuse, less tangible, more mysterious. Perhaps the
most accurate thing we can say about the raz nihyeh is that it remains a
mystery.
We can conclude, however, that in 4QInstruction, wisdom is not ex-
plicitly associated with the Mosaic Torah. Thus Kampen is correct to
point out this marked difference with Sirach. Neither does
4QInstruction link wisdom explicitly to creation. Hence, any kind of
revealed wisdom in 4QInstruction is not of Levenson’s natural type.
Rather, 4QInstruction closely associates the acquisition of wisdom with
the raz nihyeh. Only the elect have access to this esoteric mystery, which
fits the category of Hengel’s revelation of higher wisdom. Hence the
nonelect are completely deprived of access to the knowledge that
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Response to John Kampen 133
would lead to success. Even for the elect, however, possession of the raz
nihyeh is insufficient. One gains wisdom only through contemplation of
this esoteric mystery.
Since 4Q185 and 4Q525 have been compared to Sirach, I briefly analyze
how these two texts understand creation, Torah, and revealed wisdom.
Harrington and Goff have suggested that 4Q185 associates wisdom
with Torah, even though neither term appears explicitly in the extant
text. 57 Despite the absence of the term hrwt, the text may allude to the
Mosaic Torah twice. Once the author exhorts his sons, “Do not rebel
against the words of YHWH” (hwhy yrbd wrmt la; 4Q185 1-2 ii 3). 58 Frag-
ment 3 encourages the reader to “perform the words of [his]
covena[nt]” (t]yrb yrbd hX[; 4Q185 3). It seems reasonable to conclude
that “the words” of YHWH and his covenant are those found in the Mo-
saic Torah.
Allusions to the exodus and to Isaac and Jacob (4Q185 1-2 i 14; ii 4)
may strengthen the identification of these words as Torah. By them-
selves, allusions to the Mosaic Torah are indeterminate, however, since
many Qumran wisdom documents allude to biblical texts. 59 The issue is
whether the Torah is considered a source of wisdom.
4Q185 portrays Jacob and Isaac as exemplars. The audience is in-
structed to walk “[in the way He laid down for Ja]cob, and in the path
He appointed for Isaac” (4Q185 1-2 ii 4). Here Israel’s patriarchs func-
tion much as the heroes do in Sirach 44-49, and Torah assumes a sapi-
ential quality, providing positive models for how one walks the path of
wisdom.
57 The term hmkx does not occur explicitly in 4Q185, except in the reconstruction by
Strugnell (in 4Q185 1-2 ii 11, based on two letters, mk); STRUGNELL, Notes en marge,
271. In that position, John Allegro reads ba; ALLEGRO, DJD 5, 86.
58 Thus read Harrington and Goff; HARRINGTON, Wisdom Texts from Qumran, 36;
GOFF, Discerning Wisdom, 133. (Goff mistakenly cites this line as iii 9.) Allegro
originally read lcy (let him deliver) instead of la, which rendered the following: “You
rebel against the words of YHWH”; ALLEGRO, DJD 5, 85-6. Strugnell argued for the
substitution of law, which while “materially difficult” to maintain is “required by the
context;” STRUGNELL, Notes en marge, 270. Noting that this same phrase occurs in
4Q370, Carol Newsom posits a connection between the two texts; NEWSOM, 4Q370,
39, 42.
59 4QInstruction, e.g., alludes extensively to Gen 1-3, but as we have seen it does not
consider the Mosaic Torah to be a source of wisdom.
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Response to John Kampen 135
never encourages the direct observation of nature. But the author of 4Q185
presents the view that the natural order of things is a consequence of di-
vine wisdom. It is implicit that nature is a source of wisdom for the ad-
dressee. 68
64 Goff notes that the way judgment frames instruction in 4Q185 parallels the function
of judgments in 4QInstruction and 1 Enoch; GOFF, Discerning Wisdom, 124. 4Q185
emphasizes judgment to a greater extent than Sirach (4Q185 1-2 i 5-9). Somewhat
like 4QInstruction, the apocalyptic elements—threatened destruction of wicked, sal-
vation of God’s people—frame the wisdom instruction. Apart from Sir 36, these fea-
tures resonate more with 4QInstruction than Sirach. Unlike 4QInstruction, though,
there is no indication in 4Q185 of an afterlife. See, however, Strugnell’s speculative
reconstruction of a phrase indicating an afterlife for the righteous in 4Q185 1-2 ii 6-7;
STRUGNELL, Notes en marge, 273.
65 HARRINGTON, Wisdom Texts from Qumran, 36.
66 STRUGNELL, "Notes en marge," 271.
67 GOFF, Discerning Wisdom, 134.
68 Goff, Discerning Wisdom, 134.
69 The Leon Levy Dead Sea Scrolls Digital Library, accessed 27 May 2013.
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136 Greg Schmidt Goering
4Q525 (4QBeatitudes)
Turning to 4Q525, frag. 1 may suggest that the text contains the words
of a sage, “which he spoke by means of wisdom which God gave him”
and that these words are “for knowing wisdom and discipline, for gain-
70 Cf. Kampen’s translation: “[from] his presence disaster goes out to all people”
(4Q185 1-2 ii 8); KAMPEN, Wisdom Literature, 261, 266.
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Response to John Kampen 137
ing insight” (4Q185 1 1-2; cf. the introduction to Proverbs, 1:1-7). 71 Like
Sirach, the text presents itself as a source of wisdom.
4Q525 contains five beatitudes (4Q525 2 ii 1-10), followed by a se-
ries of instructions. 72 The instructions present fairly unremarkable con-
tent: caution against losing inheritance to strangers (4Q525 5 8) and
taking care in speech (4Q525 14 ii 18-28). 73 Despite their commonplace
advice, the instructions indicate the presence of traditional sapiential
teaching in 4Q525.
For the purposes of understanding the relation of wisdom and To-
rah, the beatitudes are significant. The lengthy fifth beatitude mentions
wisdom and Torah in parallel:
Happy is the person who has obtained wisdom, walks in the Torah of
Elyon, orients his heart toward her ways, restrains himself by means of her
disciplines, and takes pleasure continually in her chastising blows (4Q525 2
ii + 3 3-4). 74
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138 Greg Schmidt Goering
79 On this basis, Goff concludes, “4QBeatitudes is closer in spirit to Ben Sira’s instruc-
tion, which praises God’s Torah as the key to following the right path, without
showing interest in the details of its legal material”; GOFF, Discerning Wisdom, 210.
It should be clear from what I have argued above that Ben Sira does show interest in
specific commandments.
80 Cf. Sir 15:1, noted by KAMPEN, Wisdom in Deuterocanonical and Cognate
Literatures, 92.
81 Thus Goff is closer to the mark when he says: “4QBeatitudes can be understood as
asserting a kind of covenantal nomism”; GOFF, Discerning Wisdom, 219.
82 GOFF, Discerning Wisdom, 200.
83 Cf. the similar message of not abandoning the divine statutes in face of adversity in
Ps 119:23.
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140 Greg Schmidt Goering
role of the scribe, 89 what I would call “the tyranny of the literate.”
Kampen has shown the centrality of the Mosaic Torah as a source of
wisdom in Sirach, its apparent absence in 4QInstruction, and the substi-
tution of Enoch’s own revelations for the Mosaic Torah in the early
Enochic literature. Moreover, he has demonstrated the textuality of the
wisdom traditions in Sirach and 1 Enoch and the apparent lack of the
raz nihyeh’s textuality in 4QInstruction.
My main concerns have been to suggest the following. First, we
must nuance the way we speak of the relation of wisdom and Torah in
those texts that conceive of Torah as a kind of wisdom. The usual term
“identification” is imprecise, since texts that portray the Torah as a kind
of wisdom sometimes view wisdom as a phenomenon larger than the
Torah. 90
Second, while 4QInstruction and Mysteries point to a model in
which wisdom is framed by an apocalyptic outlook, Sirach, 4Q185, and
4Q525 point to another model in which sapiential traditions merge with
the Mosaic Torah. 91 We must, however, be attentive to the different
ways in which Torah comes to be understood as a source of wisdom: as
a list of moral exemplars, as national lore, as a record of God’s mighty
acts, as a binding covenantal relationship between God and Israel, or as
a legal code that undergirds sapiential instruction.
Third, I have sought to complicate the way in which we speak of
revealed wisdom. Revealed wisdom not only differs in content from
text to text, but also in kind. Increasingly important in this period is the
higher revealed wisdom available to the elect, whether through the
Mosaic Torah, a community’s non-Torah textual tradition, or through
some esoteric, non-textual revelation. Sirach and 4Q185 view the Torah
as a higher revelation of wisdom; 4Q525 does not use the language of
revelation at all. Moreover, most texts that portray wisdom as revela-
tion assume that the revelation alone is insufficient. In addition to re-
ceiving the revelation, the addressee must do something with it. Re-
vealed wisdom must be sought after, studied, meditated upon, enacted,
or inculcated, in order for it to be efficacious.
As the phenomenon of higher revealed wisdom grows in signifi-
cance during the late 3rd to late 1st centuries BCE, the older experiential
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142 Greg Schmidt Goering
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144 Greg Schmidt Goering
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