the-bible-and-the-dead-sea-scrolls

HAROLD W. ATTRIDGE 213
My glory [is incomparable] and besides me no one is exalted.…I reside in the
heavens and there is no […]…I am counted among the gods and my dwelling
is in the holy congregation; […] my desire is not according to the flesh [and]
all that is precious to me is in glory […] holy [pl]ace. (4Q491 frag. 11, 1.13–15)
The speaker boasts that no one resembles him in his glory and, apparently,
in his ability to endure suffering and opposition:
Who […] sorrows like me? And who […] anguish who resembles me?
There is no one. He has been taught, but there is no comparable teaching.
[…] And who will attack me when I open [my mouth]? And who
can endure the flow of my lips? And who will confront me and retain
comparison with my judgement? […] For I am counted among the gods,
and my glory is with the sons of the king. (4Q491 frag. 11, 1.16–18)
Interpretation of the text and the identity of the speaker have been
debated. Maurice Baillet originally proposed that the text’s “I” was the
archangel Michael. Morton Smith argued for reading the hymn as an
account of a mystical ascent to heaven, associated with the kind of piety
that envisions the community of worshippers involved with a heavenly
liturgy. 45 John Collins notes weaknesses in Smith’s reading. The text does
not in fact speak of the process of enthronement, nor does it give a hint
that the one enthroned has ascended to heaven. Collins has instead
argued that the text refers to an eschatological priest and teacher seated
in heavenly glory. 46 If so, the fragment would provide another interesting
parallel between the messianic expectations of the scrolls and the
Christology of Hebrews. Unfortunately, the scroll remains ambiguous
and the identity of its “I” a mystery. The text at least illustrates use of
imagery central to the literary and theological program of Hebrews.
The scrolls know of other eschatological figures cloaked in royal
glory. Most impressive no doubt is the so-called “son of God” text, An
Aramaic Apocalypse ar (4Q246), which speaks of the throne” of an “eternal
king” (4Q246 2.1–8). The description of this individual and his reign
evokes elements of the catena in Hebrews:
He will be called son of God, and they will call him son of the Most High.
Like the sparks of a vision, so will their kingdom be; they will rule several
years over the earth and crush everything; a people will crush another people,
and a city another city. Until the people of God arises and makes
everyone rest from the sword. His kingdom will be an eternal kingdom,
45. Morton Smith, “Two Ascended to Heaven–Jesus and the Author of 4Q491,” in
Jesus and the Dead Sea Scrolls (ed. J. H. Charlesworth; ABRL; New York: Doubleday,
1991), 290–301.
46. Collins, Scepter and Star, 147–48.