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God(s), Angels, and Demons in the Dead Sea Scrolls

31.10.2011
Hanne von Weissenberg
University of Helsinki

The Dead Sea scrolls provide their readers with plentiful information about God (or gods),
angels, and demons. Some of these texts are of pre-Qumranic origin, such as the Book of the
Watchers and the Book of Jubilees, and some originate from the Qumran movement, such as
the Community Rule, the War Scroll, the Berakhot, and the Hodayot. Some of these may
contain sections that are not specifically of Qumranic origin; however, most of the texts
preserved in the Qumran library probably had some importance for the Qumran movement.

The Dead Sea scrolls contain ideas expressing something about the relationship of human
beings to God and Gods relationship to the created world, as well as the worldview and
cosmology of the authors of these texts. Nevertheless, the information derivable from these
various sources does not necessarily create a coherent picture, nor did the Qumran movement
express its worldview or theology in systematic expositions or treatises.

Theology (ideas of God) and anthropology (ideas of man) are intertwined in many ways in
the Dead Sea Scrolls. Therefore, descriptions of God and the spiritual world also reflect how
the authors of these texts understood humanity or the concept of man. Descriptions of God
and other divine forces also reveal the worldview and the idea of man.

At the same time, the concept of God is not merely a theoretical question, but the relationship
to God is a practical issue demonstrated through the practices resulting from Gods election.
For instance, correct halakhic practices and the right calendar reflect the relationship to God.

In the Dead Sea scrolls, we can find a variety of references to God. God is the God of
Knowledge (e.g., 1QS III:15, 1QHa IX:26) and the God of Truth (1QHa VII:25). God is a
God of compassion and grace (1QHa XIX:29), the God most high (el elyon), and the Lord of
hosts. The holiness of Gods proper name YHWH is expressed in some of the Dead Sea
Scrolls, both biblical and non-biblical, by writing it with different letters (paleo-Hebrew) or
as four dots.

God also has various roles in the Dead Sea scrolls: he is the Creator, King and Ruler of the
Created World. He is the protector of human beings, the keeper and renewer of the Covenant,
and, most importantly, the object of continuous praise performed both by angels and humans.

In the Dead Sea Scrolls, God is described as the Creator and the almighty and omnipotent
ruler of the created world, which includes both the human sphere and the spiritual world:
Behold, You are Chief of the gods and King of the glorious, Lord of every spirit and Ruler
over every creature (1QHa XVIII:8). God is eternal and righteous. There is no other God
and nothing can be compared with God: You are an eternal God (el olam) and all Your ways
endure for eternity without end; there is none beside You (1QHa XV:31-32).

It is clear in the Dead Sea Scrolls that there is nothing that compares to the grandeur of God.
In comparison to their creator, humans are called a vessel of clay, vessel of dust or
vessel of flesh (1QH; 4QInstr). Humans have no capacity without their God, and know
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nothing unless the knowledge is given by God. God is the ultimate source of knowledge, and
it is only from God and through Gods choice that certain elected human beings have access
to knowledge and wisdom (e.g. 1QHa IX:21-23).

The omnipotence of God accentuates the powerlessness of humans. A human being is

subject to powers that rule over him. The destiny of human beings is in Gods hand, although
some texts do seem to suggest the possibility of repentance and return (e.g. 4QMMT).
Repentance and ritual purification was understood as an entrance requirement for the Qumran
movement (see 1QS II, 25-III,4; V, 1, 14).

In light of the powerlessness of human beings it is significant how God is seen as the
protector and redeemer, shielding his followers both from demonic forces and those
individuals who seek to harm them (i.e. in Hodayot): Yo[u] have redeemed the soul of the
poor one, whom they planned to put to an end, --- You have redeemed my soul from the hand
of the mighty. (1QHa X:32-35). Although God protects those who are his chosen people, he
punishes those who oppose him (i.e. 1QHa XIV:29; see also 1QM).

Furthermore, the relationship to God is also described with covenantal terminology: All who
enter the Yahads Rule shall be initiated into the Covenant before God (1QS I:16).
Becoming a member of the Qumran movement was to enter the covenant community (i.e. CD
XV, 8b-10). God himself is the keeper and renewer of the covenant (Berakhot, 1QS I-II).

As God is omnipotent, he is the creator of both the good and the evil (i.e. 1QHa VII:13-17):
the righteous and the wicked, the angelic forces and the demons. As God is described as a
king and a ruler, the angels constitute his heavenly court.

The most common term for an angelic figure is messenger. The word spirit is used for
angels and demons, as well as spiritual qualities in human beings. Other often-used terms are
god or gods (elim, elohim), or sons of god. The term holy ones can refer to both humans and
angels (for angels as holy ones see, for example, 1QS, 1QM, 1QH, Songs of the Sabbath
Sacrifice). The angels are mediators of divine revelations in some texts (e.g. Visions of Amram),
and control natural phenomena, such as winds and lightning (e.g. Book of Watchers, Berakhot).

Songs of the Sage and Songs of the Sabbath Sacrifice describe the angelic priesthood in the
heavenly temple, performing heavenly sacrifices. Particularly in the Songs of the Sabbath
Sacrifice angels are called by many different names, such as glorified ones, chiefs of the
realms, gods of knowledge, etc., and the human priesthood is compared unfavourably to
the angelic priesthood. Angelic figures that are a part of the chariots of the Most High God in
Berakhot and Songs of the Sabbath Sacrifice, are called cherubim and ophannim. Angels are
also described as chiefs, Gods servants, the mighty ones of gods in strength. The principal
angels are named Michael, Gabriel, Sariel and Raphael in 1QM, the ruler of the lot of light is
variously called Melchisedek (11Q13, Songs of the Sabbath Sacrifice, 4Q544?), Angel of
Truth (1QS, 4Q177) or the Prince of Light (1QM, 1QS). Some of the Dead Sea scrolls
express an interest in the names of the angels, such as in the Enochic Book of the Watchers,
and the Aramaic Visions of Amram (see also Josephus, J.W. 2.142).

Two important texts describing the angelic sphere are the Book of the Watchers (part of the
Book of Enoch) and the Jubilees, both of pre-Qumranic origin but found in several copies at
Qumran.

The Book of the Watchers describes, in an elaboration of Genesis 6:1-4, the story of the
fallen angels and their impure union with mortal women, producing giant offspring. The
giants are killed, but their souls come out from their dead bodies. It is these souls that
become evil spirits. Furthermore, the story of the fallen angels suggests that angels could
have physical bodies and they could sin.

The Watchers descend from heaven, with tragic results for humankind. The Watchers reveal
illicit knowledge to humans and this act of instruction is described as sinful. Furthermore, the
angelic instruction has negative effects on humanity, and the origin of evil in the world is
explained as resulting from the fall of the angels. The fallen Watchers tradition is referred to
in other Qumranic texts (i.e., CD II:17-21, 4Q180).

According to Jubilees, angels have a hierarchy and different tasks, and at least some of the
angels are created circumcised. One of the most important angelic characters is the Angel of
Presence, who mediates between God and humanity, Moses in particular. This angel has a
central role in the transmission of the law. The Angel(s) of Presence are also mentioned in
1QHa XIV:13, 1QSb 4:25-26 in the singular; priests of the interior, attendants of the
Presence of the King of the [most] holy ones are referred to in 4Q400. These are angels
serving in the innermost sanctuary in Gods presence. In Jubilees, evil and sin in the world
result from the existence of the demons: Mastema, the leader of the giants, makes a deal with
God and one tenth of his subordinates stay on earth as demons to cause sickness and evil.

As angels are created by God, they are subordinate to Gods power, limited in knowledge,
although wiser than human beings (i.e. 1QS IV:22). Angels are described as having strength
and power (4Q404, CD, 1QM), they are more powerful than human beings, eternal and
immortal. However, in the Dead Sea scrolls there is no detailed description of the appearance
of the angels.

Angels reside in the heavenly realm, but they can also enter the human world. For the
Qumran movement, the presence of the angels was reality; they were a community living in
communion with angels, requiring a high degree of ritual purity: He has made them heirs in
the legacy of the Holy Ones; with the Angels has He united their assembly, a Yahad party.
They are an assembly built up for holiness, an eternal Planting for all ages to come. As for
me, to evil humanity and the counsel of perverse flesh do I belong (1QS 11:7-9; see also CD
XV:1517). In the Hodayot, the author has fellowship with the sons of heaven (1QHa XI:21-
23).

In liturgical texts, God as subject is described as Creator and King (i.e. the Berakhot). He is
also the object of continuous praise, and the task of worship is given both to the angels and
human beings. In some texts, such as Daily Prayers, Berakhot, and Songs of the Sabbath
Sacrifice, humans join in the prayer and praise with the angels. To demons and their leader
the evil angel, only a role as an object of curses is reserved.
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Demons and their leader are also created by and thus subjected to the authority of God,
furthermore, their destiny and ultimate annihilation is predestined. The rule of Belial, which
is the present reality for the Qumran movement, will last only as long as God allows it to
continue. Demons are real threats to human beings, both to their health and well-being, as
well as to their relationship to God, but protection is provided by the angels and God himself,
through his election or predestination. The dominion of evil forces, and how long it lasts, is
predetermined by God in his wisdom. This provides an explanation for the current situation
in which the righteous experience suffering. Regardless of their afflictions in the present, they
can hope for Gods interference in the future.

All that is now and ever shall be originates with the God of knowledge. Before things come
to be, He has ordered all their designs, so that when they do come to existat their
appointed times as ordained by His glorious planthey fulfill their destiny, a destiny
impossible to change. He controls the laws governing all things, and He provides for all their
pursuits. He created humankind to rule over the world, appointing for them two spirits in
which to walk until the time ordained for His visitation. These are the spirits of truth and
falsehood (1QS III:15-19).

Both the supernatural world and the human sphere are divided into two different groups:
good and evil, light and dark. The dualistic discourse of the two spirits in 1QS 3:13-4:26 divides
humanity into two lots, ruled by the Prince of Lights and the Angel of Darkness respectively. In
1QM, the end time war of the Sons of Light and Sons of Darkness is described: On that day
the congregation of the gods and the congregation of men shall engage one another,
resulting in great carnage (1QM I:10; see also 1QHa XI:35-36).

God, angels and demons together with the human sphere create a system with a clear
hierarchical order. The ultimate supremacy and omnipotence of the Most High is not
questioned and never threatened. The existence of angels and demons creates a system that
can explain the good and the evil in the world. God is almighty; therefore even the evil in the
world must be his creation, not an entirely independent entity.

Both angels and demons are lesser divine beings. Whether demons in the Dead Sea Scrolls
should be equated with the fallen angels, or the spirits of their giant offspring, or of some
other origin is not entirely clear. Furthermore it might be necessary to make a distinction
between demons and evil spirits, as these two titles do not necessarily refer to the same entity
of the spiritual world.

However, the leader of the demonic forces is an evil angel. In some traditions this evil angel
is a fallen creature, in others (1QS, 1QM) its evil originates in the creation by God. This
figure is called by several names in the Dead Sea scrolls, possibly all referring to the same
entity: Belial, Mastema, Satan, Melchiresha, Beelzebub, Abaddon, Angel of Darkness. For
example, in 1QS, the Angel of Darkness is the counterpart of the Prince of Light; in 1QM the
Prince of Light and his spirits of truth are opposed by Belial, an angel of malevolence, and
the spirits of his lot, the angels of destruction. Although a leader of the demons, even this
figure is created by God and thus subordinate to him: Belial controls the demons, God
controls Belial: But You, O God, reject every plan 13.of Belial, and Your counsel alone shall
stand, and the plan of Your heart shall remain for ever (1QH-a XII:1213). The leader of
the evil forces is active both in the present age and in the final war, but his rule is of limited
duration.
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Belial is one of the most frequently used names for the leading evil angel. According to the
War Scroll (1QM XIII,11) and the Treatise of the Two Spirits (1QS III,25) it was God who
created Belial as evil. The end of times is ruled by Belial, but the final judgment will end
Belials existence (4Q174 II,14: CD IV,12-13; V,18-19). Belial continuously threatens
human beings, and he can even take possession of some of the members of the Qumran
movement (CD XII,2).

The leading evil angel has other demonic or evil spirits of lower rank under his rule. These
can be called by different names, possibly representing different species of malevolent
spiritual beings, and performing different tasks: spirit, evil spirit, demon, destroyer,
Lilith, messenger/s of mastema/ot, angel(s) of destruction (i.e. 1QM 13:10-12, 4Q510
1:4-8). In CD 2:6 and 1QS 4:12 the angels of destruction are described as Gods servants,
punishing the wicked. This emphasizes the fact that God is the ultimate ruler even of the evil
forces.

Demons and evil spirits cause pain and suffering, as well as spiritual damage and ritual
impurity. They lead humans to sin and threaten life in every aspect. Demons can enter the
human body, from which they can be expelled through exorcism. As an evil spirit enters a
human body, it can cause illness (4Q266 6i: 5-7 par.; 1QapGen ar XX:16-17, 4Q560).

In order to protect the community, Belial or Melchiresha and his lot are cursed in the
covenantal ceremony (i.e. the Berakhot). Since this is the period of Belials dominion, even
those who are the chosen ones of God, need protection from demonic spirits. Evil spirits can
further be expelled by prayer, incantation and exorcism (i.e. 4Q444; 4Q510-511; 4Q560;
11QPsa XIX, 1-18 Plea of Deliverance; 11QaporcrPs has four surviving exorcistic psalms,
including the now canonical Psalm 91). Regardless of possible differences, all evil spirits
react with equal fear in the face of Gods instruction: And I, the Instructor, proclaim His
glorious splendour so as to frighten and to te[rrify] all the spirits of the destroying angels,
spirits of the bastards, demons, Lilith, howlers and [desert dwellers ] and those which fall
upon men without warning to lead them astray from a spirit of understanding (4Q510 1:4-6).

In sum, the Dead Sea Scrolls provide us with ample evidence of the developing angelology
and demonology in the late Second Temple period. Different groups might have had different
ideas (see Acts 23:8), and in the Dead Sea scrolls no systematic treatment can be found. One
of the reasons behind this development is a more stable monotheism, which allowed a more
developed spiritual world without it threatening the unique role of YHWH. Another reason is
the emergence of a more transcendent understanding of God. Thus, angels were given a role
as the messengers and servants of God, operating between the heavenly and human spheres.
Furthermore, as one of the central roles of God is that of a king and ruler it is only
appropriate that he is surrounded by angels and holy ones. Some of these angels are elevated
above their fellows. Although God has an extended court consisting of heavenly creatures,
the omnipotence of the Most High is never questioned.

Demonology, on the other hand, provides an explanation for the suffering and illness in the
world, and creates an objectification of both the dark side of human nature and God. God is
the creator of the entire universe, both the good and the evil. In general even the evil spirits
and their leader perform a God-given role. The duration of the period of Belials dominion is
predestined by God.
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For further reading:

Alexander, Philip S.
1999 The Demonology of the Dead Sea Scrolls. Pages 331-353 in The Dead Sea
Scrolls After Fifty Years: A Comprehensive Assessment. Vol II. Ed. by P. W.
Flint & J. C. VanderKam. Leiden: Brill.

Chazon, Esther G.
2003 Human and Angelic Prayer in Light of the Dead Sea Scrolls. Pages 35-47 in
Liturgical Perspectives: Prayer and Poetry in Light of the Dead Sea Scrolls.
Proceedings of the Fifth International Symposium of the Orion Center for the
Study of the Dead Sea Scrolls and Associated Literature, 19-23 January, 2000.
Edited by Esther G. Chazon. STDJ 48. Leiden: Brill.

Collins, John J.
2000 Powers in Heaven: God, Gods, and Angels in the Dead Sea Scrolls. Pages 9-28
in Religion in the Dead Sea Scrolls. Edited by J. J. Collins & R. A. Kugler.
SDSSRL. Grand Rapids, MI / Cambridge, U.K.: Eerdmans.

Davila, James R.
1999 Heavenly Ascents in the Dead Sea Scrolls. Pages 461-485 in The Dead Sea
Scrolls After Fifty Years: A Comprehensive Assessment. Vol II. Edited by P.
W. Flint & J. C. VanderKam. Leiden: Brill.
Lichtenberger, Hermann
2009 Demonology in the Dead Sea Scrolls and the New Testament. Pages 267-280 in
Text, Thought and Practice in Qumran and Early Christianity: Proceedings of
the Ninth International Symposium of the Orion Center for the Study of the
Dead Sea Scrolls and Associated Literature, Jointly Sponsored by the Hebrew
University Center for the Study of Christianity, 11-13 January, 2004. Edited by
R. A. Clements & D. R. Schwartz. STDJ 84. Leiden: Brill.

Najman, Hindy
2000 Angels at Sinai: Exegesis, Theology and Interpretive Authority. DSD 7, 3: 313-
333.

Steudel, Annette
2000 God and Belial. Pages 332-340 in The Dead Sea Scrolls Fifty Years After Their
Discovery: Proceedings of the Jerusalem Congress, July 20-25, 1997. Edited by
L. H. Schiffman, E. Tov & J. C. VanderKam. Jerusalem: Israel Exploration
Society.

Wassen, Cecilia,
2007 Angels in the Dead Sea Scrolls. Pages 499-523 in Deuterocanonical and
Cognate Literature Yearbook 2007. Angels : The Concept of Celestial Beings-
Origins, Development and Reception. Edited by Friedrich Reiterer, Tobias
Nicklas, and Karin Schpflin. International Society for the Study of
Deuterocanonical and Cognate Literature/ISDCL. Berlin/New York: Walter de
Gruyter.