Source: Peter Schäfer, “Two Gods in Heaven: Jewish Concepts of God in Antiquity”, Princeton University Press.
Self-Glorification Hymn from Qumran.wav
This podcast analyzes a Self-Glorification Hymn from Qumran, a fragmented text dating back to the first century BCE, where an unknown speaker boasts of an unparalleled exaltation into heaven and a status among, and even above, the angels. The hymn presents a human figure occupying a mighty throne and claiming divine association, even while acknowledging suffering, leading scholars to debate his identity, potentially suggesting a divinized human who is perhaps a precursor to the concept of the Messiah, possibly linked to the Teacher of Righteousness of the Qumran community. Although this figure attains near-divine status, the text emphasizes that their divinization does not impinge on the supremacy of God.
The Self-Glorification Hymn from Qumran: The text centers on a specific ancient writing known as the Self-Glorification Hymn, found among the scrolls from Qumran. This hymn is noted as being enigmatic and fragmented, making its interpretation challenging. It was composed during the late Hasmonaean or early Herodian period, roughly the second half of the first century BCE. It is associated with the Qumran community, which was known for its apocalyptic beliefs and withdrawal from Jerusalem.
The Speaker as a Human Figure: The central figure in the hymn is its speaker, who is identified as a human being. Despite the extraordinary claims made within the text, the speaker is consistently presented as originating from the human realm. This human identity is a key point that distinguishes interpretations of the speaker from angelic figures, as the speaker mentions not desiring things like a man of flesh, which implies he is a man of flesh who has transcended certain earthly desires, but remains human in essence.
Heavenly Elevation and Enthronement: A primary theme is the speaker's elevation into heaven. The hymn describes the speaker taking a seat on a mighty throne in heaven, specifically within the congregation of divine beings or angels. This enthronement signifies a unique and elevated status, placing the speaker among celestial entities.
Unique Glory and Status: The speaker boasts of a glory and exaltation that is unparalleled. He claims that none can be like his glory, and no one else shall be exalted save him. The hymn emphasizes the uniqueness of his position by stating that ancient kings, including likely those of the Israelite or Davidic dynasty, and their nobles cannot sit on the same throne or achieve a comparable status.
Comparison with Angels and God: The speaker explicitly states that he will be reckoned with the gods (elim), a term used in these texts to denote angels. He asks a rhetorical question, "Who is like me among the divine beings?", which is understood as meaning, "No one." This question is significant because it clearly alludes to the biblical question "Who is like you, O Lord, among the gods/angels?" from Exodus 15:11, where the comparison is made about God. While the hymn later includes more modest self-descriptions like "friend of the King" and one of the "King's sons," placing him among the angels behind God ("the King"), the earlier comparison strongly suggests a claim to a status bordering on the divine, perhaps even being unique among angels in a way analogous to God's uniqueness.
The Concept of Divinization: The text strongly argues that the hymn depicts the speaker's divinization or apotheosis, meaning his elevation to the status of a god. While remaining a human being, he is described as attaining a unique divine status in heaven. This is seen as an unparalleled instance of human divinization depicted in Jewish texts, with the possible exception of Enoch in some traditions. It is clarified that this divinization does not challenge or impinge upon the supreme status of God, the Most High, maintaining a distinction between the divinized human and the ultimate deity.
The Suffering Servant Motif: Alongside his exalted status, the speaker also identifies with the suffering servant figure from Isaiah 53. He mentions being despised, bearing griefs, and suffering evil in a unique way, claiming no one else does so as he does. This association links the speaker to a messianic interpretive tradition that envisions a suffering Messiah, creating a paradoxical image of a figure who is both divinely exalted and deeply acquainted with suffering.
The Speaker's Role as Teacher: Another characteristic of the speaker is his function as an undisputed teacher. He claims that no teaching will be equal to his, and no one can stop him from speaking or measure his speech. This emphasis on instruction suggests an earthly origin for the speaker, as teaching was a function associated with human leaders, particularly within the Qumran community, potentially referencing a figure like the Teacher of Righteousness.
Controversial Identity of the Speaker: The actual identity of the speaker is a subject of significant scholarly debate. Various proposals have been made, including the archangel Michael, the Teacher of Righteousness (the founder of the Qumran sect), or an eschatological priest or teacher. Arguments against the Michael identification include the speaker's reference to not desiring as a man of flesh and his emphasis on teaching, which are seen as more human characteristics. The possibility of the speaker being a historical figure like the Teacher of Righteousness, perhaps envisioned by his later followers as having been elevated to heaven and expected to return, is considered plausible.
Connection to Messianic Tradition and Later Figures: The claims made by the speaker, particularly his superiority over ancient kings and his identification with the suffering servant, place him firmly within the messianic interpretative traditions of the time. The extent of his divinization, described as a human being elevated to the status of a god while remaining human, is seen by some scholars as representing a form of messianic figure, and it has been suggested by one scholar that this concept of a divinized human Messiah could have served as a direct precursor and influence on the later Christian notion of Jesus.