Apparently 4Q417 1 i 13-18 is a typo made by Ian Werrett and frag 2 i.13-18
was meant instead. However, the vision doesn't determine [quote] two
distinct groups of individuals: the "spiritual people" who have access to
the vision of Hagu and those of the "fleshy spirit" who do not [/quote].
That sounds somewhat interpolated. However, the text merely implies
that up to Noah no covenant (of righteousness; recall Noah as the very 1st
Tsaddiq) was yet made, so that the "showcase-saint" Enosh was still foremd
by YHWH "with a spirit... of flesh... without a conception (of
righteousness),
thus without the necessary understanding of a judicious [or wise; here:
a maskil is meant] on good an evil dualism in the cocoon (or web) of God's
predertermined an already "recorded" (sic) "wonderful mysteries". The
"discourser" is, so it seems, the DhT, here: the Teacher of Righteousness.
in his role of a "counselor of his wonderful mysteries".
Personally, I wouldn't extrapolate the text towards a common religious
concept, a theoria for "many". The text is apparently directed to the
"Son(s) of the Maskil(im)" and tries to instruct this specific type of
official, catchword inauguration into the mysteries of predertermined time,
character und resulting works. One might think that different from Egyptian
wisdom literature the social environment is missed herein. But that is not
quite correct, because only a few Zadolite family clans would probably have
gained the licence to "produce a maskil", the social influence is thus
sufficiently regulated by another "wonderful mystery".
_dierk
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