The Twelve Minor Prophets at Qumran and the Canonical Process: Amos as a “Case Study”

Hanne M Weissenberg von

doi:10.13109/9783666535550.357

The Twelve Minor Prophets at Qumran and the Canonical Process: Amos as a ‘Case Study’

Hanne von Weissenberg

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Abstract

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The study investigates the presence and interpretation of the Twelve Minor Prophets at Qumran, emphasizing the book of Amos as a case study. It outlines the manuscript evidence and examines the exegetical practices associated with these texts, providing insights into their authoritative status in the late Second Temple period. The findings highlight the dynamic relationship between text and interpretation, revealing how interpretation contributes to the relevance and status of biblical texts in ancient communities.

Key takeaways

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The Twelve Minor Prophets gained authoritative status in the late Second Temple period, particularly as a collection.
Eight to twelve manuscripts of the Twelve exist at Qumran, complicating the understanding of their preservation.
Evidence suggests that the Twelve was likely treated as both a collection and as individual books.
Amos is explicitly cited in Qumran texts, indicating its authoritative status and exegetical use.
The Qumran community selectively interpreted Amos, focusing on messianic themes over cultic criticism.

FAQ's

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What characterizes the manuscript preservation of the Twelve at Qumran?add

The evidence suggests 8 to 12 manuscripts exist, with variations in their content and preservation, indicating either complete or fragmented collections of the Twelve.

How does the canonical status of Amos compare to other Minor Prophets?add

Amos is cited explicitly in both the Damascus Document and 4QFlorilegium, suggesting its authoritative use, yet cult criticism in Amos is notably absent from Qumran's exegetical works.

What indicates the independent copying of the Minor Prophets at Qumran?add

Many manuscripts preserve fragments of only individual books, implying that texts like Amos may have been copied separately from the collection of the Twelve.

When did the Twelve Minor Prophets gain authoritative status?add

By the late Second Temple period, around 150 BCE, the Twelve is believed to have established its collection status, as suggested by references in Ben Sira.

How is the interpretative methodology evident in the Qumran use of Amos?add

The Qumran community employed Amos selectively in interpretations, highlighting themes of messianism while sidelining its calls for social justice.

Figures

‘tents of 16 the king’ (cf. Amos 5:26), as it says, ‘I will re-erect the fallen tent of David’ (Amos 9:11). vacat ‘The king’ (Amos 5:26) is 17 <Leader of> the nation and the <? of your images> ‘foundation of your images’ (Amos 5:26) is the books of the prophets 18 whose words Israel despised. vacat ‘The star’ (Amos 5:26) is the interpreter of the Law 19 who comes to Damascus, as it is written, ‘A star has left Jacob, a staff has risen 20 from Israel’ (Num 24:17). The latter is the leader of the whole nation; when he appears, he will shatter 21 all the sons of Seth (Num 24:17). They escaped in the first period of God’s judgement, Col. VIII 1 but those who held back were handed over to the sword.” author/redactor of CD A is deliberately adjusting the source text by application of an exegetical

4Q174 ings. 1-2 col.1, 21: lines 10-13"~ 10 “And Yahweh [decl]ares to you that he will build you a house. And I will raise up your offspring after you, and I will establish his royal throne 11 [fore]ver. I will be a father to him, and he shall be a son to me.” (2 Sam 7:13-14) He (is) the Shoot of David who will arise with the interpreter of the Torah who 12[ __] in Zion in the] latter days, as it is written, “And I will raise up the booth of David that is fallen.” (Amos 9:11) He (is) the booth of 13 David that is falle[n w]ho will arise to save Israel. vacat

Research claims

Books like Deuteronomy, Isaiah, and the Twelve had authoritative status at Qumran, reflecting the evolving canon during the late Second Temple period.View claim detailsarrow_forward

If considered separately, Qumran manuscripts could total twelve for the Twelve Minor Prophets, indicating their significant preservation.View claim detailsarrow_forward

Manuscripts from Qumran show variability in preservation, suggesting uncertainty about the completeness of the Twelve's collection.View claim detailsarrow_forward

Last updatedOctober 11, 2025

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References (11)

to two messianic figures, "the star" and "the staff": 53 "A star (bkwk) has left Jacob, a staff (+b#) has risen from Israel" (Num 24:17). The latter is the leader of the whole nation; when he appears, he will shatter all the sons of Seth (Num 24:17)." 54 Whereas the "biblical" verse from the Book of Amos (5:27) announces the punishment of Israel's sins, the exile, in the Damascus Document the "biblical" prophecy is transformed into a "positive message for the community, who wait for God's final judgement with eager anticipation." 55

The author/redactor of the Amos-Numbers Midrash has adjusted and abbreviated the source text of Amos 5:26-27 in his quotation (CD A col. VII, 14-15). It has been suggested both that the author/redactor of the Damascus Document used his source text with considerable freedom, and that he is in fact using deliberate exegetical techniques. 56 The latter suggestion seems more credible, since it is known from other texts from the Qumran collection and from inner-biblical exegesis that abbreviation can function as an interpretative, exegetical method. The selective way of citing the source text is a deliberate way of forming an interpretation in the new context. 57 Another text citing the book of Amos, 4QFlorilegium (4Q174) is an exegetical work containing a reference to Amos 9:11: 58

Collins, The Sceptre and the Star, 76, 80-82; Brooke, "The Amos-Numbers Midrash (CD7,13b- 8,1a) and Messianic Expectation," 402-404.

For the identification of the messianic figures in CD and the different proposals see Charlotte Hempel, The Damascus Texts (Companion to the Qumran Scrolls 1; Sheffield: Sheffield Academic Press, 2000), 75-76.

Maxine L. Grossman, Reading for History in the Damascus Document: A Methodological Study (STDJ 45; Leiden: Brill, 2002), 130, 160, 180, 197-198.

Brooke, "The Amos-Numbers Midrash (CD 7,13b-8,1a) and Messianic Expectation," 400.

See also Michael Fishbane, Biblical Interpretation in Ancient Israel (Oxford: Clarendon, 1985), 116-117; 188-197; 216-220; 228-230; 247-252; von Weissenberg, 4QMMT: Reevaluating the Text, the Function, and the Meaning of the Epilogue, 169-180.

4QFlorilegium is also known as (a part of) the Eschatological Midrash (4QMirdEschat), attested in manuscripts 4Q174 and 4Q177. See Annette Steudel, Der Midrasch zur Eschatologie aus der Qumrangemeinde (4QMidrEschat( a.b ): Materielle Rekonstruktion, Textbestand, Gattung und traditionsgeschichtliche Einordnung des durch 4Q174 ("Florilegium") und 4Q177 ("Catena A") repräsentierten Werkes aus den Qumranfunden (STDJ 13; Leiden: Brill, 1994). 4Q 174 frgs. 1-2 col. i, 21: lines 10-13 59 10 "And Yahweh [decl]ares to you that he will build you a house. And I will raise up your offspring after you, and I will establish his royal throne 11 [fore]ver. I will be a father to him, and he shall be a son to me." (2 Sam 7:13-14) He (is) the Shoot of David who will arise with the interpreter of the Torah who 12 [ ] in Zi[on in the] latter days, as it is written, "And I will raise up the booth of David that is fallen." (Amos 9:11) He (is) the booth of 13 David that is falle[n w]ho will arise to save Israel. vacat The quotation from Amos 9:11 is used as an interpretative citation, 60 and used to illuminate the meaning of the previously cited passage of 2 Samuel. The shoot of David is described as the one who restores Israel. The brief passage is important due to its content: the interpretation identifies the shoot of David as the Son of God. 61 It is interesting that CD A and 4Q174, when making explicit use of the book of Amos, share an interest to the Davidic reference in Amos 9:11.

In Damascus Document and 4QFlorilegium, certain formulae are used to set apart the quotation and the interpretation (bwtk r#)k, rm) r#)k, h)yh). The use of these f orm ulae does not, however, prevent the author/redactor from adjusting his source text. Both the Amos-Numbers Midrash, and the example from 4Q174 show how the scribes were both able and allowed to adjust their authoritative source texts for exegetical purposes. The authority of the text did no mean it 59 The translation is from the Dead Sea Scrolls Electronic Library.

Brooke has suggested that the text of Amos 9:11 is identical in Acts 15:16 and in 4QFlorilegium, and both differ from the LXX and the MT; Brooke, Exegesis at Qumran: 4QFlorilegium in its Jewish Context (JSOTS 29; Sheffield: JSOT Press, 1985), 114.

In another exegetical work from Qumran, in 4Q252, the shoot of David is understood as a messianic figure; Collins, The Sceptre and the Star, 61, 164. Amos 9:11 (MT) Amos 9:11 as cited in 4QFlor 1-2 col. i,21: line 12b Quotation formula: