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<p>This thesis examines the nature and theological function of God’s revelation of knowledge in five texts discovered at Qumran: <em>Instruction</em>, the <em>Treatise on the Two Spirits</em>, the <em>Hodayot</em>, the <em>Songs of the Sabbath Sacrifice</em>, and the <em>Songs of the Sage</em>. Chapter 1 is a historical survey of the different ways scholars have understood and classified God’s revelation of knowledge in the Scrolls. Scholars have often interpreted these texts in isolation from one another, and they have disagreed about whether the concept of divine revelation expressed in them is derived from the sapiential, prophetic, or apocalyptic traditions. I propose that all five of these texts should be interpreted together and that they all drew upon a single distinct revelatory tradition.</p> <p>In chapters 2–6, I examine each of the texts mentioned above by asking three questions: What did God reveal? How did he reveal it? What is the theological function of God’s revelation? In asking the last question, I am particularly interested in the role that God’s revelation of knowledge plays in the anthropological and soteriological worldview of the authors. Over the course of chapters 2–6, I argue that all five of these texts represent essentially the same revelatory tradition. In this tradition, God has revealed the mysteries of his cosmic design and the statutes of his covenant with creation to certain righteous people. God’s act of revelation takes place either through a visionary experience or an indwelling spirit that imparts knowledge. This knowledge of God’s cosmic design has the power to rectify the corrupt human condition which, in turn, allows those who have knowledge to enter into paradise where they can commune with the angels. Through God’s revelation of knowledge, the righteous can obtain the glorious state that Adam once possessed in the Garden of Eden.</p> <p>In chapter 7, I conclude the thesis by summarizing the principle features of the revelatory tradition contained in these five texts. I argue that this tradition did not flow directly from any of the standard tradition streams of which scholars typically speak (sapiential, prophetic, or apocalyptic), although, it does contain elements from all of these. Instead, these texts utilize a revelatory tradition that originated from within the Jerusalem temple establishment. This temple tradition equated the inner sanctuary of the temple with the Garden of Eden and the high priest with Adam. Within the holy of holies one could access God’s throne and receive the knowledge of his cosmic design. This tradition was eventually brought out of the temple and into religious communities which came to see themselves as the true paradisiacal temple. These communities believed that God continued to reveal his cosmic design in and through them allowing the community members to become like Adam and join together with the angels in communal worship of God.</p> / Doctor of Philosophy (PhD)