Section 33
95Cf. 1QH 12.11-12: “as for me, as an instructor (maśkîl) I have come to know thee, my God, by the Spirit, which thou hast given to be within me, and I have heard what is trustworthy regarding thy wonderful secret counsel (sôḏ) by thy holy spirit.”
96Cf. M. Black, The Scrolls and Christian Origins (London, 1961), pp. 75-88, 164-72; also pp. 99-101, 113-15, where the evidence of Hippolytus’s Apostolic Tradition 21.5 (the order of baptism) is adduced to show that features of nonconformity survived from Roman Judaism into Roman Christianity; see further R. J. Zwi Werblowsky, “On the Baptismal Rite according to St. Hippolytus,” Studia Patristica 2 = TU 64 (Berlin, 1957), 93-105.
97Cf. G. G. Scholem, Major Trends in Jewish Mysticism (Jerusalem, 1941, 31955/New York, 51971), pp. 39-78; Jewish Gnosticism, Merkabah Mysticism, and Talmudic Tradition (New York, 21965); “Merkabah Mysticism,” Encyclopaedia Judaica, 11 (Jerusalem, 1971), cols. 1386-89. The importance of this element in the thought-world of early Christianity is examined by C. Rowland in “The Influence of the First Chapter of Ezekiel on Jewish and Early Christian Literature” (diss. Cambridge, 1974); The Open Heaven (London, 1982). See p. 33, note.