“... These considerations suggest that both Levi’s prayer in Aramaic Levi Docu- ment and Moses’ intercession in Jubilees 1:20 reflect the influence of a tradition that is extant through the “Prayer of Deliverance”. If this is the case, however, their common concern with the bestowal of a “holy spirit” in the context of the petition (cf. Aramaic Levi Document Grk. v. 8; Jub. 1:21), suggests that the underlying tradition was not entirely in line with the petition as preserved in 11Q5. Moreover, if the text of Psalm 119:133 is lurking in the background, by the time of Jubilees, at least, it lies well behind, and we may infer that the peti- tion for protection from demonic power was beginning to acquire a life of its own. If this is correct, then we may offer two observations: First, the writers of these texts have adapted the generally formulated prayer text to suit the purposes of their narrative, doing so in different ways. Whereas the author of Jubilees has transformed the ambiguous “satan”, perhaps from 11Q5, into a proper name Beliar while retaining his adversarial function, the author of the prayer of Levi retains “satan” as a type of demonic being that poses a threat. Second, the exis- tence of the deliverance prayer in 11Q5 demonstrates that the attestation of the petitions for deliverance within larger narratives that have shaped them (i. e., in 4Q213a and Jub. 1), does not mean they bear no relation to religious practice. In fact, if the underlying tradition to Aramaic Levi Document and Jubilees was inde- pendent from the petition in 11Q5, then we have to deal with a more wide- spread prayer than has previously been recognised. ...”