The Bible and the Dead Sea Scrolls: The ... - josephprestonkirk

GORDON M. ZERBE 335
terms, especially as “reward” (hl(p) or “inheritance” (hlxn), in the
context of a view of reality highlighting God’s dominion of all (e.g.,
4Q416 frag. 1; 4Q417 frag. 1 col. 1). 55 Poor addressees are encouraged
to quickly repay any creditor (4Q417 frag. 1 1.17–2.25; 4Q416 frag. 2
col. 2), never to mortgage their inheritance lest their boundary be displaced
(4Q417 frag. 1 2.23; 4Q416 frag. 2 2.18; 3.8–9), never to stop pursuing
knowledge and the refinement of the heart (4Q416 frag. 2
3.12–15), and not to demean themselves in their poverty: “Do not in
your affairs demean your spirit, do not for any money (Nwh) exchange
your holy spirit” (4Q417 frag. 1 2.8; 4Q416 frag. 2 2.6–7); “Do not sell
your soul for money (Nwh)” (4Q417 frag. 1 2.21; 4Q416 frag. 2 2.17–18);
“Do not take pride in your lack when you are poor, lest you despise your
life” (4Q417 frag. 1 2.25; 4Q416 frag. 2 2.19–20).
Another sapiential text of uncertain provenance (4Q424) similarly
gives deference for those of low degree. It advises the reader not to
entrust wealth to a man with an “evil eye” who promises high returns: he
will surely be proved to be godless in the time of harvest (frag. 1 lines
10–12). Moreover, the text identifies the ideal just man as the “prosecutor/adversary
of those who shift boundaries” and as one committed to
“righteousness for the poor ones,” “concerned for all who lack wealth”
(frag. 3 lines 9–11).
The Temple Scroll emphasizes that Israel’s leaders are to be characterized
by economic justice. Judges and kings must not “pervert justice” by
“accepting a bribe” (11Q19 51.12–13; 57.19–20); kings furthermore must
not “crave a field, vineyard, any property, house, or anything valuable in
Israel” and act to “seize” it (57.20–21); and chiefs selected by the king
must be “enemies of gain” ((cb y)nw#, 57.9).
Perhaps the most pervasive theme in regard to economic justice is that
of God’s vindication of the elect and humble poor, and judgment against
the arrogant wealthy or greedy (or oppressors). In individual
thanksgiving songs of the Hodayot, the psalmist identifies himself as “the
poor one” (Nwyb), 1QH a 10.32; 11.25; 13.13, 16, 18), the “afflicted one”
(yn(, 1QH a 13.20), or as “the poor one and afflicted one” (yn(w Nwyb),
10.34; 13.14) in reference to concrete experience of persecution or
calamity, a motif based on the canonical Psalms. The elect, whom God
has vindicated (or will vindicate), are identified as the “poor” ([My]nwyb),
1QH a frag. 16 3.3), “those afflicted of spirit (xwr ywn(), those refined by
affliction (ynw( yqqwzm), those purified in the crucible” (Prcm yrwrb,
1QH a 6.3–4), and “the afflicted ones (Mywn() in the mud, …; the poor of
55. Murphy, Wealth in the DSS, 166–67.