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PHILIP R. DAVIES 225<br />

seven engagements between <strong>the</strong> forces of light <strong>and</strong> darkness, ending with<br />

<strong>the</strong> final victory, <strong>the</strong> despoiling of <strong>the</strong> slain, <strong>and</strong> <strong>the</strong> song of <strong>the</strong> returning<br />

victors. Whe<strong>the</strong>r or not a substantial amount of material has been lost<br />

from <strong>the</strong> end of <strong>the</strong> scroll, <strong>the</strong> preserved ending lies on an appropriate<br />

note <strong>and</strong> allows <strong>the</strong> modern reader to gain a view of an entire eschatological<br />

war.<br />

History of Scholarship<br />

Initial impressions of <strong>the</strong> War Scroll were that it was a unified composition;<br />

<strong>and</strong> <strong>the</strong> earliest commentary, that of Jean Carmignac, even attributed <strong>the</strong><br />

work to <strong>the</strong> Righteous Teacher. 19 Yigael Yadin, in what remains <strong>the</strong> most<br />

complete analysis to date, also upheld <strong>the</strong> unity of <strong>the</strong> work. 20 From an<br />

evaluation of <strong>the</strong> armory <strong>and</strong> tactics described, he argued that it reflected<br />

Republican (but not Imperial) Roman warfare, <strong>and</strong> that <strong>the</strong> author used<br />

a number of sources.<br />

The commentary of Johannes van der Ploeg accepted, however, that<br />

<strong>the</strong> manuscript was composite <strong>and</strong> that columns 1 <strong>and</strong> 15–19, which<br />

present a coherent account of a seven-stage battle, were supplemented by<br />

o<strong>the</strong>r material expressing a nationalistic viewpoint, in which Israel<br />

defeated <strong>the</strong> o<strong>the</strong>r nations of <strong>the</strong> world. 21 The monograph of Peter von<br />

der Osten-Sacken on Qumran dualism in general included a more rigorous<br />

analysis of <strong>the</strong> literary composition of 1QM <strong>and</strong> concluded that <strong>the</strong><br />

war dualism of 1QM represented <strong>the</strong> earliest stage of dualism in <strong>the</strong><br />

Qumran literature, with column 1 as <strong>the</strong> earliest stratum. 22<br />

Philip R. Davies argued, however, that on internal literary-critical<br />

grounds, <strong>the</strong> dualistic material in columns 15–19 was later than <strong>the</strong><br />

nationalistic material in 2–10. 23 He pointed out that column 14 contains<br />

an earlier form of <strong>the</strong> dualistic rule in 15–19, in which <strong>the</strong> foes are Israel<br />

<strong>and</strong> <strong>the</strong> nations, <strong>and</strong> suggested that column 1 represents a harmonizing<br />

introduction (<strong>and</strong> thus <strong>the</strong> latest stratum), which places a seven-stage battle<br />

19. Jean Carmignac, La Règle de la Guerre des Fils de Lumière contre les Fils de Ténèbres<br />

(Paris: Letouzey et Ané, 1958).<br />

20. Yigael Yadin, The Scroll of <strong>the</strong> War of <strong>the</strong> Sons of Light against <strong>the</strong> Sons of Darkness<br />

(trans. B. Rabin <strong>and</strong> Ch. Rabin; Oxford: Oxford University Press, 1962).<br />

21. Johannes P. M. van der Ploeg, Le Rouleau de la Guerre (STDJ 2; Leiden: Brill, 1959).<br />

22. Peter von der Osten-Sacken, Gott und Belial: Traditionsgeschichtliche Untersuchen zum<br />

Dualismus in den Texten aus Qumran (SUNT 6; Göttingen: V<strong>and</strong>enhoeck & Ruprecht, 1969).<br />

23. Philip R. Davies, 1QM, <strong>the</strong> War Scroll from Qumran: Its Structure <strong>and</strong> History (BibOr<br />

32; Rome: Biblical Institute Press, 1977); idem, “Dualism <strong>and</strong> Eschatology in <strong>the</strong> War<br />

Scroll,” VT 28 (1978): 28–36.

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