the-bible-and-the-dead-sea-scrolls

SARIANNA METSO 293
CD 4.21; 10.15; 14.3, 5, 6), 21 but also qwdc ynb (1QS 3.20, 22; 9.14;
1QSa 1.2, 24; 4QD a (4Q266) frag. 5, col. 1, line 16) and Nwrh) ynb (1QS
5.21; 9.7; 1QSa 1.15–16, 23; 2.13; 4QD a frag. 5, col. 2, lines 5, 8, 12;
frag. 6, col. 2, line 13; 4QD e (4Q270) frag. 2, col. 2, line 6; 4QD g (4Q272)
frag. 1, col. 2, line 2). The group of the Levites is mentioned in all three
documents (1QS 1.19, 22; 2.4, 11, 20; 1QSa 2.1; CD 3.21; 13.3; 14.4–5
par. 4QD c (4Q268) 2.1; 10.5 par. 4QD e frag. 6, col. 4, line 16). Unique
for the Rule of the Congregation is the division of community members
according to their families (twxp#m; 1.9, 15, 21).
(1) lyk#m
C. The Names Used for Community Officials
The term lyk#m appears in the Rule of the Community and the Damascus
Document. Certain scholars consider the term equivalent to occurrences in
the Book of Daniel (11:33; 12:3) and interpret it simply as the general
way “wise man,” 22 but the majority view it as denoting a specific community
official, 23 and the readings in 1QS 9.12, 3.13 and 1QSb 1.1, 3.22,
5.20 give weighty support to that view. J. Hempel, Knibb and Koenen
consider the maskil to be a lay leader. 24 A point against that view, however,
is that a function assigned to the maskil is to bless the God-fearing,
21. Plus twenty occurrences in 4QD that have no parallels in CD.
22. See, e.g., Preben Wernberg-Møller, The Manual of Discipline Translated and Annotated
with an Introduction (STDJ 1; Leiden: Brill; Grand Rapids: Eerdmans, 1957), 66n39:
“Both in Daniel and in Pseudepigraphal literature the designation ‘wise’ is used in a
general sense about a member of the pious community, and this is probably the meaning
in which the word is used also in 1QS and CD…” Carol Newsom (Songs of the
Sabbath Sacrifice: A Critical Edition [HSS 27; Atlanta: Scholars Press, 1985], 3) also writes
that “in certain occurrences of the word at Qumran it may…have a nontechnical
meaning, ‘person of understanding’ (e.g., 1QH 12.11; 4Q510 frag. 1 line 4),” but she
continues that “in most of its occurrences in QL, however, lyk#m is used as a technical
term to designate a particular office or functionary in the Qumran community.”
23. For example, André Dupont-Sommer, “L’instruction sur les deux Esprits dans
le ‘Manuel de Discipline,’” RHR 142 (1952): 5–35, esp. 12; Newsom, Songs of the
Sabbath Sacrifice , 3; Eduard Lohse, ed., Die Texte aus Qumran. Hebräisch und Deutsch. Mit
Masoretischer Punktation. Übersetzung, Einführung und Anmerkungen (München: Kösel-
Verlag, 1971), 283n23; Klaus Koenen, “lk#o f,” TWAT 7:782–95, esp. 794.
24. Johannes Hempel, “Die Stellung des Laien in Qumran,” in Qumran-Probleme.
Vorträge des leipziger Symposions über Qumran-Probleme vom 9. bis 14. Oktober 1961 (ed. H.
Bardtke; Deutsche Akademie der Wissenschaften zu Berlin, Schriften der Sektion für
Altertumswissehschaft 42; Berlin: Akademie-Verlag, 1963), 193–215, esp. 197;
Knibb, The Qumran Community, 96; Koenen, “lk#of,”
794.