Serek ha-Yahad: The Rule of the Community

 

            1QS is written on a leather roll, comprising five leather sheets stitched together (as is normal on skins [not papyrus]: writing first, then stitching). It has eleven columns with around 26 lines each (24 cm in height). It is followed on same scroll (same handwriting) by 1QSa (Rule of the Congregation), which begins not only with a new column, but on a new sheet of leather, and then 1QSb (Blessings).

These three need to be read together as providing for community regulation at different eschatological stages: Rule of the Community is for the present age; Rule of the Congregation is ‘a messianic document picturing the ideal constitution of the sect in the end of days’;[1] and the Blessings are for the final session of the End time.

Since the roll was rolled up with 1QS on the inside it is preserved much better than the other two texts. The total length of the roll is about 3 metres (as extant).  Title sewn to first column of 1QS (reconstructed in I.1;. also extant in 4QS MS A): dxyh Krs

            1QS was one of seven scrolls originally found by the Bedouin and one of the first scrolls to be published, under the title Manual of Discipline in 1951.[2] Subsequently fragments representing ten copies were found in Cave 4 (4QS MSS A-J = 4Q255-264), and one (probably) in Cave 5 (5Q11).[3] Although 1QS represents the most extensive witness (the 4QS fragments attest 192 of the 283 lines of 1QS, some more than once), there is no guarantee that it is the best text (1QS is not synonymous with Rule of the Community).

            1QS is dated palaeographically between 100 and 75 BC.[4] The Cave 4 fragments have been assigned the following dates (F.M. Cross)[5].

                                                                                   

                                                                                          Columns extant (portions)

4QS 255 = MS A (pap, verso)            150-100 BC           1, 3

4QS 256 = MS B (sheet numbers)      30-1 BC                 1, 2, 5, 6, 9, 10

4QS 257 = MS C (pap, recto)            100-75 BC             2, 3, 4

4QS 258 = MS D                               30-1 BC                 5, 6, 8, 9, 10, 11

4QS 259 = MS E                                50-25 BC               7, 8, 9

4QS 260 = MS F (h = 7.6 cm)            30-1 BC                 9, 10

4QS 261 = MS G                               50-1 BC                 5, 6, 7

4QS 262 = MS H                               1-50 AD                 3

4QS 263 = MS I                                 30-1 BC                 6

4QS 264 = MS J (h = 4.4 cm)            50-25 BC               11

 

            The numerous extant manuscripts and the apparently composite nature of the Community Rule itself suggests that the process of the development of the document (and through it the self-understanding of the community) might be traceable.

 

On the basis of purely internal evidence from 1QS a number of scholars attempted to identify different stages in the composition of the document. For example, J. Murphy O’Connor (1969), modified by J. Pouilly (1976) suggested a multiple stage redaction, linked to developments within the Qumran community:[6]

Stage 1: 8.1-10a, 12b-16a; 9.3-10.8: the initial manifesto which led to foundation of the Essene community at Qumran

Stage 2: 8.1-b-12a; 8.16b-9.2: basic legislation for an established community

Stage 3: 5.1-13a; 6.8b-7.25: A large influx of members resulted in redefinition and institutionalization

Stage 4: 1.1-4.26; 5.13b-6.8a; 10.9-11.22: a revitalization of the community

 

The manuscripts from Cave 4 enable some of this to be discussed on the basis of the evidence of the manuscripts and not on internal considerations alone. On the basis of the Cave 4 manuscripts Metso suggested the following:

i) Two earlier (than 1QS) versions of the Community Rule are attested by MSS B & D on the one hand and MS E on the other. 1QS attests a redactional process ‘the purpose of which was to provide a Scriptural legitimation for the regulations of the community and to reinforce the community’s self-understanding’ (Metso, p. 105). Secondary scribal alterations to 1QS VII-VIII (see photo) reflect a new phase of redaction rather than correction to a manuscript exemplar.

ii) MS D clearly (and MS E probably) begins with V.1.

iii) MS E (and probably C) did not contain the final psalm of X-XI.

iv) This suggests important macro-level redactional activity.

v) V-VII and VIII-IX use different styles and vocabulary and probably reflect originally separate material; shorter earlier forms of both these sections are attested: a shorter form of V-VII is attested in MSS B and D; and a form of VIII-IX lacking some sections is attested in MS E.

vi) She also discusses a lot of micro-level issues (pp. 110-143).

Her final diagrammatic presentation is worth checking.

 

Metzo also notes, based on the palaeographically assigned dates of 4QS B & D, that the earlier forms continued to be copied even when later forms had emerged.

‘Considering the heterogeneity of the material of the Community Rule and the discrepancy between the different versions of the text, the question as to the reality behind the text needs to be reconsidered. It seems to me that the relation between a written document (the Community Rule) and actual life in an Essene community has so far been conceived in too direct and simplistic a manner.’ (p. 148f).

 

Alexander & Vermes (who evidently differed in their mapping of the redactional history of the Community Rule) group the extant manuscripts into four recensions:

Recension A     1QS

Recension B     4QS B & D

Recension C     4QS E

Recension D     4QS G

 

 

From the number of extant manuscripts, the content itself, and the echoing of the phraseology elsewhere among Qumran-composed literature, it is clear that the Rule of the Community was of foundational importance. This is attested in the opening section, esp. 1.16: ‘all those who are entering (i.e. the community) shall cross over into the covenant before God by the Rule of the Community (bsrk hyHd)’. Based on the dates of the extant manuscripts Alexander and Vermes write that the Community Rule ‘in one form or another, was studied and applied for almost the whole period of the Community’s existence’ (DJD XXVI, p. 9). The Rule refers often enough to the instruction given to those in their probationary year, presumably the Rule itself was basic to that teaching.

 

Content:

 

 

1.1-15                              General Introduction

For the instructor (I.1)? cf. III.13.

How (and why) the initiate is to enter the community (enter the covenant, I.16; cf. I.8 the covenant of mercy): to seek God and keep all his commandments (perhaps worth noting the emphasis on keeping ‘all’ the laws, e.g. I.3, 8f, 13f, 16f).

1.16-2.18                     Entering the Covenant Community

Emphasis on not turning back; priests and Levites shall praise God. Confession of sin for those who cross over into the covenant (I.24). Priestly blessing (II.2-4); Levitical cursing of those of Belial’s lot (II.5-9; pretty bleak). Priests and Levites together curse the backslider. Responses for those who have crossed over ‘Amen, Amen’ (I.20; II.10, 18).

2.19-3.12                     Renewal Ceremony, Denunciations, Atonement

Annual ceremony (?); priests first, then Levites, then people (‘by thousands, hundreds, fifties and tens’; know your place! Brief description of community (II.24f). Outsiders unrighteous, outside of atonement, under judgement (III.1-6). Cleansing and atonement from Holy Spirit (III.6-f); need humbling re ‘all’ God’s statutes (III.8) and ‘not transgress a single one of all his commands’ (III.11)

3.13-4.26                     The Two Spirits

The Master should instruct the Sons of Light (III.13). Two spirits (of truth and of deceit); Prince of Lights and Angel of Darkness. Sons of Darkness, Sons of Light.

5.1-6.23                        Rules for Life in the Community

5.1-7a: General statement of purpose and way

NB. V.1: ‘This is the rule for the men of the Community’. Answerable to Sons of Zadok (priests who keep covenant)

5.7b-9: the way of the community must be followed

‘take upon his soul by a binding oath to return to the Torah of Moses, according to all which he has commanded’ (V.8)

5.10-20a: Members not to associate with other Israelites

God will judge them without any remnant (V.13); don’t discuss Torah with them; don’t accept hospitality (without paying)

5.20b-6.8a: rules for community life

annual investigations, careful ranking system; unity within the Community (VI.2f)

6.8b-13a: rules for session of members

priests first, then elders, then people; speak in turn, don’t interrupt

6.13b-23: stages of entry into community

Entry, instruction, one year of probation, then possessions and property incorporated; after second year then can drink with the Many.

6.24-7.25                     Rules for Punishment

Many causes of punishment of members by leadership. Exclusions and fines. Banishment for blasphemy (VII.1f), or slandering the Many (VII.16f), or backsliding into treachery against the Community (VII.23f).

8.1-10.8                        Rules for the Holy Congregation

8.1-10a: council: twelve (lay)men and three priests

Council of Community: plant, holy assembly, cornerstone, foundations etc. ‘chosen by divine pleasure to atone for the earth’ … ‘a house of perfection and truth in Israel to uphold the covenant of eternal statutes’.

8.10b-16a: candidates

Two years, separation to go into the widerness (Is 40.3); preparation = study of Torah (everything, VIII.15f)

8.16b-19.2: need restoration after deliberate sin

9.3-5a: within Israel to atone for guilt etc.

9.5b-11: separation, until coming of prophet and Messiahs

9.12-26: guidance for the leader

10.1-8:

10.9-11.22                 Hymn of Praise

 

 

Metso notes that the scribe used unwritten spaces and marginal marks for indicating sections. Unwritten spaces with introductory formulae occur at II.19; III.13; IV.2, 15; V.1; VI.8, 24; VIII.12, 20; IX.3, 12, 21; others occur at I.21; II.4, 11, 19; IV.6, 9; V.13, 25; VI.10; VIII.16. Marginal hooks appear beside some unwritten spaces (I.20; II.10, 18; III.12; IV.1, 8, 14; V.13, 25; VI.8.23; VIII.12, 19; IX.11, 22) or elsewhere to mark the end of a sentence or section (III.18; VIII.4, 10; IX.5, 19; XI.15). Large signs in palaeo-Hebrew letters mark important sections at V.1; VII.25 and IX.3.[7]

 

 

Some key themes:

 

Solar Calendar. The opening preamble refers to keeping all the commands of God ‘in their times’ so as not to be either early or late in relation to the appointed times (1.14f; cf. also III.10; IX.12, 14, 18).[8] In 1QS 10.1-5 a number of these appointed times are specified around a solar calendar (cf. morning and evening prayers in 4Q503; polemic against Jerusalem temple 1QpHab 10.5-11.8 [Jerusalem followed lunar calendar]; also CD 3.12-16).

Jubilees

Enoch

 

Is 40.3 quoted in 1QS 8.12-14

Messiah 1QS 9.11[9]

 

Some Commentaries:

P. Wernberg-Møller, The Manual of Discipline (STDJ 1; Leiden: Brill, 1957).

A.R.C. Leaney, The Rule of the Community and its Meaning: Introduction, Translation and Commentary (NTL; London: SCM, 1966).

J. Licht, The Rule Scroll – A Scroll from the Wilderness of Judaea – 1QS, 1Qsa, 1QSb: Text, Introduction and Commentary (Jerusalem, 1965).

S. Metso, The Textual Development of the Qumran Community Rule (STDJ XXI; Leiden: E.J. Brill, 1997).

Blockmuehl, Markus. "Redaction and Ideology in the Rule of the Community." RevQ 18 (1998): 541-60.

 

 

 

Peter M. Head (15.3.2002)


[1] L.H. Schiffman, The Eschatological Community of the Dead Sea Scrolls: A Study of the Rule of the Congregation (SBLMS 38; Atlanta: Scholars, 1989), 8.

[2] M. Burrows, J.C. Trever & W.H. Brownlee, The Dead Sea Srolls of Saint Mark’s Monastery (New Haven: Yale UP, 1951), vol. 2: Plates and Transcription of the Manual of Discipline. The portions of 1QSa and 1QSb were discovered later and first published in DJD 1 (1955).

[3] Alexander & Vermes also discuss the possibility that MS H may actually be two different scrolls, that one part of MS B may not belong to the same text as the other fragments, and that 11Q29 might represent another copy of 1QS VII, see DJD XXVI, p. 1, n1.

[4] Metso refers to radio-carbon tests which confirm this date (p. 14, n 3).

[5] This information is drawn from the Princeton edition, vol. 1, p. 57f. Full descriptions can be found in Metso and in DJD XXVI edited by P. Alexander and G. Vermes (see esp. Table 4, on pp. 18f for a full summary of the physical features of each MS; and Table 5, on pp. 20f for orthography and palaeography). There appears to be no disagreement at all regarding dates (suspicious?).

[6] From Murphy-O’Connor’s article in ABD I.1110f; cf. R.A.J. Gagnon, ‘How did the Rule of the Community obtain its Final Shape?: A Review of Scholarly Reseearch’ JSP 10(1992), 61-79 (cf. Bockmuehl, p. 402,  n 75 for details re Murphy O’Connor and Pouilly).

[7] Metso, p. 14f. Cf. also E. Tov, ‘Letters of the Cryptic A Script and Paleo-Hebrew Letters used as Scribal Marks in Some Qurmran Scrolls’ DSD 2(1995), 330-339.

[8] Metso notes that an earlier form of the Community Rule in 4QS MS E has a calendrical text (4Qotot) directly following IX.12-26a (e.g. p. 144).

[9] Cf. J.H. Charlesworth, ‘Challenging the Consensus Regarding Qumran Messianism (1QS, 4QS MSS)’ Qumran Messianism (ed. J.H> Charlesworth et al; Tübingen, 1998), 120-134.