A Study of the Identification of Self and of Other in the Rule of the Community (1QS) and in the War Scroll(1QM).

By Vincent Liu

Religious Studies 225

<0.1> Since the discovery of the Dead Sea Scrolls questions have been raised concerning who wrote, transcribed, read, and followed the guidelines laid out in them. Several possibilities have been raised, including connections to the Qumran site, the Essenes, the Sadducees, and the early Christians. Many of these connections have been suggested based on textual studies of the manuscripts, with emphasis placed on patterns, themes, and diction. For example, the following study and comparison of the Rule of the Community and the War Scroll may shed light on how the groups associated with these documents viewed themselves and also how they viewed others around them.

<0.2>There are several similar ideas and phrases found in both the Rule of the Community and in the War Scroll. The conection, if any, between the Rule of the Community and the War Scroll can be uncovered by a study of these ideas and phrases.

<0.3> All of the texts used in this paper are taken from the translation of the Dead Sea Scrolls of Florentino Garcia Martinez. The column references are indicated as follows: (1.1,2) is a reference to the document being spoken of, column one, lines one and two. Any marks in [] have been added by me to fit quotes grammatically into the paper.


<1.0>Self Identification in The Rule of the Community (1QS)

The question that is addressed in the following sections is how the group in the manuscript identifies itself. Phrases and ideas listed below include: the community, the covenant, the sons of light, and a holy dwelling place.

<1.1>The Community

This term appears frequently throughout the document and is a designated term for the group to which this document is written. Although "community" is not necessarily a highly exclusive, or restrictive, term, its use implies that the document is addressed to a specific, easily defined group of people who share the rules that are outlined in this document. "Community" is commonly used in coordination or relation with God. It appears as "Community of God" (1.12), "God's Community" (2.22), "Community of truth" (2.24,25), "Community of his [God's] counsel" (3.6), "Community who...keep themselves steadfast in all he prescribes in compliance with his [God's] will" (5.1,2), as well as in numerous other places. This group of people see themselves as God's people, a group who follow His precepts and laws closely.

<1.2>The Covenant

Those who follow God's laws closely are also those who have established a covenant with Him. This is another term that relates closely to the group addressed by the document. A covenant is established between God and the members of the community in order to "carry out all that he [God] commands and in order not to stray from following him" (1.16,17), and to "revert to truth" (6.15). Those who have a covenant with God should "establish in his heart respect for the precepts of God" (4.2), which are outlines in the sections following this statement, in column 4, lines 3 to 6. The people of this community have established a covenant with God and have become His people. In addition, the members of the community are "those selected by God for an everlasting covenant" (4.22), "those whom God has selected" (11.7); they have been chosen by God to become His people.

<1.3> The Sons of Light

Another term used to define the members of the community is "the sons of light" (1.9), those who have a "lot in God's plan" (1.10). The document states that God created man to rule the world and placed two opposing spirits in him; the spirits of "truth and deceit" (3.19). Those in the community are in the light, and are led by the Prince of Lights (3.20), follow the spirit of truth, and are called the "sons of truth" (4.6), the "sons of justice" (3.20), and the "sons of the heavens" (1.18).

<1.4> A Holy Dwelling Place

Another group of phrases that is common, especially in column 8, in defining the community, are "the house of truth in Israel" (5.6), "an everlasting plantation" (8.5; 11.8), a "holy house" for Israel (8.5) or for Aaron (9.6), a "holy of holies" for Aaron (8.5,6; 9:6), a "most holy dwelling for Aaron" (8.8), a "house of perfection and truth in Israel" (8.9), and a "building of holiness" (11.8). In Jewish history the Holy of Holies, or Most Holy Place, held the Ark of the Covenant, which was the meeting place of God with His people. Only the high priest was allowed inside the Holy of Holies, and then only on special or ceremonial occasions, usually once a year. The community saw itself serving a similar function to the Holy of Holies, a segregated place where God could reveal Himself and meet with His people.


<2.0> Direct Identification of Other in the Rule of the Community (1QS)

The outsiders mentioned in the Rule of the Community are identified both directly and indirectly. The following sections relate specific names or phrases given to the outsiders.

<2.1> The Sons of Darkness.

In opposition to the members of the community, the sons of light, are the "sons of darkness: (1.10). They are also referred to as the "sons of deceit" (3.21) and are led by the "Angel of Darkness" (3.21). The traits of the spirit of deceit are listed in column 4, from line 9 to line 11.

<2.2> Belial

Belial, most likely the Angel of Darkness, appears in several places in this document as one who causes members of the community to "stray from following him [God]...[by] fear, dread or grief" (1.17) that occurs during his dominion. In contrast to the community of God, there are also "men of the lot of Belial" (2.5), another name for the sons of darkness.


<3.0> Indirect Identification of Other in the Rule of the Community (1QS)

The following sections are directed towards the attitudes that those inside the community have towards those outside. The information uncovered here gives us a better understanding of who these outsiders might have been.

<3.1> Hatred/Opposition

Much of the diction used in the document when referring to those outside the community is harsh, brutal, and vicious; it includes words like "hate" (1.3), "detest" (1.10), "curse" (2.4), and "mercilessly" (2.14). It is obvious that there is a diametrical opposition between the members of the community and those who are not part of this community. According to the document, it is God who ordained this severe disparity. It is God who "created man to rule the world and placed within him two spirits...of truth and of deceit" (3.17,18). In addition, "God has sorted them into equal parts until the last day and has put an everlasting loathing between their divisions" (4.16,17). If the members of the community believe that God has created two unreconciable groups of people and that they, the community, are God's chosen people, then their attitude towards those outside of the community is necessarily harsh and brutal.

This lends itself to the belligerent attitude that is used in much of the document. "There exists a violent conflict...since they do not walk together" (4.17,18). In addition they ask that "God hand [them] over to dread/into the hands of all those carrying out acts of vengeance" (2,5.6). The God-ordained uncrossable chasm between these two groups leads to a merciless battle waged by the sons of light. They say, "may God not be merciful when you entreat Him" (2.8), continuing to assert that there is no hope for those who have been chosen to have the spirit of deceit. The members of the community also ask for a "glut of punishments at the hands of all the angels of destruction, for eternal damnation for the scorching wrath of the God of revenge for permanent error and shame without end with the humiliation of destruction by the fire of the dark regions" (4.11-13) for those who walk in the spirit of deceit. They are also to be "accursed for their wicked, blameworthy deeds" (2.5), and "sentenced to the gloom of everlasting fire" (2.7,8), as well as administered "punishments for everlasting annihilation without there being any remnant" (5.12,13). Finally, those outside the community should spend all their ages "in bitter weeping and harsh evils in the abysses of darkness until their destruction, without there being a remnant or a survivor among them" (4.13-14).

<3.2> Distance/Separation/Segragation

Although up to this point, all the outsiders have been presented as in constant warfare with those of the community, there is other evidence suggesting that there is not an uncrossable rift between the two groups, but rather a chosen distance or segregation. One of the purposes of the community is to help in keeping "oneself at a distance from all evil" (1.4), implying that there can be contact between good and evil but the community is an aid in preventing this contact. "They should keep apart from men of sin in order to constitute a community" (5.1-2). Not only should the members of the community keep themselves separate from men of sin but they should also keep their possessions segregated. The document says, concerning those who are not part of the covenant, that "all his deeds are uncleaness before him and there is uncleaness in all his possessions" (5.19,20). "Their [members of the community] goods must not be confused with the goods of the men of deceit who have not cleansed their path" (9.8,9) instead "in the matter of...goods, their [the sons of Aaron] word will settle the lot of...the goods of the men of holiness: (9.7,8). Those who have established a covenant with God are told to give their possessions over to the community.

An interesting situation is present in column 5, starting in line 13. The document says, "He should not go into the waters to share in the pure food of the men of holiness," and that "no-one should associate with him in his work or in his possessions (5.14)...and no-one should eat of any of his possessions, or drink or accept anything from his hands" (5.16). It is evident from the language of this passage that this man, whom the members of the community should keep at a "distance" (5.15), "shun" (5.17), and be "segregated" (5.18) from is not a son of light. However, the passage does not give clear evidence about who this man is. The section is preceded by a blank, probably implying a subject change between the two sections.

From other language used throughout this document it might be fair to say that the community would be belligerent towards this man, since he is not a son of light, and act viciously towards him. Oddly enough, though, the passage points out that this man lives among the men of the community, since the community is told to stay away from his food and is told to remain at a distance from him in every task. Since this man is neither a member of the community, nor is he one of the eternally damned sons of darkness, it is obvious that there is a third category of people mentioned in this document.

<3.3> Entering the Covenant of the Community

The Rule of the Community gives several guidelines concerning the admission of new members into the covenant and the community, implying that a group of the outsiders have opportunities to become insiders. All those who enter the covenant should confess saying, "we have acted sinfully,/we have transgressed,/we have sinned, we have acted irreverently" (1.24,25). They enter the covenant by being cleansed "by the acts of atonement...purified by the cleansing water...purified by all the water of the ablutions" (3.4,5). At some point those who have established a covenant with God were walking in the way of sin, until God purified "for himself the configuration of man, ripping out all spirit of injustice from the innermost part of his flesh, and cleansing him with the spirit of holiness from every irreverent deed" (4.20,21).

Another question is raised concerning the choices and preordained plan of God and the actions of the people. The document states that the people of the community, those who have undergone the procedures listed above, "are those selected by God for an everlasting covenant" (4.22). However, in column 2, line 12 and following, a situation is presented in which one who has entered the covenant continues to walk in the stubborness of his heart, and "leav[es] his guilty obstacle in front of himself to fall over it" (2.12). Then those in the community pronounce curses on this man and ask for "God's anger and the wrath of his verdicts [to] consume him for everlasting destruction: (2.15), for God to "segregate him for evil" (2.16), and for God to "assign his lot with the cursed ones for ever" (2.17).


<4.1> Defining the groups spoken of in the Rule of the Community.

There are several distinct groups referred to in this spoken of in the Rule of the Community. The most obvious group are those who have established a covenant with God and have entered the community. They are the sons of light, God's people, Jews who "swear with a binding oath to revert to the Law of Moses with all that it decrees: (5.8), and have been called to "become attached to all good works; to bring about truth, just and uprightness on earth: (1.5,6).

<4.2> Sons of Darkness

A second group that is mentioned are the sons of darkness; "men of the lot of Belial: (2.5), and are led by the "spirit of deceit" (4.9). The men of this group are in violent opposition to those mentioned above and are "at the hands of all the angels of destruction for eternal damnation" (4.12). There is a tremendous gulf between these men and those of the community, and each group has been sorted by God until the last day. There is no evidence in the text to show if these men of darkness are Jews or Gentiles.

<4.3> "The Confused"

The other group of outsiders mentioned in the document are those who are walking in the spirit of deceit and confusion, but have the chance of becoming a part of the community. They are not separated by the uncrossable rift from the sons of light, as the sons of darkness are, and through confession of sin, they can be included in the community. These men are obviously Jews because the procedure for entrance into the community calls for them to revert to the Law of Moses, something that applies only to those of Jewish descent.


<5.0> Self Identification in the War Scroll (1QM)

The following sections are a consideration of the self identification of the group in the War Scroll.

<5.1> The Sons of Light

This term appears as self-identification all over the manuscript. They believe that God has "created us [the sons of light] for you [God], eternal people./ and you have made us fall into the lot of light" (13.9). A similar idea was presented in the Rule of the Community, in which God chose those who would become his people. The sons of light are also God's warriors with much of the document's subject surrounding the weapons, tactics, and procedures of the final war between the sons of light with the sons of darkness. The "Prince of Light" (8.10) is seen as a leader or assister of the sons of light as he is in the Rule of the Community.

<5.2> The Covenant

The sons of light are people with whom God has established a covenant. In the War Scroll, the focus of the covenant terminology is more on God's protection and mercy, rather than on the need of the people to follow God's commands, seen in the Rule of the Community. The sons of light praise God as one who "keeps mercy for his covenant/and pledges of deliverance" (14.4,5), is a "God or mercies, guardian of the covenant" (14.8), and has "protected the soul of [His] redeemed ones" (14.8) from the enmity of Belial.


<6.0> Direct Identification of Others in the War Scroll

<6.1> Belial

The term "army of Belial" appears several times throughout the document including (1.1), where they are also referred to as the sons of darkness, (1.13), (15.2,3), and also as the whole horde of Belial" (18.3). The enemies of the sons of light, are also referred to as the men of the "lot of Belial" (1.5; 1.16; 4.2; 13.2).

<6.2> Kittim

This is a common name for the object of the sons of lights' warfare. It is mentioned several times near 'Ashur', including: "the Kittim of Ashur" (1.2), "Ashur shall fall...the rule of the Kittim will come to an end: (1.6), and "the power of your hand against the Kittim...'Ashur will fall'" (11.11). It is unclear what the relationship between these two terms is, but they seem to bear directly on each other. Kittim also is the generic name of the enemy that the army of God arranges itself against in the battle plan laid out beginning in column 15 and continuing through the end of the manuscript.

<6.3> Various Gentiles

It is obvious that the enemies of the sons of light are Gentile nations and peoples. Several kingdoms or groups of people are mentioned throughout the manuscript including: Edom, Moab, Ammon (1.1), Philistia (1.2), Japhet (1.6), Aram-Naharaim, Lud (2.10), Aram, Uz, Hul, Togal, Mesha, Arpachsad (2.11), Assyria, Persia (2.12), Elam, Ishmael, Ketura, Ham (2.13), the sons of Seth (11.6), and Egypt (14.1).


<7.1> Attitudes towards the outsiders in the War Scroll

In the Rule of the Community, there were several different stances taken on outsiders, depending on who they were. In the War Scroll, there are only two groups, those self-identified as the sons of light, and the others known as the sons of darkness or the army of Belial. There is not question that the only attitude the group has against the outsiders is total enmity and hatred. "There will be no escape for the sons of darkness: (1.6,7), the document reads. There will be "savage destruction" (1.9), and the sons of light will wage a "war of extermination against the sons of darkness" (1.10). Their God "destroy[s] wickedness" and "demolish[es] darkness" (13.15), until "all the wicked nations shall be destroyed" (14.7).


<8.0> A Direct Comparison of Ideas and Themes between the Rule of the Community (1QS) and the War Scroll (1QM).

<8.1>Chosenness

In both documents at some point, the attitudes towards outsiders is harsh and belligerent. Both groups see themselves as God's chosen people, who are ordained and elected to be sons of light, and see outsiders as those who are influenced directly by Belial. There is an unreconciable difference between these two groups, that leads to warfard, and ultimately to the elimination and punishment of the sons of darkness. That both documents contain many of these similar ideas shows that these thoughts must have pervaded the community.

<8.2> The Opposition--War Scroll

The War Scroll only focuses on one relationship between the group and outsiders; hatred and opposition. Since this situation cannot realistically exist in any society, the group to which the War Scroll was written must have been extremely apocalyptic and future oriented. This is not a document that can be practically followed, especially since many of the numbers of troops and battalions listed in the document could not have existed in any of the communitites that have been suggested as the possible Dead Sea Scrolls community.

<8.3>The Opposition--Community Rule

On the other hand, the Rule of the Community deals with several different possibilities. It makes provisions for those who want to enter the community, and revert to the Law of Moses. It is a practical document that lists procedures to be followed as well as punishments for deeds that could take place in an everyday setting. Although at points it also maintains the attitude of hartred and opposition that exists in the War Scroll, its focus is not on those peple but rather on those who are in and around the community.

<8.4>Comparative Analysis

It is possible that these two documents were studied, read, and transcribed by members of the same community. If the War Scroll is seen as a prophetic document, it can be seen as an extension of the attitudes of hatred found in the Rule of the Community. The Rule would then be a document dealing with the everyday happenings in the community. The identification of self and of other is compatible in the Rule of the Community and the War Scroll.


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Posted to RelSt 225 Website on April 19, 2000 by Sigrid Peterson.