By Angel, Joseph L.
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44 According to Sarianna Metso, 1QS is a late expanded and reworked recension of the Community Rule, while the shorter 4QSb and 4QSd represent an earlier version. 46 43 See 1QS 5:2, 9. Analogously, the Rule of the Congregation (1QSa) envisions Zadokite priests as rulers of the community in the end-time. See 1QSa 1:2, 24; 2:3. 44 G. Vermes, “Preliminary Remarks on Unpublished Fragments of the Community Rule from Qumran Cave 4,” JJS 42 (1991): 250-55; S. Metso, The Textual Development of the Qumran Community Rule (STDJ 21; Leiden: Brill, 1997), 78, 80.
58 However, scholars widely 54 Or a work like it, such as Robert Kugler’s hypothetical “Levi-apocryphon,” which, according to his proposal, served as a source for the common Levi material found in ALD and Jubilees. See idem, From Patriarch to Priest, 150-69. 55 For the relationship between 1 Enoch and the Enoch traditions in Jubilees, see VanderKam, Enoch and the Growth, 179-90. For a comparison of ALD and the Levi material in Jubilees, see Kugler’s comparative chart, From Patriarch to Priest, 147149.
50 See P. Alexander, “The Redaction-History,” 453. Metso’s suggestion is rejected by Alexander and Vermes, DJD XXVI, 15. For a recent argument that 4QSb and 4QSd “represent a late abbreviated and perhaps selective version of the Rule rather than an older and more original edition of it,” see Dimant, “The Composite Character,” 618-22 (quote appears on p. 619). 51 See, for example, A. Baumgarten, “The Zadokite Priests at Qumran: A Reconsideration,” DSD 4 (1997): 142-53. Cf. C. Hempel, “Interpretative Authority in the Community Rule Tradition,” DSD 10 (2003): 74-80.
Victory in defeat: The image of the priesthood in the Dead Sea Scrolls by Angel, Joseph L.
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