`tsh: "Counsel" or "Council" at Qumran?

"unity" or "oneness"-and seldom connotive of a body in the sense of a community 1). That it is sometimes a very objective designation at Qumran, however, implying the "community" seems to be well attested. Nevertheless, it is also used in the non-corporal and simple-modifier sense in the sectarian scrolls. In 1QS vi 3, for example, it is used with the reflexive form of the verb yS'. The construction here clearly means what we are finding to be the most consistent understanding of this whole idea: "take counsel together". The grammatical construction of the term 'rni" nPs, however, necessitates its being understood substantively. Nevertheless, this does not necessarily default the basic sense of "together", especially in combination with the term which implied functional activity of a reciprocal nature. Thus, "counsel of the community"-even as a term bearing specific and defined connotations to the point of approaching a stock item of the sectarian vocabulary-may very well have called to mind the principal understanding of "deliberation together". It was known within the community as a function that struck at the core of their purpose for existence. In a specialized continuation of the tradition of sage-elders of old, and unintentionally in analogy to rabbinical intra-deliberation in Pharisaic Judaism, the "counsel of the community" became a systematic and definable function, subject to the regulations found in the Manual of Discipline 2). Therefore, once again, it may be maintained that the focus is more on the activity of the reciprocal consultation than on the body politic. The texts bear this out well. The regulations for being allowed participation in rn;M nS and the reasons for debarring therefrom as outlined in the Manual of Discipline fit at least as well the idea that it was an ordered function as that it was a closed circle. They further demonstrate that it was an activity in which all sectarians in full standing were supposed to assume a role 3). One of the most severe penalties that could befall a member within the sect was to be cut off from this "counsel" of his fellows, because that meant being left out of the principal life-activity around which the whole sect was or1) Cf. BROWN, DRIVER, BRIGGS, op. cit., pp. 402f.; JASTROW, op. cit., pp. 572f. 2) See the section in the hymnic portion of the scroll (x 24ff.) in which the term appears again with abnormal frequency. Note especially ix 8, 18, 22. This is poetic, and displays a metaphoric bent even beyond that which is normal in Qumran. Our decision to stay with the "counsel" rendering fits well in this passage also. 3) On the functional aspect of the counsel, see v 7; vi 10, 12f., 14, 16, 22f.; vii 22; viii 5, 11, 18f. 72 This content downloaded from 207.46.13.142 on Sat, 28 May 2016 04:35:50 UTC All use subject to http://about.jstor.org/terms 7' 7: "COUNSEL" OR "COUNCIL" AT QUMRAN ? ganized 1). It was integrally related to their study, instruction and judgement-rendering 2) They did it together3), and according to prescribed regulations regarding minimum participation, authority and procedure 4). This multiple deliberation may be reflected in the term "counsel of the many" as well 5). It was apparently deemed proper within such a consultation to ask for the counsel of others in matters upon which a memger rendered his own counsel 6). Other Qumran writings are not so liberal in the use of the term as 1QS, but our analysis of meaning in relation to it is borne out in the other texts as well. 1QS a mentions three occasions for the gathering of all the assembly: for judgement, for declaration of war, or for "counsel together" 7). It further speaks of those "renowned for counsel together" 8), indicating that some were recognized for superior proficiency in this important activity 9). It is worth noting that there is no reference to "counsel of the elders" or "counsel of the sages" in Qumran literature. These may well have been terms with a special connotation in normative Judaism which was distasteful to the sectarians. Throughout Dead Sea Scroll usage n3s often refers to divine counsel or "in God's counsel" 10) following the established Old Testament usage 11). Connected with the idea of divine counsel is the frequently appearing term "holy counsel" 12) and also "His righteous 1) Cf. iii 2, 6; vi 2, 22, 24; viii 18f., 23, 24, 25; ix 2, 9. 2) Cf. iii 1, 5; vi 6f., 9, 15, 20f.; viii 6, 19, 21, 24, 25; ix 17. 3) vi 1; viii 11 4) vi 3ff. 5) vi 16; ix 2; probably viii 26. The problem of identification of 1ItslH1 is still an important one. Once again, this may not be as definitively organized as many commentators would claim. Cf. T. H. GASTER, The Dead Sea Scriptures, p. 110, n. 58. SUTCLIFFE, loc. cit., and Ralph MARCUS, JBL 75 (1956), 298-302, identify it with n'fIH. 6) vi 4, 9, 12; but cf. viii 25. 7) Trn nsyS, i 25f. See also the list of characteristics of those who are to be summoned for counsel together, i 27. 8) ii 2, 11. 7n"rr nV. 9) For other instances of T1PH I nS cf. 1QSb iv 26; lQpHab xii 4; lQpMic; note the different but perhaps related term in CD xii 8. 10) Kx nsI3; see this form and variations in 1QS i 8, 10; iii 6; xi 18; 1QSa i 3; 1QSb iv 24; 1QH iv 13; vi 10, 11, 13; 4QpNah 5; 4QpPs37b 4. 1) Cf. Ps. xxxiii 11; Prov. xix 21; Isa. xix 17; Jer. xlix 20; 1 45; Ezra x 3. The concept is found in its Greek equivalents in the NT in Lk. vii 31; Acts ii 23; iv 28; v 38; xiii 36; xx 27; Eph. i 11; Heb. vi 17. 12) tl7'qp nft; see 1QS ii 25; viii 21; 1QSa ii 9; 1QH vii 10; 1QM iii 4; CD xx 24. 73 This content downloaded from 207.46.13.142 on Sat, 28 May 2016 04:35:50 UTC All use subject to http://about.jstor.org/terms WORRELL, "COUNSEL" OR "COUNCIL ? counsel" 1) and "eternal counsel" 2). I suggest that the certainty felt by the Qumran covenanters as to their right understanding of the will of God led them to assert that their deliberation according to established procedures of consultation together was assured divine approval, and therefore was practically the equivalent of the counsel of God himself 3). Having considered all these factors, we are left with the conclusion that "counsel" of Qumran was a basic function of the community. Its essential semantic valence was reciprocal consultation in a prescribed setting, rather than an organic body. It was shaped in the tradition of the circle of elders and sages, thus explaining the terminological choice. But, as with everything at Qumran, it had undergone an intense particularization within the sectarian consciousness to the point of approaching an institution. Certain regulations were imposed, and participation was demanded. Counsel at Qumran displays the particularistic deviation that makes the sectarian monk such a different individual from the common sage, and likewise sets him apart from his rabbinical counterpart in normative Judaism. 1) 1'7I2 nrYS. 1QS i 13. 2) 1-7Z~y nS2, 1QS ii 23. Cf. also l2y 1U' in a totally disrupted context in 1QH i 5. 3) E. g., CD xx 24. Cf. LEANEY, op. cit., pp. 120, 35, 139. He calls attention as well to Acts i 24-26 where the counsel of the disciples under such conviction of divine surety is equated with God's will. Likewise, such deliberation in Acts xv 28 "may reflect the practice of regarding corporate decision after prayer as that of the Holy Spirit (the counsellor) as well as that of the church (the council);" p. 120. Other significant connections range from "the counsel of the Torah" (1QS ix 9, 17) to the "counsel of all flesh" (1QSb iii 28). Interestingly, the term is connected with principles or principalities of evil, usually in contrast with those of good. However it is never used in this connection in the Manual of Discipline. In contexts in which it refers directly to the forces of evil or to the opponents of the sect (lQpHab iii 5; iv 11; 1QM xiii 11; 4QpNah iii 5-8) it seems to connote "plan" or "plot" rather than the more usual "deliberation". In 1QH iv 13 ;723 of God is contrasted with the "plan" of Belial. The verbal form of the root is used also, albeit infrequently, of evil advice against God (1QH vi 21; CD iii 5f.). 74 This content downloaded from 207.46.13.142 on Sat, 28 May 2016 04:35:50 UTC All use subject to http://about.jstor.org/terms