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By Eibert J.C. Tigchelaar, Editor

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R. C. Leaney, The Rule of Qumran and Its Meaning: Introduction, Translation, Commentary (NTL; Philadelphia: Westminster, 1966), 167. Regarding the terminology, “citation/quotation,” “allusion,” and “echo,” R. B. ” See pp. 29–32 for seven criteria for determining the presence of an echo. 7 Metso, “Biblical Quotations in the Community Rule,” 87. A. J. ”8 While the word-play involving ‫חשב‬ is undeniable, the claim that Isa 2:22, as well as the other scriptural citations, appear to be employed arbitrarily is questionable.

33 Moreover, those who have not sought YHWH in Zeph 1:6 are idolatrous priests (cf. Zeph 1:4–5); this coheres quite well with use of this text in relation to ‫“( אנשי העול ההולכים בדרך הרשעה‬people of iniquity who walk in the way of wickedness”) in 1QS 5:10b–11a and further suggests that the opponents of the S community are a rival priestly group. The citation of Zeph 1:6 in 1QS 5:11b is anticipated in two ways. First, the term ‫“( דרש‬to inquire”) appears in 1QS 5:9b and is without parallel in 4QSb.

Moreover, 1QS 5 and Zeph 2, as we shall shortly see, have a thematic similarity that is lacking in Ps 45. A. J. 37 As noted previously (cf. ” This word-play is beyond dispute; what is questionable, however, is that this citation of Isa 2:22 represents an unintelligible use of the precursor text. Like Lev 22:16, Isa 2:22 concludes the passage of which it is a part, whether it begins in v. 5 or v. 38 This passage is an indictment of the house of Jacob for its idolatrous worship and acquisition of wealth (vv.

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