Le tiro los de las motos.

holy war (588). Futhermore, the nations are characterised here as "wicked" (l4.7b). In l4.4b-5a there is also an indication that

the time of deliverance is predestined by God (cf siç»ra pp 158f). The concept of God's covenant-faithfulness is also emphasised

(14.4b).

The concept of God’s covenant-faithfulness recurs at the beginning | of l4.8b-12a . Davies considers this passage to be a separate hymn of thanksgiving, and suggests that it has its setting not in victory after battle but in the continuing struggle of the faithful under the dominion of Belial (589)• This might certainly be inferred from the references to Belial's dominion and to his pernicious influence (l4.9-10). On the other hand, l4.11b-12a are entirely in keeping with a victorious battle ;

"All their mighty men shall have no one to save them, their swift ones shall have no place to which to flee, to their nobles Thou wilt render contempt, and all their creatures of vanity shall be as nothing",

For the idea that there will be no one to save them, we may compare 1 QM 1 .6a and Daniel 11.45 . Unsuccessful flight is a definite motif of the prophetic oracles (5 9 0)•

Davies considers l4.12b-15 to be a creation hymn unconnected

either with war or with thanksgiving (591). Some of the expressions, however, could be interpreted in terms of battle-praise — for instance, the references to God's "true deeds" and "mighty acts"

(l4,12b,13a), and the concept of predestined times and events (l3a)* More specifically, in I4.l4 the content and purpose of God's i

"glorious plan" (restored by Yadin after 4q m) and "secret wonders"

are concerned with raising "those who belong to the dust" and |g humbling "those who belong to the angels". Here we might have an

allusion to the conflict between the faithful (59%) and their enemies (the angels or spirits of Belial).

The remainder of Col. 14 (lines 16-end) does not appear to be a hymn of thanksgiving. Taken along with the beginning of Col. 15 , however, 14.16-end might be considered as an introduction to the narrative of the eschatological battle which begins at 15.4.

In form said content, 14.16 - 15.3 present a pre-battle appeal to the Lord of war — for the opening phrases, compare 12.9b ( 19.2b).

Especially important is the reappearance of the concept that the enemy (the "wicked") will be destroyed without remnant, none of

179 them will escape (l4.16b; for the OT references see note (588)). In 15.1-3 the war motifs are again in evidence. The battle is predestined by God (1 5.I), "all nations of wickedness" are to be annihilated (2a), the enemies are "gathered for a day of vengeance* and, significantly, the instrument of their destruction will be the sword of God (2b-3).

A significant notice of thanksgiving occurs in 18.5-6 , according to which at sunset on the day of battle the chief priest, priests, Levites, commanders and men, “bless the God of Israel** at the place of battle. Davies suggests that the thanksgiving which follows might be the “hymn of return" referred to in 14.2 (593). It must be noted, however, that the “hymn of return** is sung at the position of the

(forward) camp and, therefore, at a place distinct from the battle- line or battlefield. Comparison might rather be made with the great hymn of thanksgiving in l4.4b-8 for which, according to 14.3 , the army return to the place of the battle-lines. Furthermore, the formal introductory rubrics are almost identical (thus, l4.3b-4a ; “In that place they shall bless all together the God of Israel and exalt His name in joyful unison, and shall solemnly declare....*; 1 8.6a ; shall stand up and at that place bless the God of Israel, and shall solemnly declare....*; we may compare the similar introduction to the blessing-and-curse ritual, 13.1b-2a). A degree of similarity is also apparent in the opening phraseology of the actual hymns (note especially the covenant motif) (l4.4b-5a : I8.6b-8a; cf 13.2b,7-8). In one detail, namely, the time factor, Col. 1 8 corresponds to the immediately post-battle “hymn of return*

(l8.5a : l4.2a); the thanksgiving of l4.4b-8 takes place on the morning after battle (l4.2b).

Examination of the hymn I8.6b-13 shows that only part of it is applicable to post-battle thanksgiving (lines 6-9). From the last two words of line 9 onwards a different situation is envisaged. It becomes apparent that the enemy is not yet annihilated and that the stage of battle which has been reached is that of the final pursuit (thus specifically,.18.11b). Lines 9o%3id-13 , therefore, present essentially a battle prayer which comprises in the main, an appeal for divine intervention (l 8.9®nd-11 a) and the assurance that the battle is in God’s hand (l8.12b). The emphasis on the hand of God (cf also line 10) recalls the beginning of the column where, with reference to the seventh phase of the battle, divine action is to be decisive (18.1,3a; note also in line 2 the reference to

pursuit).

Reference has been made above (p 1?6) to 1 9.9-end, the last lines of which Yadin restores after 14.3-4 (Yadin, Comm, ad 19.12b,13). Yadin also suggests (Comra. ad I9.I3) that the remainder of the

War Scroll may have described the final return to Jerusalem and the thanksgiving ceremonies there. Further to our comments on

2 Chronicles 20,26 (supra pp 176f), it may be noted that the same chapter ( w 27-28) indicates the return of the army to Jerusalem

“with rejoicing", and reports the celebration of victory in the City.

... ■ ”1 S ' ! "'"‘"i

Additional Note G

Outline of 1 QM priestly functions, liturgical & hortatory material Col. 5»15 (restored after 15.4) priests and levites are

present with warriors drawn up in close formation before regrouping for battle.

7.8-12a when troops are deployed for battle seven Aaronite priests, ceremonially clad in battle vestments, take up position between the lines; six are trumpeters, the other, the key spokesman, walks along the lines to encourage the men. (594) 7*12b-l4a seven levites carrying rams’ horns accompany the

priests; three levitical officers precede the priests and levites.

7.14 ~ 9*7 details of trumpet signals given by the priests to arrange the fighting units and direct the battle. 10.2b-6a reproduction of speech-pattem (priest & officers)

of Deuteronomy 20.

10.6b-8a quotation of Numbers 10.9 (with variants). 10.8b - 1 2 . 1 7 composite hymnic-prayer material.

1 3,1-2a introductory formula for blessing-and-curse ritual; participants are: (chief priest), priests, levites, elders of the Serekh.

1 3«2b- 3 blessing text.

1 3.4 - 6 curse text,

1 3 .7-oRd 4- l4.1 composite hymnic material.

l4.2a after withdrawing from the battle area to the (forward) camp, the warriors sing the “hymn of return" (no text).

l4.2b-4a the next morning they wash themselves and their clothes, return to the place of battle and sing

(in unison) the hymn of thanksgiving; (note, no reference to priests in Col.14).

l4.4b-8a text of thanksgiving hymn. l4.8b-15 ' additional hymnic material.

15*4-5 in the presence of the priests, levites and warriors, the chief priest stands and reads

“the prayer for the appointed time of battle" (•f reference to a war manual) and the thanks­ giving; (no text),

182

r»

(Additional Note G) |

I