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1QS

Community Rule

About this book

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1 his soul has loathed the disciplines of knowledge, the judgments of righteousness. He has not held firm in turning his life around, and he shall not be counted with the upright. 2 His knowledge and his strength and his wealth shall not come into the council of the community, for he plows in the mud of wickedness, and there are stains 3 on his repentance. He will not be made righteous while he follows the stubbornness of his heart, and he looks on darkness as the ways of light. In the spring of the perfect 4 he shall not be counted. He will not be made innocent by atonements, or purified by waters of cleansing, or sanctified by seas 5 and rivers, or purified by any water of washing. Impure, impure he will be, all the days that he rejects the judgments of 6 God, so as not to be disciplined in the community of his counsel. For it is by the spirit of the true counsel of God that the ways of a man are atoned for, all⁠ 7 his iniquities, so that he may look on the light of life. And by the spirit of holiness, which joins him to his truth, he is purified from all⁠ 8 his iniquities, and by the spirit of uprightness and humility his sin is atoned for. And by the humbling of his soul to all the statutes of God his flesh is purified,⁠ 9 to be sprinkled with waters of cleansing and sanctified with waters of purification. Let him then set his steps to walk perfectly 10 in all the ways of God, as he commanded for the appointed times of his testimonies, and not turn aside to the right or to the left, and not 11 step over any one of all his words. Then he will be accepted through pleasing atonements before God, and it will be for him a covenant of 12 the eternal community. 13 For the instructor, to give insight and to teach all the sons of light about the generations of all the sons of man,⁠ 14 as to all the kinds of their spirits, with their signs, as to their works in their generations, and as to the visitation of their afflictions together with 15 their ages of peace. From the God of knowledge comes all that is and all that will be. Before they existed he set in place their whole design, 16 and when they come to exist at their appointed times, they fulfill their task according to his glorious design, and nothing can be changed. In his hand 17 are the judgments of all things, and he sustains them in all their needs. He created humankind to rule 18 the world, and he set for it two spirits in which to walk until the appointed time of his visitation. They are the spirits of 19 truth and of iniquity. In a spring of light are the generations of truth, and from a fountain of darkness are the generations of iniquity. 20 In the hand of the Prince of Lights is the rule over all the sons of righteousness; they walk in the ways of light.⁠ And in the hand of the Angel of 21 Darkness is all the rule over the sons of iniquity, and they walk in the ways of darkness. And by the Angel of Darkness comes the straying of 22 all the sons of righteousness, and all their sins and their iniquities and their guilt and the transgressions of their works are under his dominion, 23 according to the mysteries of God, until his end. And all their afflictions and their times of distress are under the dominion of his hostility, 24 and all the spirits of his lot try to make the sons of light stumble. But the God of Israel and his angel of truth help all 25 the sons of light. He created the spirits of light and of darkness, and on them he founded every work, 26 [and on their counsels] every service, and on their ways [every] visitation. The one God loves for all

Texts in conversation

Compare 1QS 3:20 and Didache 1:1

Dead Sea Scrolls, Sectarian and Community Texts · Early Christian

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Summary

In the Community Rule from the Dead Sea Scrolls, every person belongs to one of two spirits and walks in the ways of light or of darkness. The Didache, an early church manual, begins instead with two ways of life and death for its readers to choose.

Passages

1QS 3:20

Dead Sea Scrolls, Sectarian and Community Texts · Community Rule
18 the world, and he set for it two spirits in which to walk until the appointed time of his visitation. They are the spirits of 19 truth and of iniquity. In a spring of light are the generations of truth, and from a fountain of darkness are the generations of iniquity. 20 In the hand of the Prince of Lights is the rule over all the sons of righteousness; they walk in the ways of light. And in the hand of the Angel of 21 Darkness is all the rule over the sons of iniquity, and they walk in the ways of darkness. And by the Angel of Darkness comes the straying of
160–100 BCE (scholarly estimate) Read in 1QS

Didache 1:1

Early Christian
1 There are two Ways: one of Life and one of Death, and there is a significant difference between the two Ways. 2 The way of life is as follows: First, you should love the God who created you; secondly, love your neighbor as yourself. Treat others as you would want to be treated. 3 Now, the teaching behind these words is this: Bless those who curse you, pray for your enemies, and fast for those who persecute you. What credit is it to you if you love only those who love you back? Don't even the non-believers do the same? Instead, love those who hate you, and you will have no enemies.
90–120 CE (scholarly estimate) Read in the Didache

References

“... In the sect's belief, men are forced to go one way or the other and are denied the freedom of choice between the opposite ways: In the hand of the Prince of Lights (is) the dominion of all the Sons of Righteousness; in the ways of light they walk. But in the hand of the Angel of Darkness (is) the dominion of the Sons of Deceit; and in the ways of darkness they walk (1QS 3:20-21). The Essene concept of two spirits is closely connected with this notion of predetermination. There is no doubt that in the above quotation the Prince of Lights is synonymous with the Spirit of Truth and the Angel of Darkness is equivalent to the Spirit of Deceit. The function of the two spirits is to control all people for good and evil and men are assigned to one or the other spirit as a result of the will of God. In 1QS 3:13-4:26 it is not the Two Ways that are decisive but the two spirits. [...] How is this situation to be explained? The presence of the ways and spirits side by side tends to support the suspicion that in Qumran the Two Ways are substituted by the two spirits as a consequence of predestinarian thought. This suggestion is corroborated by other sources. Dualistic beliefs in terms of predetermination are found in various Jewish writings which, although not sectarian in character, probably belonged to the wider Essene movement such as Jub 10:1.9.11; 15:31b-32a; Sir 42:24-25; T. Asher 1:8-9; 3:3; 6:2, and 6:4-6. It was observed in the previous section, however, that almost all Two Ways metaphors (dualistic or otherwise) of the period presuppose man's free decision between the two alternative paths of conduct. It is not by the Two Spirits that each man is led astray or aright but by his own free will. In the dualistic form of the Two Ways – underlying the Didache, Doctrina and Barnabas – this same idea is echoed. The Two Ways are, really two paths open to man. One may thus argue with some assurance that in Qumran the emphasis might have been deliberately shifted from freedom of choice and moral responsibility, represented by the option on the part of man between the Two Ways, to man's incorporation into two cosmic and ethical domains ruled by the two spirits. ...”
Huub van de Sandt and David Flusser, The Didache: Its Jewish Sources and Its Place in Early Judaism and Christianity, Compendia Rerum Iudaicarum ad Novum Testamentum, Section 3: Jewish Traditions in Early Christian Literature 5 (Assen: Royal Van Gorcum, 2002), 150–151.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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1QS 3:20 and Didache 1:1

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