I agree with Ian and Greg that there is no real basis for interpreting
1QSb as addressed to the high priest. On Greg's comments on 1QSa, I think
there's a pretty good case to be made that both priestly and lay messiahs are
referred to, as conventionally interpreted. Most superficially, other Serekh
texts distinguish the Messiahs of Aaron and Israel. But also, the (priestly)
Messiah seems particularly associated with the "[sons] of Aaron, the priests"
at 1QSa ii 11-13, while the "[Me]ssiah of Israel" is especially associated
with the "chiefs [of the clans of Israel]... in their camps and in their
marches." This latter figure appears to be a military messiah; the "camps"
here are the mobile camps of the deployed legions -- I don't think the term
royal messiah can be justified by the context. Military matters of course
figure large in 1QSa, especially throughout column i. The relevant
comparison to the two Messiahs in 1QSa appears to be 1QM ii-ix, wherein the
high priest serves in the temple (ii 1-3) and the prince of the congregation
commands the army in the field (v 1).
One could of course argue that in 1QM xiii-xix the high priest also
serves as commander-in-chief. But in this primitive early section of 1QM one
lacks the advanced serekh terminology or military organization seen
throughout 1QSa. 1QSa appears contemporary with the "tactica" of 1QM ii-ix,
where priestly and military leaders appear separately.
Best regards,
Russell Gmirkin
> On a separate matter, it has been held unanimously (so far
> as I know) in all discussions that 1QSa refers to two
> figures, a high priest and a royal messiah. I have also
> studied this point and have wondered if this too is a
> mistaken reading of that text, and there is no royal messiah in
> 1QSa at all. 1QSa may refer simply to the entrance of the
> high priest, who sits, blesses, etc. followed by others who sit
> after him. The 'anointed one of Israel' has been assumed to
> be the 'royal messiah', a figure distinct from the high priest, but
> I think that is textually very questionable. The 'anointed one of
> Israel' appears to me to read better as simply the high priest
> himself, and there is no second personal figure.
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