I for one am extremely sceptical that 1QSb represents a Messianic banquet, which seems to be a scholarly construct based on the assumption that 1QSb reflects a futuristic fantasy. As I have elsewhere discussed ("Historical Allusions in the War Scroll," DSD 5 [1998] 172-214), the War Scroll (1QM) was the official war manual of the Maccabean army, the last additions datable to early summer, 163 BCE. In the final portions of the War Scroll (1QM 1-9) we see the high priest governing the temple and the prince of the entire congregation (i.e. Judah Maccabee) in command of the armies, professionally reorganized along the lines of the Republican-Era Roman legions. I view the Serekh texts as emanating from Maccabean circles. This would include 1QS, 1QSa (which appears to document contemporary Maccabean national institutions), and 1QSb. In 1QSb we see the same figures as in the War Scroll, i.e. the high priest and prince of the congregation. These are contemporary not eschatological figures IMO - although in 163 BCE the distinction between the two may not have existed (see e.g. Dan. 11-12, also written at this time, as was also the Animal Apocalypse), as the Hellenistic Crisis and Maccabean uprising was portrayed in highly eschatological imagery in contemporary documents. Note also the belief that angels fought on behalf of the Maccabees, as documented especially in 2 Macc., which might be relevant to your researches.
Best regards,
Russell Gmirkin
Yes, they are, thanks. But now, what about the idea present in this text that those from whom the angels flee -- among whom are the "dumb/mute" will also be excluded from the Messianic banquet? Why stands behind the view (if such there is here) that the Messiah not only has no concern for these folk, but is apparently not expected to have any concern for them?
Yours,
Jeffrey
