392 Daniel C. Timmer fact that the writing prophets of the OT frequently contradict this presumption puts the ideology behind it in still sharper relief (Isa 10,20-22; Ezek 34,17- 24; Amos 9). 2. Cursing Those outside the Qumran Group via Numbers 6 The PB pattern was uniquely suited for cursing in a sectarian context for the same reason, viz. since with it curses could be directed with the same infallible accuracy against the non-elect (“the men of Belial’s lot,” 1QS 2,4- 5), that is, against all those who are not members of the sect. The juxtaposition of “God’s lot” (la lrwg) with “Belial’s lot” (l[ylb lrwg) in the covenant ceremony again expresses a dualistic worldview that is further reinforced by the addition of a contrast between light in the blessing (rayw, 2,2) and darkness in the curse (va tlpab hta μw[zw hkyc[m μymlw[, in 2,7) (9). And the levites shall curse all the men of the lot of Belial. They shall begin to speak and shall say: “Accursed are you for all your wicked, blameworthy deeds. May he (God) hand you over to dread into the hands of all those carrying out acts of vengeance. May he bring upon you destruction by the hand of all those who accomplish retributions. Accursed, without mercy, for the darkness of your deeds, and sentenced to the gloom of everlasting fire. May God not be merciful when you entreat him. Nor pardon you when you do penance for your faults. May he lift up the countenance of his anger to avenge himself on you, And may there be no peace for you in the mouth of those who intercede.” (1QS 2,4b-9) The use of a blessing as the pattern for a curse is not without a precedent in the OT (cf. Lev 26; Deut 27-28; Mal 1-2). What is remarkable, however, is that while biblical covenant curses are applied (potentially) to Israel, the curse in 1QS is applied to those who were by birth members of the Jewish covenant community. This is particularly striking when one considers that even when God’s promises attach to Abram in Gen 12, in laying out the extent of God’s saving actions in history they explicitly include “all the families of the world” (Gen 12,3; cf. the numerous references to hjpçm in the Table of Nations, Gen 10,5.18.20.31.32, and the synonymous use of ywg in 18,18; 22,18; 26,4) (10). This divine commitment to bless Abram’s descendants comes to renewed expression in the blessing crafted for the newly constituted nation of Israel (Numbers 6), whose role vis-à-vis the nations remains positive (Exod 19,4- 6)(11). (9) LOADER, “Model”, 16, notes that the elements of light and darkness are structurally in the center of their respective blessing and curse. (10) E.J. SCHNABEL, “Israel, The People of God, and the Nations”, Journal of the Evangelical Theological Society 45 (2002) 35-57. (11) On the global scope of the divine promises generally, see P.D. MILLER, “Creation and Covenant”, Biblical Theology. Problems and Perspectives (eds. S.J. KRAFTCHICK – C.D. MYERS – B.C. OLLENBURGER) (Nashville, TN 1995) 155-168.