onored, his words regarded as inspired. If the yachad groups indeed reflect activity sponsored by priests of the temple the Teacher as high priest would account for the yachad groups’ acceptance of the Teacher’s authority. The mystery as to how the Teacher attained prominence in the yachad groups which he did not himself found would receive a trivially simple answer: it is because the Teacher was the high priest, by acclamation the leading priest of the priests who controlled the yachad groups. Although this explanation of how the Teacher came to authority in the precursor groups alluded to at CD 1.7-10 draws on notions already current in Qumran scholarship, it appears not to have received scholarly consideration due to the blocking effect of the prior assumption that the Serekh texts reflect an adversarial stance toward the temple and its priests, even though there is no evidence whatsoever of such an adversarial stance in the 1QS and 4QS texts themselves.
[The above is excerpted from G. Doudna “The Sect of the Qumran Texts and its Leading Role in the Temple in Jerusalem During Much of the First Century BCE: Toward a New Framework for Understanding”, in D. Stacey and G. Doudna, Qumran Revisited: A Reassessment of the Archaeology of the Site and its Texts (Oxford: Archaeopress, 2013), pp. 75-124, at 75-78.]
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