With the omitting of לְשָׁ֣רְת֔וֹ and
the change to ולברך, Paul calls these alternations “tendentious . . . since
according to the Qumran sect, identified with the priestly house of Zadok, it
was forbidden to permit the participation of non-Levites, let alone non-Israelites,
in the cult. This ideology is explicitly expressed in the Florilegium (4Q174
3-4).” Before Paul, Rubinstein brought forth similar arguments, also suggesting
that 1QIsaa omitted לשרתו, thus effectively bringing 56:6 into
alignment with the Isaianic teaching set forth in 14:1-2, e.g., Israel will
make foreigners (הַגֵּר) as “servants and handmaids.” And Tov prefers MT’s
reading, stating that “the reading of 1QIsaa follows the more
frequent phrase (e.g. Ps 113:2), also occurring often in the Jewish liturgy.”
After a review of all the evidence, it is clear that the reading of 1QIsaa
contains secondary elements. (Donald W. Parry, Exploring the Isaiah Scrolls
and Their Textual Variants [Supplements to the Textual History of the Bible
3; Leiden: Brill, 2020], 387)
4Q174
3-4, referenced above, reads thusly:
3 [Moses: Exod 15:17-18 « The
temple of] yhwh your hands will est[a]blish. yhwh shall reign for ever and ever
». This (refers to) the house into which shall not enter 4 [… for] ever
either an Ammonite, or a Moabite, or a bastard, or a foreigner, or a proselyte,
never, because his holy ones are there. (Florentino García Martínez and Eibert
J. C. Tigchelaar, The Dead Sea Scrolls Study Edition [Leiden: Brill,
1999], 353)
