This article analyses virtue and vice lists in ancient Hebrew literature, specifically focusing on those found in 1QS and 4Q286. It is argued that these texts from Qumran offer distinctive evidence for extended lists of virtues and vices. Apart from illustrating ideals of the yaḥad movement, the sources invite us to consider what counted as ethical to ancient Jews and whether the texts indicate any attempt to organize ethical concerns. The authors lacked a meta-category denoting “virtue” (cf. ἀρετή in Greek or virtus in Latin), but they discussed a myriad of specific virtues and vices by way of listing and grouping (un)desirable qualities that can be characterized as moral, intellectual, and ritual. It is also likely that the authors regarded the qualities of wisdom and truth as elevated “master virtues” of some kind. The article ends with reflections on the types of ethics attested in 1QS and 4Q286. Drawing on anthropological research, the texts are argued to primarily promote what could be called “ethics of divinity.”

本文分析了古代希伯来文学中的美德和副榜，特别着重于在1QS和4Q286中发现的美德和副榜。有人认为，这些来自昆兰语的经文为美德和弊恶的扩展清单提供了独特的证据。除了说明yaḥad运动的理想之外，消息来源还邀请我们考虑古代犹太人认为什么是道德的，以及这些文本是否表明有任何试图组织道德问题的尝试。作者缺乏一个表示“美德”的元类别（参见希腊语或维特斯语中的“ερετή”）。（拉丁文），但他们通过列举和分组（不良）可以被描述为道德，理智和仪式的不良品质的方式，讨论了无数的特定优点和缺点。作者还可能将智慧和真理的品质视为某种形式的提升的“主要美德”。本文最后对1QS和4Q286所证明的道德类型进行了反思。通过人类学研究，这些文本被认为主要促进了所谓的“神性伦理”。