Since the 1960s, most scholars have distinguished between two types of compositions in the Hodayot, those that represent the persona of the Teacher of Righteousness and those that represent the spiritual experience of the Community in general. This theory, however, was developed before scholars had access to a reliable reconstruction of 1QH^a or to the fragmentary manuscripts of the Hodayot from Cave 4. While that evidence largely confirms the distinctiveness of the group of compositions associated with the Teacher, which are clustered in cols. 10–17, the evidence undermines the cogency of a category of “Community” hodayot. The presence of lmśkyl headings in several compositions, claims to leadership by the speaker, the appearance of an expression that implicitly compares the speaker to Moses, and other factors make it more likely that the non-Teacher hodayot should be associated with the Maśkîl rather than with ordinary sectarians.

自1960年代以来，大多数学者已经在Hodayot中区分了两种类型的作品，即代表正义教师角色的作品和代表整个社区的精神经历的作品。然而，这一理论是在学者们获得可靠的1 QH ^a重构之前发展起来^的。或第4号洞穴中Hodayot的零碎手稿。虽然这一证据在很大程度上证实了与老师相关的作品组的独特性，这些作品都集中在cols中。10-17日，证据破坏了“共同体” hodayot一类的强制性。lmśkyl标题在多个作品中的存在，说话者的领导权要求，隐含地将说话者与摩西进行比较的表达的出现以及其他因素使得非老师的hodayot更有可能与Maśkîl关联而不是与普通宗派主义者在一起。