relations between qumran texts and their social background ... · the community rule (serekh...
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Relations between Qumran Texts and their Social Background
in Second Temple Jewish Society A Study of 4QInstruction, 1QS and 1QHa
Arjen Bakker
Faculty of Theology and Religious Studies
Abstract Who wrote the Dead Sea Scrolls?
Since the discovery of the scrolls in the late 1940s, the ques?on of their origin has been the cause of much controversy. The publica?on of all of the material in the 1990s as well as developments in the archaeology of the region have put into ques?on the tradi?onal theory that the Qumran sect produced most of the scrolls. At this point it is necessary to inves?gate how the different texts found in the caves near Qumran relate to one another. Only by combining informa?on from different texts can we get a beIer view on the social reality behind them. Is it possible to group certain texts together on the basis of peculiar similari?es in vocabulary and style? Do these texts also share a similar rhetorical strategy and ideology? What can we say about the situa?on in which these texts were composed; about their social background? Perhaps we can we learn something about specific groups. This study will focus on 4QInstruc?on, the Rule of the Community (1QS) and the Thanksgiving Hymns (1QHa).
I. Taxonomy How do we classify the Dead Sea Scrolls?
There is a general tendency among scholars to classify the scrolls in the following way: 1. Biblical texts 2. non-‐Biblical texts -‐> a. non-‐sectarian texts -‐> b. sectarian texts A number of scholars have tried to develop criteria for the classifica?on of texts as sectarian/non-‐sectarian (e.g. D. Dimant, E. Chazon, A. Lange). However, currently the picture of the provenance of the scrolls is much more complex. It is likely that there were several groups and movements behind the texts. The classifica?on is therefore in need of revision. This project intends to contribute to this by studying the rela?ons between texts and grouping certain texts together on the basis of similari?es.
II. Rela?ons Between Texts (1): Philological Analysis How do we find rela?ons between texts?
The three texts will be compared paying aIen?on to the following features:
� physical characteris?cs of the manuscripts
� paleography and da?ng � orthography and scribal features
� vocabulary � style � traces of redac?on and recep?on of the texts We will inves?gate whether 4QInstruc?on, 1QS and 1QHa share par?cular features which do not occur (in the same frequency) in other texts found near Qumran. The features of vocabulary and style are the most relevant in this comparison.
III. Rela?ons between Texts (2): Literary Analysis How do we describe rela?ons between texts?
The next step is to analyze the texts as literary documents. In this literary analysis specific aIen?on will be paid to social dimensions that are inherent to certain literary strategies. The analysis focuses on:
� Literary form and genre
� Rhetorical strategies and polemics
� Ideology and ideals of knowledge A^er the analysis of each single text, the texts will be compared to one another. On the basis of this comparison a judgment will be made whether these texts share many significant features in terms of content and whether they can be assumed to have a similar background.
IV. Social Se`ng Do we find traces of their social background?
The rhetorical strategies and ideology in the texts teach us something about their social background. In recent years a number of scholars have applied sociological models to Jewish and Chris?an texts from an?quity. In Qumran research the focus has been primarily on the sociology of sectarianism. In this project the following issues will be discussed:
� educa?on and literacy
� economy and social class
� power rela?ons � sectarian tendencies The final step will be to confront the findings of the present research project with current academic discussions on the sociology and economy of Jewish society in the Second Temple period. Par?cular interest goes out to the debate on Jewish groups and movements in this era.
Conclusion What can we learn from the Dead Sea Scrolls? The texts that were discovered in eleven caves near Qumran provide us with unique informa?on on Jewish society in the period of 200 BCE -‐ 100 CE. Textual sources from this period are limited. It is thus of the greatest importance to inves?gate whether the groups who produced these scrolls were marginal and their ideas idiosyncra?c, or whether they had a wider influence. Moreover, the informa?on gained from the scrolls can be integrated into the larger picture of Jewish society in this period, as obtained from other sources. The current project focuses on three of the main texts from the corpus of the Dead Sea Scrolls. It takes part in a new development in Qumran research that will lead to many new insights in the coming years. From the caves we get a glance at an hitherto largely unknown segment of Judaism.
25-10-11 13:02Digital Dead Sea Scrolls at the Israel Museum, Jerusalem - Community Rule Scroll
Pagina 1 van 2http://dss.collections.imj.org.il/community
Home|The Project
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DiscoveryNature and SignificanceThe Qumran CommunityThe Shrine of the Book
The Digital Dead Sea ScrollsGreat Isaiah ScrollTemple ScrollWar ScrollCommunity Rule ScrollCommentary on the Habakkuk Scroll
The Community Rule
Click to examine the scroll.Rule of Community Scroll (1QS) • Qumran, Cave 1 • 1st century BCE - 1st century CE • Parchment • H: 24, L: 250 cm • Government of Israel • Accessionnumber: 96.83/208A-B
The Community Rule (Serekh Hayahad, 1QS), formerly called the "Manual of Discipline," is the major section of one of the first seven scrolls discovered in Cave 1 atQumran in 1947. Written in Hebrew in a square Hasmonean script, it was copied between 100 and 75 BCE.
In addition to this manuscript, fragments of no less than ten additional copies of the work were found in Cave 4 (4Q255-264), and two tiny fragments of another copy cameto light in Cave 5 (5Q11). The copy from Cave 1 is the best preserved and contains the longest version of the text known to us. On the basis of comparison with thefragments from Cave 4, however, scholars have concluded that the manuscript from Cave 1 represents a late stage in the evolution of the composition.
The Community Rule is a sectarian work, crucial for understanding the Community's way of life. It deals with such subjects as the admission of new members, conduct atcommunal meals, and even theological doctrines (such as the belief in cosmic dualism and in predestination). The picture that emerges from the scroll is one of acommunal, ascetic life governed by rigorous rules, which transformed the members of the Community into "priests in spirit," who lived sacred lives in a "spiritual temple."The Community members patterned their daily lives in symbolic imitation of the lives of the priests serving in the Temple by praying and performing ritual ablutions,thereby acting in blatant opposition to the "defiled" physical Temple in Jerusalem.
At this time, rule literature was a new genre, which would later become part of the Christian monastic tradition (for example, the sixth-century Rule of Saint Benedict). Thediscovery of the Community Rule at Qumran is the earliest evidence for the existence of the genre in Western civilization. The importance of this work lies in the fact thatit provides a rare opportunity to learn about the lives of the sectarians, whom we assume to be Essenes, through their own rule literature. Prior to the discovery of thescrolls, little was known about the Essenes apart from the evidence of classical sources (Flavius Josephus, Philo, and Pliny the Elder), as well as a few hints in rabbinicliterature.
Photography: Ardon Bar-Hama
The Israel Museum, Jerusalem, The Community Rule Terms of use
Col IV (4) Col III (3)
11 10 9 8 7 6 5 4 3 2 1
? 1QS Col. III-‐IV