By Yonder Moynihan Gillihan
Over the last sixty years, numerous reports have confirmed that the lifeless Sea Scrolls sect was once one in all quite a few voluntary institutions that flourished within the Hellenistic-Roman age. but the origins of organizational and regulatory styles that the sect shared with different institutions haven't been appropriately defined. Drawing upon sociological reports of contemporary institutions, this e-book argues that the majority historic teams appropriated styles from the country. comparability of the guideline Scrolls with Greco-Roman constitutional literature, in addition to philosophical, rabbinic, and early Christian texts, exhibits that the sect's appropriation helped articulate an alternate civic ideology"" through which participants pointed out themselves as topics of a commonwealth substitute and more advantageous to that of the established order. Like different institutions with substitute civic ideology, the Covenanters studied structure and legislation with the purpose of reform, watching for governance of restored Israel on the finish of Days.
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Additional resources for Civic Ideology, Organization, and Law in the Rule Scrolls: A Comparative Study of the Covenanters' Sect and Contemporary Voluntary Associations
1272b 34; cp. 1271a 33; 1272a 1; 1330a 3; also 1314a 10). See also Plato, Leg. 65. Mich. 42–53, 127–36. 65 Saul Lieberman articulated this view well: Jewish Palestine of the first century swarmed with different sects. Every sect probably had its divisions and subdivisions. Even the Pharisees themselves were reported to have been divided into seven categories. 66 This view meets at least two formidable obstacles. First, the Covenanters were clearly affluent: they had the resources and leisure required for advanced education, and sufficient wealth to purchase and produce many expensive parchment scrolls.
11 8b–21; 1QS 1:16–3:12). 2 Differences between the Camps and the Yaḥad There were significant differences between the Camps and the Yaḥ ad. 31 From this income each member paid dues of two days’ wages per month (14:12–13). Clearly they maintained private property. We have no indication of how frequently members of local Camps met. D only provides rules for one meeting, an annual Assembly of All Camps that took place in 25 CD 15:8; 12:21; 13:22; 4QDa fr. 1 1 (reconstructed); 1QS 1:1 (reconstructed); 3:13; 9:12, 21; 4QSd 1:1; cp.
37 Similarly Schofield, “Rereading S” and From Qumran to the Yaḥ ad. 38 Definitive reconstruction is impossible, but see Metso, Textual Development, 51; cp. Alexander and Vermes, DJD 26, 131. 16 chapter one citations and other embellishments; this renders it about 20% shorter than that of 1QS. Second, the penalties for transgressions in the Penal Code show some variety: 4QSe 1:4 imposes sixty days of punishment for bearing a grudge. 39 The short penal code for and concluding statements on the Men of Perfect Holiness are not in all copies of S: 4QSe lacked these statutes.
Civic Ideology, Organization, and Law in the Rule Scrolls: A Comparative Study of the Covenanters' Sect and Contemporary Voluntary Associations by Yonder Moynihan Gillihan