By Yonder Moynihan Gillihan
During the last sixty years, numerous reviews have validated that the useless Sea Scrolls sect was once one in all a variety of 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 safely defined. Drawing upon sociological experiences of recent institutions, this publication argues that the majority historical teams appropriated styles from the kingdom. comparability of the rule of thumb Scrolls with Greco-Roman constitutional literature, in addition to philosophical, rabbinic, and early Christian texts, indicates that the sect's appropriation helped articulate an alternate civic ideology"" through which contributors pointed out themselves as matters of a commonwealth substitute and more suitable to that of the established order. Like different institutions with substitute civic ideology, the Covenanters studied structure and legislation with the purpose of reform, waiting for governance of restored Israel on the finish of Days.
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Additional info for Civic Ideology, Organization, and Law in the Rule Scrolls: A Comparative Study of the Covenanters' Sect and Contemporary Voluntary Associations in ... (Studies of the Texts of The desert of Judah)
Instead, he may have had access to Jewish tactical treatises written in the style of the Greek manuals. 80–203; “The War Scroll from Qumran and the Greco-Roman Tactical Treatises,” RevQ 13 (1988) 133–51. 14 For this study I leave aside the War Rule (1QM; 1Q33; 4Q491–496). While it is important for assessing sectarian eschatology, and helps establish some points of connection between Greco-Roman culture and the Covenanters, it is of limited value for reconstructing the details of the sect’s structure and activity.
Further, study of the Torah had to follow sectarian protocol in any place where ten members of the Yaḥ ad convened (6:6b–7a). 43 When S was copied in different מגורים, variations inevitably resulted. Some scribes may have found it expedient to eliminate passages that did not immediately contribute to communal regulation. 44 The variety of the physical quality of the S mss. supports the idea that some cells of the Yaḥ ad had higher status than others. , may have held the highest status. Possibility this high-status cell was affiliated with the Qumran settlement.
F. Baslez, “Recherches sur le yahad des manuscrits de Qumrân dans l’environnement associatif sémitique et grec,” Les communautés religieuses dans le monde gréco-romain, ed. N. Belayche et al. (Bibliothèque de L’École des Hautes Études Sciences Religieuses 117; Paris: Brepols, 2003) 75–92, and R. Herrmann, “Die Gemeinderegel von Qumran und das antike Vereinswesen,” Jewish Identity in the Greco-Roman World, ed. J. Frey et al. (AJEC 71; Leiden: Brill, 2007) 161–203. introduction 3 borrowed the language of state law for their own nomoi, as well as many procedural practices, such as voting for leaders, appointing temporary presiding officers for important but infrequent meetings, and rendering juridical decisions about members who had transgressed associational rules.