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RE: orion-list 1QS and hellenistic associations

For interaction with M. Klinghart's article and the issue of models for 
community organization at Qumran:
Nathan Jastram gave a paper at the IOQS in Cambridge on community 
organization, distinguishing between various sources for structural models 
including patterns based on biblical texts, future expectations, and 
beliefs about the spiritual realm in addition to patterns from the actual 
social context of the Mediterranean world. (Jastram, N. "Hierarchy at 
Qumran." In Legal Texts and Legal Issues: Proceedings of the second Meeting 
of the International Organization for Qumran Studies, Cambridge, 1995 
published in honour of Joseph M. Baumgarten, eds. M. J. Bernstein, F. 
Garcia Martinez, and J. Kampen. 349-376. Leiden: Brill, 1997.)
I presented a paper "Community Order at Qumran" at the 1996 SBL (not 
published) emphasizing the role of idealized biblical models. I argued that 
social reality was perceived and presented through the lens of biblical 
interpretation. Ie., despite the similarities to Hellenistic associations 
which almost certainly had an influence in some way, this would in no way 
be recognized (ie., it was not direct, or a conscious modeling on); rather, 
the social structures practiced by the sect were perceived and presented to 
be continuation of biblical models (as according to their interpretation).
See e.g., also Sarah Pearce who noted in a very interesting article 
("Josephus as Interpreter of Biblical Law: the Representation of the High 
Court of Deut. 17:8-12 according to Jewish Antiquities 4:218", JJS 46 
(1995) 30-42) that Josephus' interpretation of the high court iof Deut 
17:8-12 is an idealization of the successors to Moses' authority: Eleazar 
the High Priest, Joshua, and the elders.  She shows how Josephus 
systematically supplements the biblical narrative of Deut - 1 Samual to 
manifest this triple authority (eg. Ant. 4:186). I showed how this 
interpretation could have been derived from the biblical text itself, and 
furthermore that a nearly identical interpretation was expressed in the 
community organization rules in the Damascus Document.
Also see the review of Weinfeld's book by G. Brooke (I don't have details 
at hand) who showed that the supposed parallels are very weak indeed and 
not in a single case more than partial (ie, Weinfeld's parallels are culled 
cumulatively from many different sources; there is no single parallel that 
presents the totality of similarities).


Dr. Daniel Falk
Asst. Professor of Religious Studies
Department of Religious Studies
1294 University of Oregon
Eugene, OR   97403 USA
office phone (541) 346-4980
office fax (541) 346-2220

For private reply, e-mail to "Daniel K. Falk" <dfalk@OREGON.UOREGON.EDU>
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