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This quantity comprises 15 of the papers learn on the 5th assembly of the IOQS, celebrated in Groningen 27-28 July, 2004. The assembly curious about the id formation of the crowd or teams represented within the Scrolls, explored problems with self-definition of Jewish teams relating to, or in response in the direction of different teams inside Judaism ("sectarian" identification, inner-Jewish discourses and polemics), and inquired into the improvement of Jewish id vis-a-vis different non-Jewish people, teams or peoples as mirrored within the Scrolls.
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Extra resources for Defining Identities: We, You, and the Other in the Dead Sea Scrolls; Proceedings of the Fifth Meeting of the IOQS in Groningen (Studies on the Texts of the Desert of Judah)
As in the Damascus Document, a polarized worldview governs the presentation of historical events and personalities. The Habakkuk Commentary—however we interpret the actual historical details—features the Teacher of Righteousness, the inspired interpreter of the Torah and the prophets (1QpHab 8:1–3; 7:1–5), and “the Man of Lies” (2:1–2; 5:11), “The Dripper of Lies” (10:9) and “The Wicked Priest” (8:8; 9:9; 11:4; 12:2, 8). Polarity is written bold-face. There is the priest who speaks for God and the wicked priest (9:9–12; 11:4–6), the inspired true expositor and the lying oracle (2:1–3; 5:10–12).
Collins, “Forms of Community in the Dead Sea Scrolls,” in Emanuel: Studies in Hebrew Bible, Septuagint, and Dead Sea Scrolls in Honor of Emanuel Tov (eds. M. ; VTSup 94; Leiden: Brill, 2003), 97–111, esp. 99. See also idem, “The Yaad and ‘The Qumran Community,’ ” in Biblical Traditions in Transmission: Essays in Honour of Michael A. Knibb (eds. C. M. Lieu; JSJSup 111; Leiden: Brill, 2006), 81–96. 10 Like Collins, and unlike the view proposed here with reference to 1QS 6:2–4 in particular, Metso presupposes a larger and more developed organization that forms the framework behind the primitive scenario outlined here.
Klinghardt, Gemeinschaftsmahl und Mahlgemeinschaft: Soziologie und Liturgie frühchristlicher Mahlfeiern (TANZ 13; Tübingen: Francke, 1996), 229. However, his analysis goes much further than I am prepared to go in making the meal and subsequent symposium the focal point of the Communal Rule. His analysis of the Rule as a collection of statutes of one or more religious associations is illuminating, although he seems at times to read too much into the text of S. For instance, there is nothing in the text that suggests the communal meeting described in 1QS 6:8b–13a took place after a meal or in 1QS 7:10 that the offence of lying down to sleep during the meeting occurred in the context of a “Gelagesituation,” 233.