Relevant bibliographies by topics / Qumran community

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Qumran community'

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Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Qumran community"

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Emerton, J. A., and M. A. Knibb. "The Qumran Community." Vetus Testamentum 40, no. 2 (April 1990): 246. http://dx.doi.org/10.2307/1519006.

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Vermes, Geza. "The Qumran Community." Journal of Jewish Studies 39, no. 1 (April 1, 1988): 122–23. http://dx.doi.org/10.18647/1390/jjs-1988.

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Wróbel, Mirosław Stanisław. "The Eschatological Spirituality of “the Sons of Light” in Qumran." Verbum Vitae 37, no. 2 (June 26, 2020): 347–63. http://dx.doi.org/10.31743/vv.7949.

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One of the most important features of the members of the Qumran community, who referred to themselves by the name “the sons of light,” was aspiration to holiness by observing the Law, purity and cult. The spirituality of the Qumran community was founded on the New Covenant which would be fulfilled “at the end of the days”. This eschatological reality was stressed in the practical spirituality of the members of the Qumran community. In the present article, the spirituality of the Qumran community will be presented via three points: (1) The origin of the Qumran community; (2) The community of a New Covenant with God; and (3) Eschatological beliefs. Our accumulated knowledge about the spirituality of the Qumran community and its beliefs enables us to better understand many eschatological texts of the Old Testament and Intertestamental Literature. It also indicates to us certain similarities and differences with the teachings of Jesus of Nazareth.
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Panim Kim. "Jesus and Qumran Community." THEOLOGICAL THOUGHT ll, no. 137 (June 2007): 97–128. http://dx.doi.org/10.35858/sinhak.2007..137.004.

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Holtz, Gudrun. "Inclusivism at Qumran." Dead Sea Discoveries 16, no. 1 (2009): 22–54. http://dx.doi.org/10.1163/156851709x395759.

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AbstractWithin Early Judaism the Qumran Community is widely perceived as a strictly exclusivist group. A thorough analysis of Qumran texts, however, reveals, apart from the dominant strand of exclusivism, remarkably clear inclusivist tendencies. In Qumran literature inclusivist tendencies can be seen both in eschatological texts and in materials dealing with the self-understanding of the Qumran Community in historical time. The legal texts discussed basically confirm this pattern: the Community is to separate from Gentiles and from members of those Jewish groups with whom it earlier entertained close relations. At the same time it is to support the poor and the proselytes. Strictly legal statements prohibiting contacts with non-Essene Judaism as such are missing. In the literature discussed inclusivist and exclusivist tendencies have diff erent weight. A pan-Israelite, e.g. inclusivist, perspective can be seen in 4QpNah, 4QFlor, 4QSM and especially in 4QMMT, 1QSa, and CD/4QD whereas in 1QS exclusivist tendencies predominate.
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RAINBOW, PAUL. "Melchizedek as a Messiah at Qumran." Bulletin for Biblical Research 7, no. 1 (January 1, 1997): 179–94. http://dx.doi.org/10.2307/26422326.

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Abstract Contrary to many scholars who argue or assume that the mysterious figure Melchizedek in 11QMelchizedek should be identified as an angel, perhaps as the angel Michael, this paper argues that he is a messianic figure perhaps even the Davidic Messiah. The angelic interpretation is problematic at several points, while the messianic interpretation coheres with Qumran's apparent expectation of a Messiah of Israel who would serve faithfully alongside an anointed priest. These two figures were perhaps thought of as counterparts to the "wicked king" (melki-resha) and the "wicked priest" (hak-kohen ha-rasha), arch enemies of the Qumran community.
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RAINBOW, PAUL. "Melchizedek as a Messiah at Qumran." Bulletin for Biblical Research 7, no. 1 (January 1, 1997): 179–94. http://dx.doi.org/10.5325/bullbiblrese.7.1.0179.

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Abstract Contrary to many scholars who argue or assume that the mysterious figure Melchizedek in 11QMelchizedek should be identified as an angel, perhaps as the angel Michael, this paper argues that he is a messianic figure perhaps even the Davidic Messiah. The angelic interpretation is problematic at several points, while the messianic interpretation coheres with Qumran's apparent expectation of a Messiah of Israel who would serve faithfully alongside an anointed priest. These two figures were perhaps thought of as counterparts to the "wicked king" (melki-resha) and the "wicked priest" (hak-kohen ha-rasha), arch enemies of the Qumran community.
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HURST, L. D. "Did Qumran Expect Two Messiahs?" Bulletin for Biblical Research 9, no. 1 (January 1, 1999): 157–80. http://dx.doi.org/10.2307/26422234.

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Abstract It has long been held that the Qumran community expected not one but two Messiahs. This assumption has often been accompanied by the act of translating the Hebrew term māšîaḥ in Qumran literature as "Messiah" (with or without the capital "m") rather than as "anointed." The Qumran texts themselves do not necessarily support this viewpoint. A careful examination of the most important literature reveals that the multiple messiahship of Qumran is a creation of modern scholars, not a fact required by the texts themselves.
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HURST, L. D. "Did Qumran Expect Two Messiahs?" Bulletin for Biblical Research 9, no. 1 (January 1, 1999): 157–80. http://dx.doi.org/10.5325/bullbiblrese.9.1.0157.

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Abstract It has long been held that the Qumran community expected not one but two Messiahs. This assumption has often been accompanied by the act of translating the Hebrew term māšîaḥ in Qumran literature as "Messiah" (with or without the capital "m") rather than as "anointed." The Qumran texts themselves do not necessarily support this viewpoint. A careful examination of the most important literature reveals that the multiple messiahship of Qumran is a creation of modern scholars, not a fact required by the texts themselves.
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Kuhn, Heinz-Wolfgang. "Zum 2. Korintherbrief: Drei wichtige Parallelen zur Qumrangemeinde (Gemeinde Gottes, neuer Bund und Neuschöpfung)." Zeitschrift für die neutestamentliche Wissenschaft 110, no. 1 (March 1, 2019): 42–83. http://dx.doi.org/10.1515/znw-2019-0003.

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Abstract In the Second Epistle to the Corinthians Paul uses three concepts, which have very close parallels in contemporary non-Christian texts only in the writings of the Qumran community (“the community of God”, “new covenant” and the idea of new creation already in the present). Since the concept of new creation in the so-called Community Songs of 1QHa is under discussion, a thorough interpretation is of great importance, esp. of 1QHa XI 22. The “new covenant” in Paul’s letters is more than the “renewed covenant” of the Qumran community. The background of ἐκκλησία τοῦ θεοῦ is Jewish even though Hellenistic-Roman associations and political assemblies have to be discussed concerning ἐκκλησία. There is no direct acquaintance of Paul with texts of the Qumran community. The relevance of these texts for understanding Paul is found in several respects.
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Dissertations / Theses on the topic "Qumran community"

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Tso, Marcus K. M. "Ethnics in the Qumran community: An interdisciplinary investigation." Thesis, University of Manchester, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.488982.

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The study of ethics in the Dead Sea Scrolls or the communities in them began early in the history of Qumran research, but has recently been neglected. With the full publication of the Scrolls and the emergence of new methodologies in the field, it is time to reopen the subject. An improved understanding of how ethics was formulated in a sectarian Jewish community in the late Second Temple period will not only shed greater light on the nature of this group, but will also inform our perception of the history of both Jewish and Christian ethics. This thesis approaches this task with an interdisciplinary methodology that takes care to allow the Scrolls to speak in their own terms, while the investigation introduces issues about how ethics was developed among the sectarians at Qumran.
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Weissenberg, Hanne von. "4QMMT : reevaluating the text, the function, and the meaning of the epilogue /." Leiden : Brill, 2009. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9789004173798.

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Donovan, Diana M. "Elements of emotion in the opening sections of the community rule /." Electronic thesis, 2006. http://etd.wfu.edu/theses/available/etd-05152006-100214/.

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Jason, Mark Andrew. "Penitents of the desert : an investigation into the function of repentance in the Qumran community." Thesis, University of Aberdeen, 2007. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU234688.

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This dissertation investigates the function of repentance in the life of the Qumran Community from evidence provided by the Dead Sea Scrolls with the aim of addressing a major lacuna in Qumran scholarship regarding the concept of repentance in the scrolls. If given sufficient attention, this concept can be used to reconstruct the function of repentance within the community's belief system. The concept is examined thematically, first of all within a covenantal framework: the prerequisite to participate in the covenantal community involved an act of repentance manifested by a spatial withdrawal to the wilderness as well as a return to the sectarian Law. Secondly, at Qumran, one was predestined to repent but yet repentance was seen as a voluntary act. However, in the scrolls, this paradoxical "agency" issue was not an end in itself but rather bolstered the necessity of an on-going penitential life. Thirdly, this on-going penitential life was maintained by daily cultic acts. At Qumran rituals had a prominent penitential dimension as they were effective "vehicles" for repentance. Fourthly, there was a conscious linking of repentance with eschatology. While the community's understanding of eschatology demanded repentance, the complete advent of the eschatological age depended on their repentance. Based on these findings, repentance motifs in the scrolls (based on chapters 4-7) are compared with repentance texts from the Apocrypha, Pseudepigrapha, New Testament (chapters 2 & 3). This exercise enables us to isolate repentance motifs that are particularly emphasized in or even distinctive to the scrolls. Such motifs enable us to conclude that a "penitential worldview" dominated the Qumran belief system; they also allow us to plausibly reconstruct the functions of repentance in the community.
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Vieira, Fernando Mattiolli [UNESP]. "Os manuscritos do Mar Morto e a gênese do cristianismo." Universidade Estadual Paulista (UNESP), 2008. http://hdl.handle.net/11449/93415.

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Um jovem pastor beduíno sai à procura por um de seus animais perdido na região do deserto da Judéia, próximo às bordas do mar Morto, no ano de 1947. Quando ingenuamente joga uma pedra em uma fenda de um penhasco, ouve um barulho de jarro quebrando. Assim ocorreu a maior descoberta de textos antigos jamais feita até então – os Manuscritos do Mar Morto. Uma série de cavernas foi encontrada em seguida, das quais algumas também possuíam material manuscrito. Após isso, percebeu-se que estes manuscritos eram oriundos de um sítio arqueológico próximo, conhecido atualmente como Khirbet Qumran. O material literário que foi descoberto nestas cavernas passou desde então a ser estudado por eruditos do mundo inteiro. Entre estes manuscritos, uma parcela importante é de textos hinários que eram utilizados pela comunidade que residiu neste assentamento até pouco tempo antes da destruição de Jerusalém, em 70 d.C. Os textos hinários eram largamente utilizados pela comunidade de Qumran, com uma função importante dentro dos rituais comunitários e em manifestações pessoais de louvor a Deus. Da mesma maneira, percebemos através dos livros do Novo Testamento que nas comunidades cristãs do primeiro século, a prática do canto hinário foi uma constante. Não só suas composições hinárias, mas aspectos doutrinais destas comunidades apresentam influências consideráveis de materiais anteriores e de outras fontes contemporâneas. Antes da descoberta dos Manuscritos do Mar Morto, acreditavase que as maiores influências à literatura do Novo Testamento provinham somente da Bíblia Hebraica. Atualmente, percebemos mais do que isso. Alguns hinos e passagens...
A youth bedouin shepherd was searching for one of his lost animals in the area of the Judean desert, near the border of the Dead Sea, in the year of 1947. When he ingenuously threw a stone in a rift of a cliff, he heard a vessel noise breaking. Thus happened like this the largest discovery of old texts ever done until then – the Dead Sea Scrolls. A series of caves was found soon after, several of which contained hand written material. Archaeologists soon realized that these manuscripts were originating from a nearby archaeological site, known now as Khirbet Qumran. Scholars worldwide have studied the literary material that was discovered in these caves. The hymnary texts that were used by the community that resided in this settlement from before the destruction of Jerusalem in 70 A.D. are among the most priceless documents discovered. The broadly used hymnary texts of the Qumran community had a significant function in the religious and ritualistic life of the community as evidenced by the personal manifestations of praise to God in the texts. This is analogous to the practices of the early Christian communities of the first century, as described in the New Testament, in which the practice of singing hymns was a daily occurrence. In addition to containing hymnal compositions, the texts also present the doctrinal aspects of the Qumran community. The doctrine presented in the texts shows a considerable influence from older sources and contemporary sources of the Qumran community. Before the discovery of the Dead Sea Scrolls, it was believed that the largest influence to the literature of the New Testament was solely derived from the Hebraic Bible.
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Runesson, Rebecca. "The Life and After-Life of Canonical Psalmody : The Role of Psalm 69 in the Establishment of Eschatological Group-Boundaries in the Qumran Community and Pauline Ekklesiai." Thesis, Uppsala universitet, Teologiska institutionen, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-295929.

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Vieira, Fernando Mattiolli. "Os manuscritos do Mar Morto e a gênese do cristianismo /." Assis : [s.n.], 2008. http://hdl.handle.net/11449/93415.

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Orientador: Ivan Esperança Rocha
Banca: Paulo Augusto de Souza Nogueira
Banca: Andrea Lucia Dorini de Oliveira Carvalho Rossi
Resumo: Um jovem pastor beduíno sai à procura por um de seus animais perdido na região do deserto da Judéia, próximo às bordas do mar Morto, no ano de 1947. Quando ingenuamente joga uma pedra em uma fenda de um penhasco, ouve um barulho de jarro quebrando. Assim ocorreu a maior descoberta de textos antigos jamais feita até então - os Manuscritos do Mar Morto. Uma série de cavernas foi encontrada em seguida, das quais algumas também possuíam material manuscrito. Após isso, percebeu-se que estes manuscritos eram oriundos de um sítio arqueológico próximo, conhecido atualmente como Khirbet Qumran. O material literário que foi descoberto nestas cavernas passou desde então a ser estudado por eruditos do mundo inteiro. Entre estes manuscritos, uma parcela importante é de textos hinários que eram utilizados pela comunidade que residiu neste assentamento até pouco tempo antes da destruição de Jerusalém, em 70 d.C. Os textos hinários eram largamente utilizados pela comunidade de Qumran, com uma função importante dentro dos rituais comunitários e em manifestações pessoais de louvor a Deus. Da mesma maneira, percebemos através dos livros do Novo Testamento que nas comunidades cristãs do primeiro século, a prática do canto hinário foi uma constante. Não só suas composições hinárias, mas aspectos doutrinais destas comunidades apresentam influências consideráveis de materiais anteriores e de outras fontes contemporâneas. Antes da descoberta dos Manuscritos do Mar Morto, acreditavase que as maiores influências à literatura do Novo Testamento provinham somente da Bíblia Hebraica. Atualmente, percebemos mais do que isso. Alguns hinos e passagens... (Resumo completo, clicar acesso eletrônico abaixo)
Abstract: A youth bedouin shepherd was searching for one of his lost animals in the area of the Judean desert, near the border of the Dead Sea, in the year of 1947. When he ingenuously threw a stone in a rift of a cliff, he heard a vessel noise breaking. Thus happened like this the largest discovery of old texts ever done until then - the Dead Sea Scrolls. A series of caves was found soon after, several of which contained hand written material. Archaeologists soon realized that these manuscripts were originating from a nearby archaeological site, known now as Khirbet Qumran. Scholars worldwide have studied the literary material that was discovered in these caves. The hymnary texts that were used by the community that resided in this settlement from before the destruction of Jerusalem in 70 A.D. are among the most priceless documents discovered. The broadly used hymnary texts of the Qumran community had a significant function in the religious and ritualistic life of the community as evidenced by the personal manifestations of praise to God in the texts. This is analogous to the practices of the early Christian communities of the first century, as described in the New Testament, in which the practice of singing hymns was a daily occurrence. In addition to containing hymnal compositions, the texts also present the doctrinal aspects of the Qumran community. The doctrine presented in the texts shows a considerable influence from older sources and contemporary sources of the Qumran community. Before the discovery of the Dead Sea Scrolls, it was believed that the largest influence to the literature of the New Testament was solely derived from the Hebraic Bible.
Mestre
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Ahrnke, Stephan. "Divine presence in the Yahad : the identity of the Qumran community in relation to God according to IQS and IQH as revealed in their interpretation of biblical texts." Thesis, Durham University, 2003. http://etheses.dur.ac.uk/4006/.

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This dissertation presents a study of the idea of Divine presence as represented in two of the Dead Sea Scrolls, IQS and IQH. It will attempt to demonstrate that it is a particular and distinctive idea of that presence that provides the Yahad's identity. To show how this might be so, the thesis will examine words and phrases used in IQS/H to describe God's presence in comparison with those same words and phrases in the Hebrew Bible. At times, it will be necessary to adduce collaborating evidence, drawn from other Qumran documents (IQSa, IQM), the LXX, the Vulgate, and Rabbinic literature. The thesis will note how scholarly literature on the Qumran documents studied here display a comparative neglect of the fundamental theme of Divine presence. After setting out the problem, the aim, and the method of this thesis in the introduction, I outline in what way the question of Divine presence influences our understanding of the identity of the Qumran Community by reviewing scholarly literature on this question. The study falls into four parts. In the first part, I analyse how IQS and IQH describe the nature and dwelling place of God. This part forms the basis for the following investigations. In the second part, I ask the question whether or not IQS and IQH describe a way in which the Yahad can experience God. In the third part, I investigate the relationship between God and the Qumran Community as described by IQS/H in two ways. First, I analyse how IQS/H picture God as the one who approaches the Commimity; secondly, I identify the means by which God approaches the Yahad as the principles on which the special relationship between the Community and God - a unique understanding of Divine presence - rests. In the fourth part of this thesis, I investigate how IQS/H picture life in the Community that is based on these principles. I focus on aspects of life in the Yahad that describe the special relationship between God and the Yahad most clearly. Finally, before concluding, I analyse the significance of the 4QS-Fragments asking the question whether the recently published fragments alter the idea of Divine presence as described IQS.
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Botha, P. D. (Pieter Daniël). "Essene sectarianism as a Judaic alternative to Pharisaism and Sadduceanism." Thesis, Stellenbosch : Stellenbosch University, 2003. http://hdl.handle.net/10019.1/53414.

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Thesis (MPhil)--Stellenbosch University, 2003.
ENGLISH ABSTRACT: Essenism is, according to the data being discussed in this thesis, closely associated with the Dead Sea Scrolls material and had alienated itself from Second Temple Judaism as manifested through both Pharisaism and Sadduceanism. The problem that presents itself is the fact that Essenism is sometimes seen, with Pharisaism and Sadduceanism, as one of the three major trends within Second Temple Judaism, albeit schismatic in origin and nature. With Sadduceanism deriving its authority from the Temple and written Torah, and with Pharisaism its authority from both the written Torah as well as the oral tradition of the Sages, this thesis attempts to determine the criteria to be applied to cults of the Second Temple period in order for them to be classified as being Judaic. This is done in order to be able to establish what, in their own minds, set the Essenes apart from the other two prominent groups. That their motivation for exclusiveness must have been very strong becomes clear through the fact that, in their writings, the Essenes did not see themselves as just another group within Judaism, but as the only true and legitimate group. The ultimate aims of this thesis therefore are, firstly to find out exactly what constituted mainstream Second Temple Judaism according to certain historical and religious factors as well as Judaic ha/achic interpretation. Secondly, the thesis attempts to ascertain if Essenism met the determined criteria to be regarded as part of mainstream Judaism, and if not, if it can be regarded as sectarian Judaism, or as a separate religion altogether. In view of all the abovementioned criteria discussed, the probable conclusion would be that the sectarians from Qumran never thought of themselves as anything other than Jews within the ha/achic tradition, even though it may have been a ha/acha that may in certain respects have radically deviated from that of their fellow Jews. They can therefore rightly be regarded as part of the Judaic tradition of the Second Temple period.
AFRIKAANSE OPSOMMING: Essenisme is, volgens die data bespreek in hierdie tesis, nou geassosiëer met die materiaal van die Dooie See Rolle, en die eksponente daarvan het hulself vervreem van Tweede Tempel Judaïsme soos gemanifesteer deur beide Fariseïsme en Sadduseïsme. Die probleem wat homself voordoen, is dat Essenisme, saam met Fariseïsme en Sadduseïsme, somtyds gesien word as een van die drie hoofstrominge binne Tweede Tempel Judaïsme, alhoewelskismaties van aard. Met Sadduseïsme wat sy outoriteit aan die Tempel en geskrewe Tora ontleen, en Fariseïsme sy gesag van beide die geskrewe Tora en die mondelinge tradisie van die Wyses, probeer hierdie tesis die kriteria bepaal wat toegepas kan word op kultusse van die Tweede Tempel tydperk, om sodoende as Judaïsties geklassifiseer te kan word, al dan nie. Dit word gedoen om vas te stel wat, in hul eie oë, die Esseners onderskei het van die ander twee prominente groepe. Uit hul geskrifte kan 'n mens aflei dat die Esseners se dryfveer vir eksklusiwiteit baie sterk moes gewees het, aangesien hulle hulself nie net as nog 'n verdere groep binne die Judaïsme gesien het nie, maar in der waarheid as die enigste ware en legitieme groep. Die uiteindelike doel van hierdie tesis is dus eerstens, om vas te stel presies wat verstaan kan word as Tweede Tempel Judaïsme, aan die hand van sekere historiese en religieuse faktore, asook ha/aehiese interpretasie. Tweedens, probeer dit vasstelof Essenisme aan die vasgestelde kriteria voldoen het om as deel van die hoofstroom Judaïsme gesien te kan word, en indien nie, of dit gesien kan word as sektariese Judaïsme, of as 'n heeltemal aparte godsdiens. In die lig van al die bogemelde bespreekte kriteria, sal die waarskynlike gevolgtrekking wees dat die sektelede van Qumran hulself nooit gesien het as enigiets anders as Jode binne die ha/aehiese tradisie nie, alhoewel dit 'n ha/aeha was wat in sekere opsigte radikaal verskil het van die van hul mede-Jode. Hulle kan gevolglik met reg gesien word as deel van die Judaïstiese tradisie van die Tweede Tempel tydperk.
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Skarström, Hinojosa Kamilla. "A synchronic approach to the Serek ha-Yahad (1QS) : from text to social and cultural context." Doctoral thesis, Umeå universitet, Institutionen för idé- och samhällsstudier, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-119801.

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The purpose of this study is to investigate the social and cultural contexts of 1QS (Serek ha-Yahad) by means of a textual study. The analysis of the text is performed in a synchronic perspective. This means that lexical choices, grammatical forms, references, topics, themes, and intertextuality are analyzed text-internally. By doing so, this study sheds new light on old questions of textual cohesion and coherence, questions that until now have been dealt with mostly from a diachronic perspective. The text analysis entails investigation in view of three interrelated dimensions of language function: ideational, interpersonal, and textual. These imply language as transmitting information, creating and sustaining relations, and functioning to organize itself into cohesive units. Although applying some of the terminology from the field of text linguistics (SFL), the focus in this study is on what a text means rather than why. This means that the semantic-pragmatic aspects of language are of foremost interest here. The analysis is performed from bottom and up, then from top down again. Words, phrases, and sentences are investigated up to the broadest linguistic level, namely, to the semantic discourse itself. With an understanding of the larger discourse at hand thanks to this analysis of textual cohesion and coherence, textual details are once again revisited and interpreted anew. In this work, 1QS is analyzed from beginning to end—chronologically, so to say. Then, at the end of each major section, the discourse is analyzed overall. Following the text analysis, conclusions of the investigations are presented. The conclusions argue that the hierarchal structure of the community and its stringent regulations are to be understood as a corrective in response to corrupt society. It is also argued that language in 1QS has a performative function. Rather than describing the way things are, it aspires to evoke the ideal society. Instead of understanding 1QS and the community mirrored in it as a deviant group with little or no contact with the surrounding world, it is then understood as a potent contribution to late Second Temple Jewish discourse concerning how to create a just society and a sanctifying cultic practice. In the final chapter, the insights gained from textual analysis of 1QS are brought into encounter with the theoretical framework posited by French historian and philosopher René Girard (1923–2015). In light of Girard’s philosophy, the hierarchal organization of the community (the Yahad) as well as its regulations can be interpreted as an effort to prevent a mimetic crisis. The function of the scapegoat in 1QS is discussed in light of Girard’s grand theory of the mechanisms of scapegoating in all societies. The study closes with the tentative hypothesis that the community in 1QS deconstructs the scapegoating mechanism by taking the role of the scapegoat upon itself.
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Books on the topic "Qumran community"

1

Steinfeld, Ludwika. Wüstengesang das Leben in Qumran. Frankfurt am Main: Edition Steinfeld, 1992.

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Gunneweg, Jan. Holistic Qumran: Trans-disciplinary research of Qumran and the Dead Sea Scrolls. Leiden: Brill, 2010.

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Paganini, Simone. Qumran: Zwischen Verschwörung und Archäologie. Kevelaer: Topos plus, 2010.

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Rupschus, Nicole. Frauen in Qumran. Tübingen: Mohr Siebeck, 2017.

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5

Faghālī, Būlus. Kitābāt Qumrān. [Beirut]: al-Rābiṭah al-Kitābīyah, 1997.

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6

Maass, Hans. Qumran: Texte kontra Phantasien. Stuttgart: Calwer, 1994.

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7

L, Smith J. Pesher of the Psalms at Qumran. Anchorage: White Stone Press, 2007.

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8

H, Charlesworth James, Rietz Henry W. L, Davis Michael T, and Strawn Brent A, eds. The Dead Sea scrolls: Rule of the community. Philadelphia: American Interfaith Institute/World Alliance, 1996.

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9

Amusin, I. D. A Holt-tengeri tekercsek és a qumráni közösség. Budapest: Gondolat, 1986.

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Burgmann, Hans. Vorgeschichte und Frühgeschichte der essenischen Gemeinden. Frankfurt am Main: Lang, 1987.

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Book chapters on the topic "Qumran community"

1

"THE QUMRAN COMMUNITY." In The Provo International Conference on the Dead Sea Scrolls, 265–66. BRILL, 1999. http://dx.doi.org/10.1163/9789004350311_023.

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"The Qumran Community." In Scripture Cannot Be Broken, 66–135. BRILL, 2003. http://dx.doi.org/10.1163/9789047403340_005.

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"The Community Rule." In The Qumran Community, 77–144. Cambridge University Press, 1987. http://dx.doi.org/10.1017/cbo9780511621352.005.

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"General Editors' Preface." In The Qumran Community, vii—viii. Cambridge University Press, 1987. http://dx.doi.org/10.1017/cbo9780511621352.001.

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"Introduction." In The Qumran Community, 1–12. Cambridge University Press, 1987. http://dx.doi.org/10.1017/cbo9780511621352.003.

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"The Damascus Document." In The Qumran Community, 13–76. Cambridge University Press, 1987. http://dx.doi.org/10.1017/cbo9780511621352.004.

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"The Rule of the Congregation." In The Qumran Community, 145–56. Cambridge University Press, 1987. http://dx.doi.org/10.1017/cbo9780511621352.006.

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"The Hymns." In The Qumran Community, 157–82. Cambridge University Press, 1987. http://dx.doi.org/10.1017/cbo9780511621352.007.

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"The Genesis Apocryphon." In The Qumran Community, 183–202. Cambridge University Press, 1987. http://dx.doi.org/10.1017/cbo9780511621352.008.

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"The Prayer of Nabonidus." In The Qumran Community, 203–6. Cambridge University Press, 1987. http://dx.doi.org/10.1017/cbo9780511621352.009.

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