For session 6 (4 November)...

(Next Tuesday, 28 October, there will be no class as it is our mid-term break. Our next session will be on Tuesday 4 November.)

Our next session will continue our look at the Dead Sea Scrolls, and we'll be focusing on reading portions of the primary texts themselves. For our next class you will need to have read:

• Community Rule (1QS): 1-6:24 (Vermes p. 97-107)
• The Messianic Rule (1QSa): entire text (Vermes p. 157-160)
• The War Scroll (1QM): sections 1-2, 7:1-9 (Vermes p. 161-165; 170)
• The Temple Scroll (11QT): sections 2-17:5 (Vermes p. 190-194)
• Commentary on Habakkuk (1QpHab): 1-7:5 (Vermes p. 478-481)

Here are some questions you should try to answer as you're doing your reading. We'll be discussing these in our next session:

Community Rule/1QS:

• Did the Community Rule remind you of any biblical material? If so, what?
• Column 1:1-10 - do you notice here any of the distinctives from the Essene hypothesis which was discussed last week regarding the Qumran community?
• Columns 1-2 - note the use of Belial; who is this? What role does it play in this?
• Column 2:20-25 - what might these lines tell us about the community?
• Column 3:13-14 - who are the various peoples mentioned in these lines?
• Column 3:15-18 - what religious theme does this show evidence of?
• Column 4:2-12 - any comparisons here with Paul's use of the 'flesh' and 'spirit' in the NT?
• 5:1-3 -what do these lines tell us about the community?
• 5:5-6 - reminiscent of anything biblical?
• 5:7-11 - based on the discussion of the identity of the Qumran community, what insight might these lines give us?
• 6:14-24 - what are the entrance procedures, based on this document?

Messianic Rule/ 1QSa

• What are the main themes of this short scroll?
• 1:4-5 - what is significant about these lines?
• 2:12f - what role does the messiah play in these lines? How is the meal imagery used?

The War Scroll/ 1QM

• Vermes says this is theological writing, not a military manual. Do you see any clues of this?
• given that the scroll seems to be apolcalyptic in nature, how might this affect our understanding? and what might it be closest to in terms of biblical literature?
• 1:1-3 - who are the peoples mentioned, and why are they mentioned?
• Col. 1-2 - what linguistic clues are given that might connect this document to the Community Rule and/or the community in general?
• What do you make of 7:1-5, and how does this affect Vermes's understanding of this document?

The Temple Scroll (11QT)

• What are the main subjects covered in this document?
• What is the style closest to in relation to biblical literature?

Commentary on Habakkuk (1QpHab)

• 1:11 - how does the author incorporate contemporary people and situations into the text?
• 2:10f - who are the Chaldeans interpreted to be referring to? (You may want to look this up and find out if it's not immediately clear...)
• 5:9-12 - how do they interpret these verses from Habakkuk?
• 7:1-5 - note how Habakkuk was written specifically for their time.
  

For session 5 (21 October)...

Our next session will be the first of two on the Dead Sea Scrolls and Qumran. This session will focus on historical issues, identity of the community at Qumran, and theological themes.

By our next class you should have read:

• VK, Early Judaism, p. 150-166
• Fitzmyer, ‘The Dead Sea Scrolls and Early Christianity’, pg. 17-40, ch. 2 in The DSS and Christian Origins (handout)

Reading questions:

• What biblical texts were found at Qumran? What benefits have they brought to the study of the Bible (VK, 151-154)?
• What types of non-biblical literature were found at Qumran (VK, 154-158)?
• What evidence is usually given to connect the community at Qumran with the Essenes (VK, 160-163)?
• What role do the Teacher of Righteousness and the Wicked Priest play in the scrolls (VK, 163-164)?

• Why do some people suppose John the Baptist may have had some connection with the community at Qumran (Fitzmyer, 18-21)?
• What similarities does Fitzmyer point out between Paul's teachings and the writings at Qumran (Fitzmyer, 28-30)?
• What is learned from the use of Christological titles at Qumran (Fitzmyer, 30-34)?
• What are some of the parallels Fitzmyer highlights between the scrolls and the Gospels (Fitzmyer, 34-38)?
• What connections does Fitmyer make between the use of Melchizedek in Hebrews and in the Qumran scrolls (Fitzmyer, 38-39)?
  

For session 4 (14 October)...

Our next session will continue our look at the literature of the second Temple period, and we'll be focusing on the works of Philo and Josephus. By our next session you will need to have read:

• VanderKam, ch. 2, pg. 138-146 and 166-173;
  

• Excerpts from Philo (available in The Works of Philo in the library, or at the provided online links):
• On the Creation, paragraphs 1-6 (verses 1-25)
• Available online here
• Allegorical Interpretation I, paragraphs 1-8 (verses 1-20)
• Available online here
• Philo on the Logos: excerpts from ‘Into His Own’ online
• Available online here

• Excerpts from Josephus (available in the library under The Works of Flavius Josephus, or at the provided online links):
• Vita (Life), 1-6 and 19-22;
• Available online here
• Antiquities, Preface to Book 1; Book 18, chapter 3; Book 20, chapter 9;
• Book 1 available online here
• Book 18 available online here
• Book 20 available online here

You may also want to check out the Project on Ancient Cultural Engagement, set up by Steve Mason of York Univ., CA. There are lots of interesting links, including Josephus texts with commentary.

Here are some questions that we'll be discussing next session based on your reading:

Philo:

• Where does Philo live, and how does this affect his biblical interpretation?
• How do the first two paragraphs of 'On the Creation' serve as a philosophical introduction to the piece? What does he say in these paragraphs?
  
• How does Philo explain why God created in six days (paragraph 3)?
• What does Philo base his argument on that the creator created based on 'goodness' and 'truth' (paragraph 5)?
• What was your reaction to reading Philo's 'Allegorical Interpretations'?
• How does Philo interpret Moses' words in paragraph 1?
• What does Philo say about the number 7 in paragraphs 4-7?
• What do you make of the last line in paragraph 8?
• Which of the sections on Philo's use of the term 'logos' jumped out at you, and why?
• Why is Philo so attracted to the term 'logos'? Any connection between his use of the term and John's?

Josephus:

• Where is Josephus from, and how does this affect his writing, as compared with Philo?
• In Josephus' Vita (Life), section 2, Josephus tells us about several different sects within Judaism. What groups does he mention? What does it tell us that he was able to dabble in all of them?
• In section 4, what is Josephus' response to those who are talking of revolting against Rome?
• In section 22, Josephus uses the phrase 'repent and be faithful to me' or 'follow after me'. Where do we encounter this type of language in the biblical text?
• According to the preface of book 1 of his Antiquities, why did Josephus write it, and who is it for?
• Antiquities Book 18, ch. 3: in sections 1-2 we see a character named Pilate. What has Pilate done that has upset the people?
• What does this section tell us about Jesus? Any differences from the biblical account of Jesus?
• Antiquities Book 20, ch. 9: Who is the James that is referred to, and what is he doing here?
• The story of Masada is recounted only in Josephus' Wars of the Jews. Can you give a brief outline of the account?
  
  If you have any questions or comments in the meantime, feel free to let me know.