By Carol A. Newsom
This quantity investigates severe practices wherein the Qumran neighborhood constituted itself as a sectarian society. Key to the formation of the neighborhood used to be the reconstruction of the identification of person individuals. during this means the "self" turned an incredible symbolic area for the advance of the ideology of the sect. individuals who got here to event themselves in mild of the narratives and symbolic constructions embedded in the neighborhood practices may have built the tendencies of affinity and estrangement valuable for the structure of a sectarian society. Drawing on a number of theories of discourse and perform in rhetoric, philosophy, and anthropology, the booklet examines the development of the self in crucial records: the Serek ha-Yahad and the Hodayot.
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Extra resources for The Self as Symbolic Space: Constructing Identity and Community at Qumran (Studies on the Texts of the Desert of Judah)
What's hidden . . . issues too nice for human figuring out” (Sir 3:20–22), while this can be accurately what the booklet of Daniel bargains (Dan 2:22, 30; 7:15–16; 8:15–17; 9:22; 10:7). even though the competition isn't really as particular, the predestinarian assumptions of Daniel, that are invaluable presuppositions for the type of wisdom he cultivates, wouldn't be admitted through Ben Sira (Sir 15:11–20). The challenging caliber of information is emphasised in a notable manner in Daniel, in particular within the apocalyptic chapters. The determine of Daniel as specialist, built within the narratives, is used explicitly as a foil within the apocalypses, the place the professional seems again and again baffled. Esotericism replaces services because the version of information. Its otherworldly caliber is emphasized—far past Ben Sira’s light language of inspiration—through the media of dream visions and angelic interpreters, in addition to during the bodily devastating results of revelation. forty five eventually, there's in Daniel a fancy interaction among withholding and disclosing wisdom that's really alien to the version of the sapiential instructor in Sirach. this is often as real within the narratives as within the apocalypses. In Daniel 2, Daniel tells Nebuchadnezzar the reality, yet now not the total fact. The reader, in spite of the fact that, is implicitly invited to figure convinced meanings that Daniel has declined to percentage with Nebuchadnezzar. The apocalypses current themselves within the guise of information that has been hid for hundreds of years (“secret and sealed till the tip of time,” 12:9; cf. 12:4) and but is disclosed within the act of studying the putatively now unsealed publication. fifty eight based on Daniel the “wise” are to reveal their wisdom to “the many. ” wisdom in Daniel therefore additionally serves to shape group, yet no longer within the means that it's depicted in Deuteronomy, Ezra-Nehemiah and Chronicles, and never within the approach it's defined in Ben Sira. the following, wisdom not just contains yet excludes: “None of the depraved shall comprehend, yet people who find themselves clever shall comprehend” (12:10). even though there isn't any chance of an overt polemical relation among Ben Sira and the writer of the narratives and apocalypses of Daniel, they do implicitly contest one another’s development of identical to the scribe, of the content material and modes of data, and of the social services of such wisdom. even if the actual occasions of the Hellenistic drawback of 175–163 BCE surely affect the way the apocalypses of Daniel are built, the elemental version of data that they include might be pointed out in apocalyptic writings that antedate the difficulty, for example, within the prior written elements of the books of Enoch (1 Enoch 1–36 and 72–82). fifty nine Daniel and Enoch at the one hand and Ben Sira at the different characterize systemically sorts of scribal wisdom, which have been absolutely constructed in several social contexts. 60 regrettably, we're extraordinarily ignorant in regards to the social determinants that formed those methods fifty eight See Davies, “Reading Daniel Sociologically,” 356–57, about the position of the “secret” in Daniel.