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Extra info for From Qumran to the Yahad. A New Paradigm of Textual Development for The Community Rule (Studies on the Texts of the Desert of Judah)

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27 Saldarini also overlooks other internal evidence from the Scrolls. He gives little notice to the role of lineage or heredity (whether real or perceived) as a factor in the formation of social groups. This, at least outwardly, played a role in the rise of the Sadducees, whose name derives from Zadok, and possibly also with the Scrolls’ communities. 26 THE YAḤAD AND THE SEREKH 31 Jewish Other, they simultaneously created their identity contra them, establishing themselves as foils to the errant Jews.

10 Pieter F. Craffert, “An Exercise in the Critical Use of Models: The ‘Goodness of Fit’ of Wilson’s Sect Model,” in Social Scientific Models for Interpreting the Bible: Essays in the Context Group in Honor of Bruce J. Malina (ed. J. Pilch; Leiden: Brill, 2001), 21-46. 11 Note how Bruce J. Malina critiques the use of such models for the Jesus movement, in “Patron and Client: The Analogy behind Synoptic Theology,” 4 (1988): 2-32; “Early Christian Groups: Using Small Group Formation Theory to Explain Christian Organizations,” in Modeling Early Christianity: Social-Scientific Studies of the New Testament in Its Context (ed.

The most striking observation in my comparison is that there is considerable overlap between the manuscripts, which for the most part share similar organizational terminology and offer hints of a common core of early material. 40 Nevertheless, the differences between the copies are frequently cited, with a select few of these variants receiving much press. In response, I take this type of variant analysis to its logical extreme, systematically comparing all of the variants between 1QS and 4QSb,d,e.

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