{"id":312,"date":"2020-01-25T15:23:12","date_gmt":"2020-01-25T21:23:12","guid":{"rendered":"http:\/\/nazarenespace.com\/blog\/?p=312"},"modified":"2021-09-19T21:04:55","modified_gmt":"2021-09-20T02:04:55","slug":"the-qumran-community-were-essenes","status":"publish","type":"post","link":"http:\/\/nazarenespace.com\/blog\/2020\/01\/25\/the-qumran-community-were-essenes\/","title":{"rendered":"The Qumran Community were Essenes"},"content":{"rendered":"\n
\"\"<\/figure><\/div>\n\n\n\n

The Qumran Community were Essenes<\/strong>
By<\/strong>
James Scott Trimm<\/strong><\/p>\n\n\n\n

Every once in a while sensational theories about the Dead Sea Scrolls\/Qumran Scrolls make the rounds again. Many of these theories insist that the Dead Sea Scrolls were not Essene documents. <\/p>\n\n\n\n

The fact is that anyone who can read, and exercise basic logic, can see for themselves that the Qumran Scrolls were the product of Essenes.<\/p>\n\n\n\n

The standard model accepted by most scholars is that the Qumran Community were Essenes and that the bulk of the Dead Sea Scrolls represent Essene documents.\u00a0 However some have been misled by various theories ascribing the scrolls to Sadducees or other groups.\u00a0 The truth is that the evidence that the Qumran Community were Essenes is overwhelming.\u00a0 To begin with Pliny the Elder (Gaius Plinius Secundus (c. 23 CE \u2013 August 25,\u00a0 79 CE)) was a Roman author, naturalist, and natural philosopher. He was also a naval and army commander of the early Roman Empire and personal friend of the emperor Vespasian.\u00a0 In his writings he tells us that in the Second Temple Era there was a community of Essenes that lived right at the physical location of Qumran:

To the west [of the Dead Sea] the Essenes have put the necessary distance between themselves and the insalubrious shore. They are a people unique of its kind and admirable beyond all others in the whole world without women and renouncing love entirely, without money, and having for company only the palm trees. Owing to the throng of newcomers, this people is daily re-born in equal number; indeed, those whom, wearied by the fluctuations of fortune, life leads to adopt their customs, stream in great numbers. Thus, unbelievable though this may seem, for thousands of centuries a race has existed which is eternal yet into which no one is born: so fruitful for them is the repentance which others feel for their past lives! Below the Essenes was the town of Engada [Engedi], which yielded only to Jerusalem in fertility and palm-groves but is today become another ash-heap. From there, one comes to the fortress of Masada, situated on a rock, and itself near the lake of Asphalt.<\/em>
(Pliny the Elder, Historia Naturalis V, 17, 4 (73))<\/em>

When we compare what the first century Jewish Roman writer Josephus tells us about the Essenes with the Dead Sea Scrolls, it becomes obvious that the authors were Essenes: <\/p>\n\n\n\n

Essenes<\/th>Qumran<\/th><\/tr>
Predestination:<\/strong>
\n\n\u201c\u2026the sect of the Essenes affirm that fate governs all things, and \nthat nothing befalls men but what is according to its determination.\u201d
\n\n(Josephus; Ant. 13:5:9)<\/td>		Predestination:<\/strong>
\n\n“From the God of Knowledge comes all that is and shall be. Before \never they existed He established their whole design, and when, as \nordained for them, they come into being, it is in accord with His \nglorious design that they accomplish their task without change. \u2026\u201d
\n\n(1QS 3:15f)<\/td><\/tr>
Communal Property:<\/strong>
\n\n\u201cThis is demonstrated by that institution of theirs, which will not \nallow anything to hinder them from having all things in common; so that a\n rich man enjoys no more of his own wealth than he who has nothing at \nall.\u201d
\n\n(Ant. 18:1:5)
\n\n\u201cThese men are despisers of riches, and so very communicative as \nraises our admiration.  Nor is there any one to be found among them who \nhas more than another;  for it is a law among them, that those who come \nto them must let what they have be common to the whole order, insomuch, \nthat among them all there is no appearance of poverty or excess of \nriches, but everyone\u2019s possessions are intermingled with every other\u2019s \npossessions,\u2026\u201d
\n\n(Wars 2:8:3)
\n\n<\/td>		Communal Property:<\/strong>
\n\n\u201cAll who volunteer for his truth are to bring the full measure of \ntheir knowledge, strength, and wealth into the Yahad of God.  Thus will \nthey purify their knowledge in the verity of God\u2019s laws, properly \nexercise their strength according to the perfection of his ways, and \nlikewise their wealth by the canon of His righteous counsel.\u201d
\n\n(1QS 1:11-13)<\/td><\/tr>
Negative View of Women:<\/strong>
\n\n\u201c\u2026they guard against the lascivious behavior of women, and are persuaded that none of them preserve their fidelity to one man.\u201d
\n\n(Wars 2:8:2)
\n\n\n<\/td>		Negative View of Women:<\/strong>
\n\n\u201cShe speaks emptiness\u2026  she flatters men with nonsense and leads them to uselessness.  Her heart sets traps,
\n\n\u2026  No one will keep her from her never-ending fornication.  Her eyes \ndart here and there, looking for a virtuous man to catch, an important \nman to lead astray, a just man to make unjust,\u2026
\n\n(4Q184)<\/td><\/tr>
Office of Overseer:<\/strong>
\n\n\u201c…and if any of their sect come from other places, what they have \nlies open for them, just as if it were their own;  and they go into such\n as they never knew before, as if they had been ever so long acquainted \nwith them. For which reason they carry nothing with them when they \ntravel into remote parts, though still they take their weapons with \nthem, for fear of thieves.  Accordingly there is, in every city where \nthey live,  one appointed particularly to take care of strangers,  and \nprovide garments and other necessaries for them.\u201d
\n\n(Josephus; Wars 2:8:4)
\n\n<\/td>		Office of Overseer:<\/strong>
\n\n\u201cThey [the Yahad] shall also take steps to incorporate his property, \nputting it under the authority of the Overseer together with that of the\n general membership,\u2026\u201d
\n\n(1QS1 6:19-20)<\/td><\/tr>
Ritual Bathe of Purification:<\/strong>
\n\n\u201c\u2026they then bathe their bodies in cold water.  And after this purification is over\u2026\u201d
\n\n(Josephus; Wars 2:8:5)<\/td>		Ritual Bathe of Purification:<\/strong>
\n\n\u201cAbout purification by water.  A man may not wash himself in water that is filthy and to shallow to make a ripple.\u201d
\n\n(Dam. Doc. 10:10-11)
\n\n\u201cCeremonies of atonement cannot restore his innocence, nor cultic \nwaters his purity.  He cannot be sanctified by immersion in oceans and \nrivers, nor purified by mere ritual bathing\u2026.  Only thus can he really \nreceive the purifying waters and be purged by the cleansing flow.
\n\n(1Qs 3:4f; 5, 13)<\/td><\/tr>
Ritual Communal Meal:<\/strong>
\n\n\u201c\u2026every one meets together in an apartment of their own, into which \nit is not permitted to any of another sect to enter; while they go, \nafter a pure manner, into the dining-room, as into a certain holy \ntemple, and quietly set themselves down; upon which the baker lays them \nloaves in order; the cook also brings a single plate of one sort of \nfood, and sets it before every one of them; but a priest says grace \nbefore meat; and it is unlawful for any one to taste of the food before \ngrace be said. The same priest, when he has dined, says grace again \nafter meat; and when they begin, and when they end, they praise God, as \nhe that bestows their food upon them;\u2026\u201d
\n\n(Wars 2:8:5)
\n\n<\/td>		Ritual Communal Meal:<\/strong>
\n\n\u201cThey shall eat, pray and deliberate communally.  Wherever ten men \nbelonging to the society of the Yahad are gathered, a priest must always\n be present.  The men shall sit before the priest by rank, and in that \nmanner their opinions will be sought on any matter.  When the table has \nbeen set for eating or the new wine readied for drinking, it is the \npriest who shall stretch out his hand first, blessing the first portion \nof the bread or the new wine.\u201d
\n\n(1Qs 6:2-5)
\n\n\u201cThe procedure for the [mee]ting of the men of reputation [when they \nare called] to the banquet held by the society of the Yahad, when [God] \nhas fa[th]ered (?) the Messiah (or, when the Messiah has been revealed) \namong them: [the Priest,] as head of the entire congregation of Israel, \nshall enter first, trailed by all [his] brot[hers, the Sons of] Aaron, \nthose priests [appointed] to the banquet of the men of reputation.  They\n are to sit be[fore him] by rank.  Then the
\n\n[Mess]iah of Israel may en[ter], and the heads of the th[ousands of \nIsrael] are to sit before him by rank. \u2026 all the heads of the \ncongregation’s cl[ans], together with [their] wis[e and knowledgeable \nmen]. Shall sit before them by rank.  [When] they gather [at the] \ncommunal [tab]le, [having set out bread and w]ine so the communal table \nis set [for eating] and [the] wine (poured) for drinking, none [may \nr]each for the first portion of the     bread or [the wine] before the \nPriest.  For [he] shall [bl]ess the first
\n\nportion of the bread and the wine, [reac]hing for the bread first. \nAfterw[ard] the Messiah of Israel [shall re]ach for the bread.  \n[Finally,] ea[ch] member of the whole congregation of the Yahad [shall \ngive a bl]essing, [in descending order of] rank. This procedure shall \ngovern every me[al], provided at least ten
\n\nme[n are ga]thered together.\u201d
\n\n(1Qsa 2, 11-22)
\n\n<\/td>		Row:6 Cell:2<\/td><\/tr>
They Speak in Turn:<\/strong>
\n\n\u201cNor is there ever any clamor or disturbance to pollute their house, \nbut they give every one leave to speak in their turn; which silence thus\n kept in their house appears to foreigners like some tremendous mystery;\n the cause of which is that perpetual sobriety they exercise,\u2026\u201d
\n\n(Wars 2:8:5)
\n\n<\/td>		They Speak in Turn:<\/strong>
\n\n\u201c\u2026none should interrupt the words of his comrade, speaking before his\n brother finishes what he has to say.  Neither should anyone speak \nbefore another of higher rank.  Only the man being questioned shall \nspeak in his turn.\u201d
\n\n(1Qs 6:10-11) <\/td><\/tr>
Against Oaths:<\/strong>
\n\n\u201c\u2026whatsoever they say also is firmer than an oath; but swearing is \navoided by them, and they esteem it worse than perjury for they say that\n he who cannot be believed without [swearing by] God is already\u201d \ncondemned.
\n\n(Wars 2:8:6)<\/td>		Against Oaths:<\/strong>
\n\n\u201cA man must not swear
\n\neither by Aleph and Lamedh (Elohim) or by Aleph and Daleth (Adonai)\u2026\u201d
\n\n(Dam. Doc. 15:1)<\/td><\/tr>
Process of Initiation:<\/strong>
\n\nBut now if any one has a mind to come over to their sect,<\/em><\/strong> he is not immediately admitted, but he is prescribed the same method of living which they use for a year<\/em><\/strong>,\n while he continues excluded’; and they give him also a small hatchet, \nand the fore-mentioned girdle, and the white garment. And when he has \ngiven evidence, during that time, that he can observe their continence, \nhe approaches nearer to their way of living, and is made a partaker of \nthe waters of purification; yet is he not even now admitted to live with\n them; for after this demonstration of his fortitude, his temper is \ntried two more years<\/em><\/strong>; and if he appear to be worthy, they then admit him into their society. And before he is allowed to touch their common food, he is obliged to take tremendous oaths<\/em><\/strong>,
\n\n(Wars 2:8:7)<\/td>		Process of Initiation:<\/strong>
\n\nIf any man in Israel wish to be affiliated to the formal congregation of the community<\/em><\/strong>,\n the overseer of the general membership is to examine him as to his \nintelligence and his actions and, if he then embark on a course of \ntraining, he is to have him enter into a covenant to return to the truth\n and turn away from all perversity. Then he is to appraise him of all \nthe rules of the community.  Subsequently, when that man comes to \npresent himself to the general membership, everyone is to be asked his \nopinion about him. and his admission to or rejection from the formal \ncongregation of the community is to be determined by general vote.  No \ncandidate, however, is to be admitted to the formal state of purity \nenjoyed by the general membership of the community until, at the \ncompletion of a full year, his spiritual attitude and his performance \nhave been duly reviewed. Meanwhile he is to have no stake in the common \nfunds.
\n\nAfter he has spent a full year in the midst of the community, the \nmembers are jointly to review his case, as to his understanding and \nperformance in matters of doctrine. If it then be voted by the opinion \nof the priests and of a majority of their co-covenanters to admit him to\n the sodality, they are to have him bring with him all his property and \nthe tools of his profession. These are to be committed to the custody of\n the community’s ‘minister of works’. They are to be entered by that \nofficer into an account, but he is not to disburse them for the general \nbenefit.
\n\nNot until the completion of a second year<\/em><\/strong> among the \nmembers of the community is the candidate to be admitted to the common \nboard. [Drink] When however, that second year has been completed, he is \nto be subjected to a further review by the general membership, and if it\n then be voted to admit him to the community, he is to be registered in \ndue order of rank which he is to occupy among his brethren in all \nmatters pertaining to doctrine, judicial procedure, degree of purity and\n share in the common funds. Thenceforth his counsel and his judgment are\n to be at the disposal of the community.
\n\n(1Qs 6:13-23)
\n\n\u201cAnd whosoever in all Israel shall enter into the covenant by a \nstatute forever, together with their children who are (not of an age) to\n pass over into the number of those who are enrolled by the oath of the covenant<\/em><\/strong>,\n shall confirm it on their behalf.  And this is also the law throughout \nthe entire period of the wickedness for every one who returns from his \ncorrupt way.  On the day when he speaks with the Overseer of the many \nthey shall enroll him by the oath of the covenant that Moses established\n with Israel the covenant to re(turn to the Law of  M)oses \u2026with all \n(his) heart\u2026(and with all his) soul: as regards that which there is \nfound to be done by them\u2026  And no man shall make known to him the laws \nuntil he stand before the Overseer  (who) shall search out concerning \nhim when he examines him.
\n\n(Dam. Doc. 15:5-12)
\n\n<\/td><\/tr>
Spitting Prohibited:<\/strong>
\n\n\u201cThey also avoid spitting in the midst of them, or on the right side.\u201d
\n\n(Wars 2:8:9)<\/td>		Spitting Prohibited:<\/strong>
\n\n“A man who spits in a session of the many shall be fined for thirty days” (1QS 7:13).<\/td><\/tr>
Stricter than any other Jews Regarding Sabbath:<\/strong>
\n\n\u201c\u2026they are stricter than any other of the Jews in resting from their labors on the seventh day\u2026\u201d
\n\n(Wars 2:8:9)<\/td>		\nStricter than any other Jews Regarding Sabbath:<\/strong>
\n\n\u201cAs to the Sabbath, to observe it according to its law, no man shall \ndo work on the sixth day from the time when the sun\u2019s orb in its \nfullness is still without the gate, for it is He who has said, \u2018Observe \nthe Sabbath day to keep it holy.\u2019
\n\nAnd on the Sabbath day no man shall utter a word of folly and \nvanity.  No man shall lend aught, to his neighbor.  None shall dispute \non matters of wealth and gain.  None shall speak on matters of work and \nlabor to be done on the following morning.  No man shall walk in the \nfield to do the work of his business.  On the Sabbath none shall walk \noutside his city more than a thousand cubits.  No man shall eat on the \nSabbath day aught save that which is prepared or perishing (in the \nfield).  Nor shall one eat or drink unless in the camp.  (If he was) on \nthe way and went down to wash he may drink where he stands, but he shall\n not draw into any vessel.  No man shall send the son of a stranger to \ndo his business on the Sabbath day\u2026.
\n\nNo man shall fast of his own will on the Sabbath.  No man shall walk \nafter the animal to pasture it outside his city more than two thousand \ncubits.  None shall lift his hand to smite it with (his) fist.  If it be\n stubborn he shall not remove it out of his house. No man shall carry \nanything from the house to the outside or from the outside into the \nhouse, and if he be in the vestibule he shall not carry anything out of \nit or bring in anything into it.  None shall open the cover of a vessel \nthat is pasted on the Sabbath. No man shall carry on him spices to go \nout or come in on the Sabbath.  None shall lift up in his dwelling house\n rock or earth.  Let not the nursing father take the sucking child to go\n out or to come in on the Sabbath.  No man shall provoke his manservant \nor his maid-servant or his hireling on the Sabbath. No man shall help an\n animal in its delivery on the Sabbath day.  And if it falls into a pit \nor ditch, he shall not raise it on the Sabbath.  No man shall rest in a \nplace near to the Gentiles on the Sabbath.  No man shall suffer himself \nto be polluted [the Sabbath] for the sake of wealth or gain on the \nSabbath.  And if any person falls into a place of water or into a place \nof\u2026 he shall not bring him up by a ladder or a cord or instrument.  No \nman shall offer anything on the altar on the Sabbath, save the \nburnt-offering of the Sabbath, for so it is written \u2018Excepting your \nSabbaths\u2019.
\n\n(Dam. Doc. 10:14-11:18)<\/td><\/tr>
\u2026they will not remove any vessel out of its place [on the Sabbath]\u2026
\n\n(Wars 2:8:9)<\/td>		No man shall carry anything from the house to the outside or from\n the outside into the house, and if he be in the vestibule he shall not \ncarry anything out of it or bring in anything into it.  None shall open \nthe cover of a vessel that is pasted on the Sabbath.
\n\n(Dam. Doc. 11:7-9)
\n\n<\/td><\/tr>
Their Four Classes:<\/strong>
\n\n\u201c\u2026they are parted into four classes<\/em><\/strong>\u2026\u201d
\n\n(Wars 2:8:10)<\/td>		Their Four Classes:<\/strong>
\n\n\u201cAll shall be mustered by their names; the priests first<\/em><\/strong>, the Levites second<\/em><\/strong>, the Children of Israel third<\/em><\/strong>, the proselytes fourth<\/em><\/strong>.\u201d
\n\n(Dam. Doc. 14:3-6) <\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n


If it walks like an Essene and talks like an Essene…. its an Essene! <\/p>\n\n\n\n

Update: We must still raise at least $400 by the end of the day Monday (9\/20\/2021) or our account will plunge into the negative, causing a cascade of returned items and fees!<\/span><\/em><\/strong><\/em><\/h2>\n\n\n\n

As you know we have been digging ourselves out of a budget shortfall<\/em><\/strong>.  As\n I have said to you many times, I look on this work as a co-operative \none with me, and all of you combining our resources together in order to\n get the job done of helping to teach this great truth to all in the \nworld who will listen. Thank you so much from the bottom of my heart for\n your continued support, you are the ones who make it all possible<\/strong><\/em> by your contributions and your prayers for our work. I truly appreciate your help in every way.<\/p>\n\n\n\n

If you can make a one time donation of $500 or $1,000 dollars to support this work.<\/strong><\/em><\/p>\n\n\n\n


Donations can be sent by paypal to donations@wnae.org.<\/span><\/em><\/h2>\n\n\n\n



Or click HERE<\/a> to donate<\/strong><\/em><\/strong><\/em><\/h2>\n","protected":false},"excerpt":{"rendered":"

The Qumran Community were EssenesByJames Scott Trimm Every once in a while sensational theories about the Dead Sea Scrolls\/Qumran Scrolls make the rounds again. Many of these theories insist that the Dead Sea Scrolls were not Essene documents. The fact is that anyone who can read, and exercise basic logic, can see for themselves that … Continue reading “The Qumran Community were Essenes”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"rop_custom_images_group":[],"rop_custom_messages_group":[],"rop_publish_now":"initial","rop_publish_now_accounts":[],"rop_publish_now_history":[],"rop_publish_now_status":"pending","footnotes":""},"categories":[1],"tags":[],"class_list":["post-312","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"yoast_head":"\nThe Qumran Community were Essenes - NazareneSpace Blog<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"http:\/\/nazarenespace.com\/blog\/2020\/01\/25\/the-qumran-community-were-essenes\/\" class=\"yoast-seo-meta-tag\" \/>\n<meta property=\"og:locale\" content=\"en_US\" class=\"yoast-seo-meta-tag\" \/>\n<meta property=\"og:type\" content=\"article\" class=\"yoast-seo-meta-tag\" \/>\n<meta property=\"og:title\" content=\"The Qumran Community were Essenes - NazareneSpace Blog\" class=\"yoast-seo-meta-tag\" \/>\n<meta property=\"og:description\" content=\"The Qumran Community were EssenesByJames Scott Trimm Every once in a while sensational theories about the Dead Sea Scrolls\/Qumran Scrolls make the rounds again. 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Many of these theories insist that the Dead Sea Scrolls were not Essene documents. 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