The Cemeteries of Qumran and Celibacy: Confusion Laid to Rest?

Zias, Joseph

doi:10.1163/156851700509931

Cited by 46 publications

(6 citation statements)

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“…A Byzantine date coheres with the jewellery typological study made by Christa Clamer, who noted that the earrings from Tomb 33 in the southern arm of the main cemetery, Tomb 1 in the southern cemetery and a crumbled glass bead from Tomb 32 should be dated to the Late Roman or Early Byzantine periods. These conclusions, along with the new radiocarbon date, seriously call into question the proposition made by Joe Zias (2000) that the intrusive Qumran graves should be attributed to relatively modern Bedouin (and see Norton 2003: 118-22). Elsewhere in the Qumran cemeteries that are dated to the time of the occupation of the settlement, a small but significant number of female skeletons have been identified (Eshel, Broshi, Freund and Schultz [2002], Table V, 161-3, and also 150-1).…”

Section: The Charred Palm Wood and Its Datingmentioning

confidence: 97%

New Photographs of the Qumran Excavations from 1954 and Interpretations of L.77 and L.86

Wagemakers

Taylor

2011

Palestine Exploration Quarterly

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Newly discovered photographs taken during the Qumran excavations in 1954, now available on the Palestine Exploration Fund website, can illuminate various problematic issues of the site's history. In this article aspects of Qumran are examined afresh with the aid of the data these photographs provide. The mud-brick, plastered 'blocks' of L.77 and L.86-L.87/L.89 have been interpreted in diverse ways by different Qumran researchers, but it is most likely that these features had different functions within each separate spatial context, since those of L.77 are much lower than those of L.86 and L.89. In a new photograph, the top of the central block in L.86 appears to have had a slight hollow. The blocks are not the bases for palm-log roof supports, since the fall of the burnt wood on the Period Ib floor in L.86 -now evidenced in a new photograph -indicates that the flat roofs at Qumran were constructed with beams running across the widths of rooms, with palm logs laid on top.

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Section: The Charred Palm Wood and Its Datingmentioning

confidence: 97%

New Photographs of the Qumran Excavations from 1954 and Interpretations of L.77 and L.86

Wagemakers

Taylor

2011

Palestine Exploration Quarterly

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“…The Halakhic Letter mandates that one may not marry certain individuals bearing heightened sources of impurity (4QMMT B 39–54). Indeed, members of the Qumran community may have practiced celibacy since women and sexual activity were considered major sources of impurity (Baumgarten 1990; Qimron 1992; see, however, Zias 2000).…”

Section: Religion In Practicementioning

confidence: 99%

Religion in the Dead Sea Scrolls

Jassen

2006

Religion Compass

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The present study is intended as a synthesis of the current state of research on religion in the Qumran community as articulated in the Dead Sea Scrolls. We treat here religion both in thought and in practice. The former refers to the theological belief system of the Qumran community: God, dualism and predestination and eschatology, messianism, and resurrection; the latter indicates the way that the religious ideals of the Qumran community were actualized in daily life: formation of Jewish law, temple, sacrifice, and prayer, and ritual and purity. Our intention is to present the critical issues (and texts) as they relate to each of these subjects and the various scholarly models associated with their study.

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“…The Qumran community, known only through Dead Sea Scrolls, is likely to have been Essene (Zias 2000). The "standard" hypothesis is that Essenes lived near Qumran ca.…”

Section: Judaism-essenesmentioning

confidence: 99%

Altruistic Celibacy, Kin‐Cue Manipulation, and The Development of Religious Institutions

Qirko

2004

Zygon

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Building on a model first proposed by Gary Johnson, it is hypothesized that religious institutions demanding celibacy and other forms of altruism from members take advantage of human predispositions to favor genetic relatives in order to maintain and reinforce these desired behaviors in non-kin settings. This is accomplished through the institutionalization of practices to manipulate cues through which such relatives are regularly identified. These cues are association, phenotypic similarity, and the use of kin terms. In addition, the age of recruits and their contact with actual kin are factors that relate to kinship recognition and that are similarly manipulated by institutions in order to reinforce altruistic behavior directed toward non-kin. Support for this set of predictions is presented from historical and ethnographic sources on monastic life in Buddhism, Christianity, and Hinduism, as well as Islamic dervish groups, the Essenes, Shakers, and others. Potential implications of the model for understanding the development of religious institutions are preliminarily explored by reviewing Joachim Wach's model of religious developmental stages as well as some of the literature on the relationship between individualism and communalism in incipient religious organizations, in light of the kin-cue manipulation model.

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The Cemeteries of Qumran and Celibacy: Confusion Laid to Rest?

Cited by 46 publications

References 0 publications

New Photographs of the Qumran Excavations from 1954 and Interpretations of L.77 and L.86

New Photographs of the Qumran Excavations from 1954 and Interpretations of L.77 and L.86

Religion in the Dead Sea Scrolls

Altruistic Celibacy, Kin‐Cue Manipulation, and The Development of Religious Institutions

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