A New Theory on Aṣḥāb al-kahf (“The Sleepers of the Cave”) Based on Evidence from the Dead Sea Scrolls (dss)

2017 ◽  
Vol 15 (1) ◽  
pp. 20-47
Author(s):  
Rashid Iqbal

The discovery of the Dead Sea Scrolls (dss) in 1947 substantially transformed ideas surrounding Second Temple Judaism and early Christianity. Up to now, Islamic scholars have paid little attention to dss, primarily because of the perception that dss are an exclusively Judeo-Christian matter. However, a common research field has grown out of dss, one that compels an Islamic response that will answer certain unaddressed queries. Therefore, in this hermeneutic synopsis, nature, history and an exposition of Aṣḥāb al-kahf are expounded in the light of references from dss, Second Temple Judaism, early Christian history, the history of the Roman Empire and astounding connections found in the Qurʾān. This delineated and innovative method may be called the “Five-Pronged Juxtaposing” approach, and it is entirely different from existing perspectives.1

Author(s):  
David Wheeler-Reed

This chapter establishes that most of the sexual ethics of Second Temple Judaism are similar to the ideological sexual codes of the Roman Empire. It examines works as diverse as Tobit, the writings of Philo and Josephus, and the Dead Sea Scrolls. It contends that the dominant sexual ideology among Second Temple Jews is “Procreationism,” which maintains that sex is for reproduction and not for pleasure. Furthermore, it suggests that most of the Jewish literature of the Second Temple period upholds the same hegemonic ideology of the Augustan marriage legislation, except for the writings of the Essenes.


Author(s):  
Timothy H. Lim

‘Jewish sectarianism in the Second Temple period’ contextualizes the Dead Sea Scrolls within the history of Second Temple Judaism and discusses the origins and history of the Qumran community of the Essenes. The period began under Persian rule, when Cyrus adopted a policy of religious tolerance. Alexander’s conquest of Judaea led to Hellenistic rule, until the Maccabaean revolt gained Jewish freedom. The Qumran–Essenes did not view Maccabaeans as legitimate rulers, so left the group before the Hasamonaean dynasty began. Judaism at this time comprised many sects. Some, such as the Qumran–Essenes, were introversionist and isolated, whereas others were reformist and remained in wider society.


Author(s):  
Annette Yoshiko Reed

“Second Temple Judaism” is a common designation for the Jewish traditions that flourished between the return of exiles from Babylon and the rebuilding of the Jerusalem Temple under Persian patronage from 538 to 515 bce, and the destruction of the Temple by Roman forces in 70 ce. In practice, research on the period often focuses on the 4th century bce and following, and stretches into the 2nd century ce. Sometimes referred to erroneously as “intertestamental,” Second Temple Judaism has attracted sustained attention since the late 19th century as a transitional age between the ancient Israelite religion reflected in the early strata of the Hebrew Bible and the emergence of Christianity and classical rabbinic Judaism in their characteristically postsacrificial forms in late Antiquity. In relation to the former, it has been called “postexilic,” “post-biblical,” or “late Judaism,” and, in relation to the latter, “prerabbinic” or “early Judaism.” Particularly since the discovery and publication of the Dead Sea Scrolls, it has been studied increasingly for its own sake and on its own terms. By the 1970s, a nascent subfield was taking form, energized by a new emphasis on the diversity of the Judaism from within which Christianity arose. In the late 20th century, studies of the Dead Sea Scrolls revealed new insights into the significance of this period for the development of Judaism as well. Long deemed critical for Jewish engagement with Greek language and literature and for the spread of Jewish communities throughout the Mediterranean world, the Second Temple period has also become a new locus for research on halacha, purity, and biblical interpretation. In addition, its study continues to create a space for discussion and collaboration among specialists in the Hebrew Bible, Classics, New Testament, Jewish studies, and rabbinics. This entry focuses on the literary evidence for Second Temple Judaism, selectively treating themes and issues that cross the large span of periods and places encompassed by this scholarly designation; for material and documentary evidence for Jews in the Second Temple period, the reader is referred to the Oxford Bibliographies articles on specific locales and time periods. Please see also Inscriptions, Papyri, Coins, and Seals in the Oxford Bibliographies article Hellenistic Judaism.


Author(s):  
Eileen M. Schuller

This chapter describes key aspects of the ritual and worship of a specific group within Second Temple Judaism, especially as can be known from the written texts preserved in the Dead Sea Scrolls. These manuscripts, discovered some seventy years ago in the caves near the site of Qumran, provide much previously unknown information, both descriptions about ritual practice and actual texts of many prayers, psalms, blessings, and liturgies that are known only because they were preserved in the caves. Many of these scrolls are very fragmentary, and any reconstruction of the details of worship practice must remain tentative. The Scrolls contain collections of set prayers for the days of the week, the days of the months, for feasts, songs for the Sabbath, a collection of Thanksgiving Psalms (Hodayot) that are expressive of the distinctive worldview and spirituality of this group, and liturgies for entrance into the community through a covenant renewal ceremony


Author(s):  
Timothy H. Lim

The Dead Sea Scrolls: A Very Short introduction discusses the cultural significance of the discovery of the Dead Sea Scrolls and the religious, political, and legal controversies during the seventy years of study since they were found. It looks at the contribution the scrolls have made to our understanding of the Old Testament or Hebrew Bible, and the origins of early Christianity. Exploring the most recent scholarly discussions on the archaeology of Khirbet Qumran, and the study of the biblical texts, the canon, and the history of the Second Temple Period, it considers what the scrolls reveal about the communities closely associated with the scrolls and sectarianism in early Judaism.


2019 ◽  
Vol 50 (4-5) ◽  
pp. 437-459
Author(s):  
John J. Collins

AbstractThere has been an explosion of interest in Second Temple Judaism over the last fifty years. In the first half of the period under review, the Pseudepigrapha were at the cutting edge. This period culminated in the publication of the new enlarged edition of the Old Testament Pseudepigrapha, edited by James H. Charlesworth. Beginning in the 1980s, interest shifted to the Dead Sea Scrolls, culminating in the rapid publication of the corpus under the editorship of Emanuel Tov. At the same time, new discoveries shed light on the encounter of Judaism with Hellenism, both in Judea in the Maccabean period and in the Egyptian diaspora. Few scholars would now defend an idea of “normative Judaism” in this period, but that idea still casts a shadow on the ongoing debates.


Author(s):  
Arjen Bakker

This article argues that wisdom in the Dead Sea Scrolls is not a continuation of the biblical Wisdom tradition. What we see in the scrolls is rather a reinterpretation of biblical Wisdom Literature within new conceptual frameworks and within the broader context of the interpretive culture of Second Temple Judaism. One of the main aspects of this new version of wisdom is that it is hidden and not available to just anyone. The emphasis on mystery and the hidden structures of time is shared by Wisdom texts from Qumran and from the Hellenistic world. Wisdom is omnipresent across Jewish traditions as it is integrated with Torah, revelation, and prayer. The discovery of the Dead Sea Scrolls has made clear how deeply embedded wisdom was across genres and traditions.


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