Elisha Qimron, The Dead Sea Scrolls: The Hebrew Writings, Volume Two (Jerusalem: Yad Ben-Zvi, 2013), 50 [Hebrew], reads כ̇ע̊ל̊ כ̊[נפי, “as on w[ings]” rather than פ̊לא̇[י]ם̊, “miracu[lous]ly” as in djd 7:158-59 and dssr 5.242-43. For the variants על-כעל, “(as) on” in Exod 19:4, see the lxx, Tg. Ps.-J., Tg. Onq. and Syr. (bhs, 117). Exod 19:6 is quoted towards the end of the Sunday prayer: ממלכת ]כוהנים וגוי קדוש (“a kingdom of ]priests and a holy nation,” 4Q504 5:10). Translations of verses in the Hebrew Bible are from jps Hebrew-English Tanakh: The Traditional Hebrew Text and the New jps Translation (2nd ed.; Philadelphia: The Jewish Publication Society, 2000).

Elisha Qimron, The Dead Sea Scrolls: The Hebrew Writings, Volume Two (Jerusalem: Yad Ben-Zvi, 2013), 50 [Hebrew], reads כ̇ע̊ל̊ כ̊[נפי, “as on w[ings]” rather than פ̊לא̇[י]ם̊, “miracu[lous]ly” as in djd 7:158-59 and dssr 5.242-43. For the variants על-כעל, “(as) on” in Exod 19:4, see the lxx, Tg. Ps.-J., Tg. Onq. and Syr. (bhs, 117). Exod 19:6 is quoted towards the end of the Sunday prayer: ממלכת ]כוהנים וגוי קדוש (“a kingdom of ]priests and a holy nation,” 4Q504 5:10). Translations of verses in the Hebrew Bible are from jps Hebrew-English Tanakh: The Traditional Hebrew Text and the New jps Translation (2nd ed.; Philadelphia: The Jewish Publication Society, 2000).)| false
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Moshe Weinfeld, The Organizational Pattern and the Penal Code of the Qumran Sect: A Comparison with Guilds and Religious Associations of the Hellenistic—Roman Period (Göttingen: Vandenhoeck & Ruprecht, 1986).

Moshe Weinfeld, The Organizational Pattern and the Penal Code of the Qumran Sect: A Comparison with Guilds and Religious Associations of the Hellenistic—Roman Period (Göttingen: Vandenhoeck & Ruprecht, 1986).)| false
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The first quotation is from Newsom, “Religious Experience,” 206; the second from Newsom, Self, 12. For the formation of identity in the Serekh and for the importance of “I” discourses in the formation of Yaḥad identity, see Newsom, Self, 1-2, 14-15, 91-190, 196-204, 345-51.

The first quotation is from Newsom, “Religious Experience,” 206; the second from Newsom, Self, 12. For the formation of identity in the Serekh and for the importance of “I” discourses in the formation of Yaḥad identity, see Newsom, Self, 1-2, 14-15, 91-190, 196-204, 345-51.)| false
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James C. VanderKam, “Sinai Revisited,” in Biblical Interpretation at Qumran (ed. M. Henze; Grand Rapids: Eerdmans, 2005), 44-60, goes so far as to suggest that the self-designation Yaḥad refers to the Israelite’s announcing their commitment “together, as one” at Sinai (Exod 19:8). For the proper observance of the Torah as one of the Yaḥad’s central group beliefs and for the importance of the passages discussed below in this regard, see Jokiranta, Social Identity, 92-102.

James C. VanderKam, “Sinai Revisited,” in Biblical Interpretation at Qumran (ed. M. Henze; Grand Rapids: Eerdmans, 2005), 44-60, goes so far as to suggest that the self-designation Yaḥad refers to the Israelite’s announcing their commitment “together, as one” at Sinai (Exod 19:8). For the proper observance of the Torah as one of the Yaḥad’s central group beliefs and for the importance of the passages discussed below in this regard, see Jokiranta, Social Identity, 92-102.)| false
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Metso, Serekh Texts, 10-11.

Metso, Serekh Texts, 10-11.)| false
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Newsom, Self, 261-62; see also Newsom, “Religious Experience,” 211-15; Levison, Filled, 202-5; and the preceding section on sin and forgiveness.

Newsom, Self, 261-62; see also Newsom, “Religious Experience,” 211-15; Levison, Filled, 202-5; and the preceding section on sin and forgiveness.)| false
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