. In the vicinity of Caesarea Philippi, Jesus asks his disciples who they think he is. Peter replies: “You are the Christ, the Son of the living God” (Matt 16:16).
In a recent study Mark Goodwin has suggested that Peter’s language, σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος, alludes to Hosea, where
introspection could a monk truly hope to achieve the epitome of spiritual perfection. Although isolation enabled one form of spiritual development, eschewing all social contact would inevitably undermine alternative avenues to spiritual improvement for oneself and others. Communal living offered opportunities
themselves in Damascus. 11 These texts likely reflect an Essene community that was integrated into Judean life and spread across Palestine in groups called ‘camps’ ( מחנות ). 12 Unlike the S community, D depicts a non-celibate family setting, and unlike S, D contains sections of halakhah that addresses
) combined with references to hatred ( שִׂנְאָה ) and slander ( מוֹצִא דִבָּה ): “He who follows discipline shows the way to life, but he who ignores reproof leads astray. He who conceals hatred has lying lips, while he who speaks forth slander is a dullard.” 22 The references to hatred and rebuke recall
“desperate illogicality.” 53 If the Chronicler’s interpretive efforts were truly motivated by the consistency requirement of the rule of law, he would not have left a text that threatens the possibility requirement. What distinguishes TS’s interpretive conflict-harmonizing is that, unlike 2 Chr 35:13 (as