said at different stages of the war. Other works, like the sapiential texts and
the “Treatise of the Two Spirits” (1QS 3-4), contain eschatological sections.
These eschatological texts do not present a homogeneous worldview.
For example, they do not seem to share the same messianic expectations.
Three general aspects of the eschatological texts illustrate their contribu-
tion to the study of early Judaism. First, most Hebrew eschatological works
are based on interpretation of Scripture, including perhaps the books of
Enoch.For example, the rules for purity in theWar Scrollare modeled on
the prescriptions in Numbers, whereas the prayers in the scroll refer to
other victories described in the Scriptures (e.g., David beating Goliath).
Further, bothTime of RighteousnessandRenewed Earthare based on pro-
phetic texts. Second, the fusion of descriptive and prescriptive elements in
the war scrolls, 1QSa, and 1QSb — which include instructions for purity
and other legal issues, as well as hymns, prayers, and blessings — suggests
that these texts may have had a performative use. Third, these eschatologi-
cal works attest to a series of different apocalyptic themes, such as the
periodization of history, expectation of the end, communion with the
heavenly world, and the eschatological war. These themes are also found in
other works in and outside the corpus and may therefore be seen as reflect-
ing a broader apocalyptic mentality.Returning to the Law: Community Rules and Related Texts
The corpus contains several so-called community rules, the most impor-
tant ones being theSerekh ha-YaFad (Rule of the Community),and espe-
cially its core as found in 1QS 5–9 and in 4Q256 and 4Q258; the so-called
Damascus Document;and theSerek ha-Edah (Rule of the Congregation).
Each of these documents gives rules pertaining to the entry into a specific
group, the organization and officials of the group, responsibilities of the
members, and organization of its meetings. TheDamascus Documentand
Rule of the Communitydiscuss such issues as transgressions and punish-
ments, and they describe in some detail the aims of the groups. In general
terms, these rules can be compared to other rules for ancient voluntary as-
sociations. These two large rules each contain sections not preserved in the
other one. Thus, theDamascus Documenthas a large admonitory review of
history and a substantial legal section, including Sabbath and purity laws.
Some versions of theRule of the Community,including 1QS, include a de-
scription of an annual covenant ceremony and the “Treatise on the Two222eibert tigchelaarEERDMANS -- Early Judaism (Collins and Harlow) final text
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