Jesus and the Essenes

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Bennett, Chris; Osburn, Lynn; Osburn, Judy (1995). Green gold the tree of life: marijuana in magic & religion. Frazier Park, California: Access Unlimited. ISBN 0-9629872-2-0. Drower, Ethel Stefana (1953). The Haran Gawaita and the Baptism of Hibil-Ziwa. Biblioteca Apostolica Vatican.

The theory that God interacts with humans through an angel aligning with Essene beliefs, as well as Philo's concept of the Logos; Josephus, Flavius. Jewish War, Book II. Chapter 8, Paragraph 13. {{ cite book}}: CS1 maint: location ( link)Schiffman, Lawrence H. (27 July 2015). "Discovery and Acquisition, 1947–1956, Lawrence H. Schiffman, Reclaiming the Dead Sea Scrolls, Jewish Publication Society, Philadelphia, 1994". Center for Online Judaic Studies . Retrieved 16 April 2020. According to the conventional view, the Essenes disappeared after the First Jewish–Roman War, which also witnessed the destruction of the settlement at Qumran. [3] Scholars have noted the absence of direct sources supporting this claim, raising the possibility of their endurance or the survival of related groups in the following centuries. [8] Some researchers suggest that Essene teachings could have influenced other religious traditions, such as Early Christianity and Mandaeism. [9] [10] Etymology [ edit ]

Fitzmyer, Joseph A. (2009). The Impact of the Dead Sea Scrolls. Paulist Press. ISBN 978-0-8091-4615-4. Schonfield, Hugh J. (1984). The Essene Odyssey: The Mystery of the True Teacher and the Essene Impact on the Shaping of Human Destiny. Tisbury: Element Books. ISBN 0-906540-49-6. OCLC 12223220. Schonfield, Hugh J. (1991) [1968]. Those Incredible Christians. Tisbury: Element Books. ISBN 0-906540-71-2. OCLC 13536522.The beit manda ( beth manda) is described as biniana rab ḏ-srara ("the Great building of Truth") and bit tušlima ("house of Perfection") in Mandaean texts such as the Qolasta, Ginza Rabba, and the Mandaean Book of John. The only known literary parallels are in Essene texts from Qumran such as the Community Rule, which has similar phrases such as the "house of Perfection and Truth in Israel" ( Community Rule 1QS VIII 9) and "house of Truth in Israel." [95] Magarites [ edit ] From the Community Rule of the Dead Sea Scrolls, we have, “The Master shall instruct all the sons of light and shall teach them the nature of all the children of men according to the kind of spirit which they possess, the signs identifying their works in their lifetime, their visitation for chastisement, and the time of their reward.” The Community Rule sets a high standard, yet we also observe codified behavior that somehow is to lead us to this standard. How many priests from Qumran rallied to Jesus’ side? We do not know. We do know that many of the scribes stood against Jesus (Acts 4.4-7; 14-18); Lk. 22.2, “And the chief priests and scribes sought how they might kill him; for they feared the people”* ; Lk. 22.66-67, completes the journey with,“And as soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into the council, saying (67) Art thou the Christ, tell us.” *they feared the people might convert. The sect's name, which, in his view, does not refer to its books but to its followers who lived in caves or desert areas—an established Essene lifestyle;

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Rudolph, Kurt (1977). "Mandaeism". In Moore, Albert C. (ed.). Iconography of Religions: An Introduction. Vol.21. Chris Robertson. ISBN 9780800604882. H. Stegemann, The Library of Qumran: On the Essenes, Qumran, John the Baptist, and Jesus. Grand Rapids MI, 1998 The Essenes and some early Christians espoused a pious, ascetic life, deserting the city and the secular world for a life of solitary or communal prayer and self-denial.