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1QS

Community Rule

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1 bear iniquity because of him. And also, no one shall bring a matter against his fellow before the many unless it is with reproof before witnesses. In these ways⁠ 2 they shall walk in all their dwelling places, everyone who is found with his fellow. The lesser shall obey the greater in work and in money. Together they shall eat, 3 together they shall bless, and together they shall take counsel. And in every place where there are ten men of the council of the community, there shall not be lacking among them a man who is 4 a priest. And each shall sit before him according to his rank, and so they shall be asked for their counsel in every matter. And when they set the table to eat, or the new wine 5 to drink, the priest shall stretch out his hand first to bless the first portion of the bread or the new wine to drink, the priest shall stretch out his hand first 6 to bless the first portion of the bread and the new wine. And in the place where the ten are, there shall not be lacking a man who studies the Torah day and night, 7 continually, each taking over from his fellow. And the many shall keep watch together for a third of all the nights of the year, to read the book and to study judgment 8 and to bless together. This is the rule for the session of the many: each in his rank. The priests shall sit first, and the elders second, and the rest of 9 all the people shall sit each in his rank. And so they shall be asked about judgment and about every counsel and matter that concerns the many, each offering his knowledge 10 to the council of the community. No one shall speak in the middle of his fellow’s words, before his brother has finished speaking. And also, he shall not speak before the rank of one who is written 11 before him. The man who is asked shall speak in his turn. And in the session of the many no one shall speak any word that is not at the pleasure of the many and of the man 12 who is the overseer over the many. And any man who has a word to speak to the many, who is not in the position of the man who asks the counsel of 13 the community, that man shall stand on his feet and say, “I have a word to speak to the many.” If they tell him, he shall speak. And everyone from Israel who volunteers 14 to be added to the council of the community, the man appointed at the head of the many shall examine him as to his insight and his works. And if he is fit for discipline, he shall bring him 15 into the covenant, to turn to the truth and to turn away from all iniquity, and he shall instruct him in all the judgments of the community. And afterward, when he comes to stand before the many, they shall all be asked 16 about his affairs. And as the lot falls, by the counsel of the many, he shall draw near or keep away. And when he draws near to the council of the community, he shall not touch the purity of 17 the many until they examine him as to his spirit and his works, until a full year is complete for him. And he also shall have no share in the property of the many. 18 And when a year is complete for him in the midst of the community, the many shall be asked about his affairs, as to his insight and his works in the Torah. And if the lot falls for him⁠ 19 to draw near to the assembly of the community, at the word of the priests and the majority of the men of their covenant, they shall also bring his property and his earnings to the hand of the man 20 who is the overseer over the earnings of the many, and they shall write it in the account by his hand, and he shall not spend it on the many. He shall not touch the drink of the many until 21 a second year is complete for him among the men of the community. And when the second year is complete for him, he shall be examined at the word of the many. And if the lot 22 falls for him to draw near to the community, he shall be written in the order of his rank among his brothers, for Torah and for judgment and for purity, and for the mixing of his property. And his counsel shall be 23 for the community, and his judgment. 24 And these are the judgments by which they shall judge in the study of the community, according to the cases. If there is found among them a man who lies⁠ 25 about property, and he does so knowingly, they shall separate him from the midst of the purity of the many for one year, and he shall be punished by a quarter of his bread. And whoever answers 26 his fellow with a stiff neck, or speaks with a short temper, so as to break the foundation of his companion by disobeying his fellow who is written before him, 27 his own hand has saved him, and he shall be punished for one year [and separated. And] whoever mentions a matter in the name of the one honored above all … […]

Texts in conversation

Compare 1QS 6:24 and Acts 5:2

Dead Sea Scrolls, Sectarian and Community Texts · New Testament

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Summary

Acts describes Ananias and Sapphira secretly withholding part of their property and being killed for it, similar to the Community Rule in the Dead Sea Scrolls, where those who lied about possessions faced significant, but less severe, penalty.

Passages

1QS 6:24

Dead Sea Scrolls, Sectarian and Community Texts · Community Rule
24 And these are the judgments by which they shall judge in the study of the community, according to the cases. If there is found among them a man who lies 25 about property, and he does so knowingly, they shall separate him from the midst of the purity of the many for one year, and he shall be punished by a quarter of his bread. And whoever answers 26 his fellow with a stiff neck, or speaks with a short temper, so as to break the foundation of his companion by disobeying his fellow who is written before him, 27 his own hand has saved him, and he shall be punished for one year [and separated. And] whoever mentions a matter in the name of the one honored above all … […]
160–100 BCE (scholarly estimate) Read in 1QS

Acts 5:2

New Testament
1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property. 2 He kept back for himself part of the proceeds with his wife’s knowledge; he brought only part of it and placed it at the apostles’ feet. 3 But Peter said, “Ananias, why has Satan filled your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of the land? 4 Before it was sold, did it not belong to you? And when it was sold, was the money not at your disposal? How have you thought up this deed in your heart? You have not lied to people but to God!” 5 When Ananias heard these words he collapsed and died, and great fear gripped all who heard about it. 6 So the young men came, wrapped him up, carried him out, and buried him.
70–90 CE (scholarly estimate) Read in Acts

References

"... Various ancient analogies help us to reconstruct some of the sense that Luke may have assumed his audience would intuit. Normal cultic and other associations required only dues and fees, not total sacrifice. A small minority of groups, however, went further. Followers of Pythagoras sold property and entrusted their resources to him. If they ultimately proceeded to full discipleship, they relinquished their property permanently to the community; if not, it was restored to them (with more added for their trouble). Qumran’s communalism was not voluntary (1QS I, 11–12), except in the sense that membership in the community was voluntary. But when members first joined, their resources were initially surrendered only provisionally (VI, 17); after a waiting period, the novices would either be initiated fully (and the property go to the community, VI, 19–20) or receive their property back (VI, 21–22). Particular leaders of the community (VI, 12) had to evaluate the case, as well as bringing it before the entire community ... The threat to the integrity of the community, however, is no less real simply because the community’s rules are voluntary. The Greek term νοσφίζω means “to put aside for oneself, keep back, of engagement in a type of skimming operation,” or withholding some of the proceeds. Luke uses the term νοσφίζομαι nowhere but here (5:2–3; elsewhere in the NT only at Titus 2:10), but it does appear twice in the LXX, both times as sins against the community (2 Maccabees 4:32; Joshua 7:1). The former case concerned the theft of sacred vessels from the temple by one who also conspired to murder the high priest. In the latter case, Achan’s rebellion against God removed God’s blessing, thereby bringing death to many others in the community (Joshua 7:1, 5–13). The danger of the removal of God’s blessing was serious enough to warrant Achan’s own death (7:25–26); the evildoer in 2 Maccabees also ultimately died a disgraceful death (2 Maccabees 13:1–8) ..."
Craig S. Keener, Acts: An Exegetical Commentary, Volume 2 (Grand Rapids: Baker Academic, 2014), 1186–1188.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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1QS 6:24 and Acts 5:2

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