1QS 6
Community Rule7 If one of them has lied deliberately in matters of property, he shall be excluded from the pure Meal of the Congregation for one year an shall do penance with respect to one quarter of his food. Whoever has answered his companion with obstinacy, or ha addressed him impatiently, going so far as to take no account of the dignity of his fellow by disobeying the order of a brother inscribe before him, he has taken the law into his own hand; therefore he shall do penance for one year [and shall be excluded]
Acts 5:2
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.
Notes and 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) ..."
Keener, Craig S. Acts: An Exegetical Commentary, Volume 2 (pp. 1186-1188) Baker Academic, 2014