Second Temple Judaism witnessed the rise of a new approach to sin impurity. While in the Hebrew Bible sin impurity was associated with improper actions, and there was no formula to dissipate it, this form of impurity underwent a process of reification during the Second Temple period and was consequently identified with specific objects and people, such as idols, gentiles and “outsiders” in general. Consequently, the distinction between moral and ritual impurity was blurred, and practices for the disposal of bodily impurity were gradually applied to carriers of sin impurity. Arguably, both Qumran sectarians and Christians shared this Second Temple tendency, and it shaped their common ritual language. In this article, I examine the gradual development of initiation as a locus of purification from sin impurity in various Qumran texts and in the Christian Apostolic Tradition. The two corpora share the challenge of expelling the impure presence of sin through concrete ritual patterns of bodily purification. Although they seem to differ in their choice of ritual resources, in both cases the principles of gradual bodily purification merge with the language of exorcism to create a separate purification procedure in addition to the initial rite of initiation.

中文翻译：

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入会和从罪中净化的仪式：在库姆兰和使徒传统之间

第二圣殿犹太教目睹了一种新的方法来解决罪不纯。虽然在希伯来圣经中罪不洁与不当行为联系在一起，并且没有驱散它的公式，但这种形式的不洁在第二圣殿时期经历了一个具体化的过程，因此被确定为特定的对象和人，例如偶像，外邦人和一般的“外人”。因此，道德和仪式的污秽之间的区别变得模糊，处理身体污秽的做法逐渐应用于罪污污秽的载体。可以说，库姆兰教派和基督徒都具有这种第二圣殿倾向，并塑造了他们共同的仪式语言。在本文中，我研究了在各种昆兰经文本和基督教使徒传统中，作为从罪恶不洁中净化的场所，入门的逐渐发展。这两个语料库共同面临通过身体净化的具体仪式模式驱逐不纯的罪的挑战。尽管他们在仪式资源的选择上似乎有所不同，但在这两种情况下，身体逐渐净化的原则与驱魔语言相结合，在最初的启蒙仪式之外创建了一个单独的净化程序。