That by the “man of scoffing” the Apostle Paul is meant is for Mr. Margoliouth a corollary of the preceding identifications, and falls with them. The enemies of Paul were doubtless capable of calling him all sorts of hard names, but there is nothing in the epithets “scorner” and “liar,” or in the doings attributed to this figure, which fits Paul better than any other false teacher and sower of discord, while the reference to the fate of the men of war who followed the “man of lies” seems quite inapplicable to Paul.(109) That we should be unable to identify the Covenanters of Damascus with any sect previously known is not surprising. The three or four centuries in the middle of which the Christian era falls were prolific in sects and heresies of many complexions, as were the centuries following the rise of Islam. Through Philo, Josephus, the church Fathers, and the Talmud, we are acquainted with some of them; but it is probable that there were many others of which no reports have reached us. If we cannot, out of the collection at our disposal, put a label on our Covenanters, we may console ourselves with the reflection that here we know one Jewish sect from its own monuments, and that the texts in our hands, mutilated as they are, suffice to give us a much clearer notion of its peculiarities than we get of most of the other sects from the descriptions which have come down to us. Its affinities with various antipharisaic or antirabbinical parties, such as the Samaritans, the Sadducees, and, in later times, the Karaites, is obvious. It shared with all these a zeal for the letter and the literal interpretation, and a disposition to extend the law by analogy of principle, as a result of which their rules were in general much stricter than those of the Rabbis, who possessed in the theory of tradition and in their methods of exegesis the means of adapting the law to changed conditions, and who were also more disposed to give the precedence to the great principles of humanity in the law over its particular prescriptions when the two seemed to conflict. The organization of the sect, on the other hand, has no parallel within our knowledge. In view of the use of the name “camps” for the local communities, and the references to the “mustering” of the members, the “trumpets of the congregation,” and the like, it may be surmised that the organization of Israel in the wilderness suggested the plan, and that the Supervisors were meant to correspond to the chiefs of the tribes (for instance, Num. 1 10), each having authority over a separate camp.