The Ancient Mediterranean Religions Index Database

Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
christian/community, life	Levison (2009), Filled with the Spirit, 4, 6, 226, 288, 290, 291, 307, 340, 342, 379, 408
communal	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 27, 30, 38, 47, 247
communal, and solitary, ascetics, distinction between	KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 7
communal, and solitary, athletic metaphors for, tension, between	Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 285, 293, 294, 295, 301, 302, 303
communal, archive, papyrological evidence, jewish	Levine (2005), The Ancient Synagogue, The First Thousand Years, 88
communal, asia minor, jewish communities, organization, leadership	Levine (2005), The Ancient Synagogue, The First Thousand Years, 114, 115, 518
communal, asia minor, organization, leadership	Levine (2005), The Ancient Synagogue, The First Thousand Years, 114, 115, 518
communal, assets	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 94
communal, banquet	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 83
communal, bonds, wounds, as ruptures of	Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 75
communal, burial	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 223
communal, christian asceticism	Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 281, 282
communal, communality, and life	Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 16, 62, 87, 109, 118, 133, 141, 157, 210, 213, 234, 235, 244, 255
communal, dinner	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 25
communal, domain	Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 328
communal, duty	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 531
communal, emergency, sages, babylonian, responses to	Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 11
communal, emergency, sages, palestinian, responses to	Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 11
communal, emotions, and worship	Champion (2022), Dorotheus of Gaza and Ascetic Education, 123, 124
communal, feast	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 83
communal, fellowship	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 110
communal, female partners, plato	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 274
communal, female partners, zeno of citium, stoic, random sex advocated and	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 274
communal, festivals and meals, festivals	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 432
communal, functionary, hazzan	Levine (2005), The Ancient Synagogue, The First Thousand Years, 26, 38, 49, 383, 384, 391, 395, 436, 437, 438, 439, 469
communal, fund	Brooks (1983), Support for the Poor in the Mishnaic Law of Agriculture: Tractate Peah, 146, 147, 148, 179
communal, gatherings, new moon	Levine (2005), The Ancient Synagogue, The First Thousand Years, 98, 132, 141
communal, hermeneutics	Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 118, 258, 259, 260
communal, hospitality	Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 104, 105
communal, identity, sacrifice and feasting, symbolic of	KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 309
communal, institution, first century antioch, synagogue, c.e.	Levine (2005), The Ancient Synagogue, The First Thousand Years, 47, 125, 136, 405
communal, institutions, synagogues, as	Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 104, 105
communal, knowledge	Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 202, 209
communal, laments	Gera (2014), Judith, 179, 180, 181, 182, 183, 184, 185, 301, 475
communal, laments and, lamentations	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 36, 37, 72
communal, laments, animals	Gera (2014), Judith, 183
communal, leadership, synagogue, leadership, town	Levine (2005), The Ancient Synagogue, The First Thousand Years, 30, 52, 67, 93, 421, 422, 426, 427, 429, 442, 443, 444, 445, 446, 453, 455, 456, 457, 458, 459, 461, 642, 643
communal, life of epicureanism	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 79, 80, 87, 88, 89, 90, 91
communal, liturgy	Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 210, 212, 239, 249
communal, living solitude, and, therapeutae	Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 164, 165, 209
communal, meal	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398, 399
communal, meals	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 252, 253 Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 110 Schiffman (1983), Testimony and the Penal Code, 2, 4, 163, 191, 192, 193, 194, 196, 197, 198, 199, 203, 204, 205, 206, 207, 208
communal, meals, asclepius	Levine (2005), The Ancient Synagogue, The First Thousand Years, 142
communal, meals, churches	Levine (2005), The Ancient Synagogue, The First Thousand Years, 115, 142, 293
communal, meals, new moon	Levine (2005), The Ancient Synagogue, The First Thousand Years, 493
communal, meals, pagan, pagans	Levine (2005), The Ancient Synagogue, The First Thousand Years, 141, 142
communal, meals, petra	Levine (2005), The Ancient Synagogue, The First Thousand Years, 142
communal, meals, prayer, essenes	Levine (2005), The Ancient Synagogue, The First Thousand Years, 141
communal, meals, qumran	Levine (2005), The Ancient Synagogue, The First Thousand Years, 66, 115, 141, 142
communal, meals, sabbath	Levine (2005), The Ancient Synagogue, The First Thousand Years, 52
communal, meals, therapeutae	Levine (2005), The Ancient Synagogue, The First Thousand Years, 115, 141
communal, meals, women, at	Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 80
communal, memory	Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 34, 39, 74, 75, 95, 123, 217 Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 52, 355
communal, mourning	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 247, 248, 249, 263
communal, participation in tisha bav	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 36, 37, 72
communal, partners in plato, musonius some level of equality required, zeno, chrysippus	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 274
communal, practice	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 14
communal, prayer, therapeutae	Levine (2005), The Ancient Synagogue, The First Thousand Years, 169, 543
communal, prayers	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 56
communal, property	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 89, 96, 109
communal, property, associations	Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 146, 149, 200, 220, 221, 224, 230
communal, public, prayer	Levine (2005), The Ancient Synagogue, The First Thousand Years, 24, 53, 55, 57, 59, 65, 146, 162, 164, 165, 166, 167, 168, 169, 172, 241, 378, 439, 440, 441, 476, 477, 478, 486, 531, 543, 553, 554, 556
communal, purity requirements for, meals	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 43, 44, 45, 53, 54, 55, 67, 98, 139, 140, 141, 142, 143, 151, 192
communal, qumran, worship, liturgy	Levine (2005), The Ancient Synagogue, The First Thousand Years, 63, 65, 66, 76, 152, 166, 167, 169, 543, 572, 575
communal, reading	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 153
communal, recitation	Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 119, 203, 224, 236, 237
communal, religion	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 260, 261, 262, 263, 264, 265, 267, 268, 274, 275, 276, 277, 278, 280, 281, 282, 283, 284
communal, roles	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 218, 219
communal, salvation, as	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 457
communal, speech	Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 70, 75, 195, 251
communal, spirit, characterizations as	Levison (2009), Filled with the Spirit, 215, 216, 221, 229, 289, 298, 300, 307, 313, 411, 424
communal, study	Levine (2005), The Ancient Synagogue, The First Thousand Years, 156
communal, tamid study, daily, sacrifice	Levine (2005), The Ancient Synagogue, The First Thousand Years, 60, 241, 356, 526, 570
communal, tanais, study	Levine (2005), The Ancient Synagogue, The First Thousand Years, 293
communal, use of property	Schiffman (1983), Testimony and the Penal Code, 2, 4, 37, 111, 162, 170, 175, 187, 188
communal, vs. individual, prayer	Levine (2005), The Ancient Synagogue, The First Thousand Years, 41, 168, 453
communal, worship, cognitive-affectivity, and prayer and	Champion (2022), Dorotheus of Gaza and Ascetic Education, 123, 124
communal/cultic, meal	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 53, 101, 167, 211, 343
communality, dionysos, promotes	Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 34, 57
communality, josephus essenes, wealth and	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 73, 75, 100, 101, 103, 186, 197
communality, philos essenes, and	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 35, 40, 41, 42, 43, 45, 73, 100, 196, 197, 198
communality, plato, and	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 100
commune, ius	Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 4, 360, 361, 362, 365, 389
commune, ius, ius	Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 129
commune, lex commissoria pactum commissorium, ius	Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 360, 361, 362, 365, 389
commune, paris	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 305
communes, likeness, [loci]	Hoenig (2018), Plato's Timaeus and the Latin Tradition, 7, 74, 78
communes, loci	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 695
communes, loci, “commonplaces”	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 227, 228, 233, 251, 252
communicate, culture, monster	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 115
communicate, history, monster	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 84, 115
communication	Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 25, 71, 167 Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 142, 143, 144, 145, 149, 151, 214, 328, 333, 334, 335, 344 Huttner (2013), Early Christianity in the Lycus Valley, 19, 20, 27, 38, 78, 92, 93, 153, 203, 204, 208, 231, 232, 238, 239, 269, 270, 275, 276, 284 Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 20 Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 15, 16, 64, 109, 133, 143, 205, 225, 278
communication, agency, and	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 112, 113
communication, and mimetic ritual actions	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 97, 99
communication, and sensory perception	Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 114, 116, 131
communication, animals, and	Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 31, 68, 158
communication, artemis, s. biagio at metapontion, at routes of	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 296
communication, asynchronous	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 275
communication, aural	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 348
communication, between actors	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 207, 208, 209, 210
communication, by gesture	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 73
communication, cassandra, successful	Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 225
communication, dance, as medium of	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 64
communication, difficulty of	Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 121
communication, disruption of	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 271
communication, divine	Mueller (2002), Roman Religion in Valerius Maximus, 10, 57, 90, 91, 92, 93, 100, 109, 110
communication, failure of	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 275, 276
communication, form and type of	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 164
communication, forms of philosophical	Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 176, 177, 178, 179, 180, 181, 182, 183
communication, functionalism, fused sense of tambiah	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 67
communication, human-divine/religious	Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 154, 194, 195, 222, 237, 238, 241, 251, 252, 258, 274, 299, 302, 303, 397
communication, in archilochus, nonverbal	Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 48, 49, 50
communication, in homer, nonverbal	Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 13
communication, in magic	Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 97
communication, in marriage	Brule (2003), Women of Ancient Greece, 156, 157
communication, in pindar, nonverbal	Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 50, 51, 52
communication, in sophocles, nonverbal	Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 58, 59
communication, interactive	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 109, 165
communication, law as	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 205, 492
communication, letter, as	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 396
communication, literary	Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 110
communication, metrical sacred regulations, and	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 165, 166
communication, mimetic cult actions, as medium of	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 109
communication, non-verbal	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 122, 126, 128, 137, 140, 142, 220, 312, 341, 342, 392, 431, 700, 701, 702, 704
communication, nullification of	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 274
communication, of grief	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 260
communication, of medical ideas	van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 24
communication, of ritual	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 152, 167
communication, of the lower with the higher, beauty, and of	Osborne (1996), Eros Unveiled: Plato and the God of Love. 194
communication, offerings, as medium of	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 88, 91
communication, oracle, and	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 165
communication, oral	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 192
communication, perception, of the divine presence/in human-divine	Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 111, 112, 114, 115, 116, 117, 119, 135, 137, 138, 148, 149, 172, 180, 184, 195, 220, 221, 241, 251, 252, 259, 367, 411
communication, private	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 319
communication, pseudo-	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 76
communication, ritual	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 104, 106, 149, 181, 189
communication, ritual, and	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 153
communication, ritualised	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 153, 176, 227, 279
communication, routes, artemis, ano mazaraki, at	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 288, 289
communication, sacred law, as expression of	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 133
communication, secondary sources on, nonverbal	Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 8, 9
communication, spatial	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 91
communication, speeches, accompanied by nonverbal	Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 79
communication, synchronous	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 275
communication, tailored to the audience	Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 106, 107, 108, 109, 154, 157, 158, 169
communication, through images	Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 277
communication, to priest, divine	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 14, 239
communication, trojan women, euripides, cassandras	Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 79, 80, 87, 88, 89, 90, 91, 92, 93, 94, 95, 106, 107
communication, verbal	Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 14
communication, visual	Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 181 Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 54 Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 91
communication, with souls of the dead, death and the afterlife	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 398, 399, 400, 402, 403, 404, 405, 406, 407
communication, with the divine, priesthood as inferior to informal	Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 59, 67
communication, with the priesthood as inferior to informal divine, economic burden of	Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 90
communication, with the priesthood as inferior to informal divine, evasion of	Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 55
communication, with the priesthood as inferior to informal divine, hereditary	Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 53, 54, 55, 63, 68
communication, with the priesthood as inferior to informal divine, nomination to	Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 55
communication, with, gods/goddesses	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 307
communication, “ritualization”, “sacralization”	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 278
communication/synaesthesia, performance, fused sense of	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 67, 263
communications, athenian empire, long-term impact on maritime	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 256
communications, in the peloponnese, artemis, and	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 151, 286, 287, 288, 289, 290
communications, sanctuaries, and	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 288, 289, 296
communicative, action, literacy and	Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 136, 137
communicative, action, rationality of	Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 96, 97, 98
communicative, action, roman	Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 117, 118, 119, 120
communicative, function, oath-rituals	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 188
communicative, gridlocks	Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 72
communicative, interaction	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 88
communicative, memory, memory	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 174, 176
communicative, model of sacrifice	Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 30, 61, 84
communicative, value, monster, their	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 9, 82
communicative, value, objects, their	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 16, 80, 81, 82
communicative, vs. cultural memory, assmann, jan	Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 229
communicators, stars, as divine/rational	Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188
communities	Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 9, 207, 208, 209 Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 18, 44, 61, 68, 71, 72, 95, 104, 113, 115, 123, 132, 134, 138, 226, 245, 249, 261, 287 Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 24, 87
communities, aeschylus, delineating worshipping	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 24, 59, 60, 61, 62, 63, 64, 65, 66, 67, 69, 70, 71, 72, 73, 74, 76, 77, 78, 79, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150, 290, 306, 307, 308
communities, and canons, white monastery	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 2
communities, and institutions, associations role vis-à-vis and imitation political of	Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 1, 23, 59, 62, 84, 114, 175, 176, 177, 208, 210, 211, 238, 240, 241, 243
communities, bilingual	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 63
communities, bilinguality, in minority	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 52
communities, children, in early monastic	Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 284
communities, choruses/choreuts, recruited from local	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 11, 81, 82
communities, christian	Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 61, 81, 202, 226, 252, 266
communities, cities, conversion, of	Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 52, 150, 152, 182
communities, cognitive anthropology, cognitive	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 12
communities, concept, forging theoric	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 79, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 159, 160
communities, dialectical relationships, slave	Vlassopoulos (2021), Historicising Ancient Slavery, 136, 139, 140, 141, 142, 143, 144, 145, 146
communities, early, judaeo-christian	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 138, 153, 154, 199
communities, ecumenical	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 19
communities, entrance procedures, white monastery	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 75, 86
communities, foreign	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 20
communities, founded by, paul christian	Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 103, 140
communities, gnostic revelation dialogues, as window on	Damm (2018), Religions and Education in Antiquity, 222
communities, greeks/hellenes, and origins of italian	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 91, 92, 93
communities, hermeneutics, and making	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 11, 13, 17, 21, 26, 29, 40, 51, 65, 130, 162, 163, 164, 171, 172, 174, 175, 178
communities, ideal of fulfilling human calling	Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 277, 278, 279, 280, 281, 282, 283, 284, 285
communities, in galilee, leaders of jewish	Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 141
communities, inscriptions, and	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 24, 25, 26, 27, 29, 30, 31
communities, jewish	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 257
communities, jewish society	Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 54, 57, 58, 99, 116, 119, 200
communities, johannine	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 24, 41, 42, 87, 88, 103, 138, 289, 290
communities, letter on the conversion of the jews, severus of minorca, social dynamics between jewish and christian	Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 155, 156, 157, 158
communities, manifestation of thoughts, white monastery	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 100
communities, matthaean	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 24, 87
communities, mixed	Vlassopoulos (2021), Historicising Ancient Slavery, 142, 143
communities, monastic	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 168
communities, monasticism, development of	Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 284, 285, 287
communities, mythic origins as identity marker, of italian	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 91, 92, 93, 111
communities, neoplatonism, and textual	Champion (2022), Dorotheus of Gaza and Ascetic Education, 37, 38
communities, of epicurus	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 172, 272, 738, 762, 763
communities, on the greek model, settlement, transition from native units to organized	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 193
communities, pastoral care, of christian	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 403, 404, 405
communities, pauline	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 24, 165, 227
communities, philos essenes, in many	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 301, 302
communities, political	Vlassopoulos (2021), Historicising Ancient Slavery, 120, 121, 123, 124, 126, 127, 128, 129, 130, 132, 133
communities, rabbinic	Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 7, 15, 16, 18, 19, 31
communities, religious authority	Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 11, 73, 103, 107
communities, roads, building and maintece by local	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 379, 380
communities, shenoutes letters to, white monastery	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 276, 277
communities, slave	Vlassopoulos (2021), Historicising Ancient Slavery, 136, 139, 140, 141, 142, 143, 144, 145, 146
communities, society	Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 22, 57
communities, spirit, relationship of charismatic and life-giving in christian	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 301, 302, 303, 304, 305
communities, textual	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 35, 60, 301 Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 113
communities, textual, transformation, and	Champion (2022), Dorotheus of Gaza and Ascetic Education, 37, 38, 40
communities, thomasine	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 24, 140
communities, trust, role-specific in christian	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 283, 284, 285, 287, 288, 289
communities, utopias	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 21
communities’, ‘imagined, anderson	Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 220
community	Athanassaki and Titchener (2022), Plutarch's Cities, 3, 4, 6, 62, 123, 135, 136, 137, 237, 241, 316 Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 23, 24, 45 Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 25, 27, 28, 40, 43, 44, 45, 47, 48, 63, 64, 88, 89 Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 223, 231, 232, 233 Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 49, 53, 54, 55, 359 Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 8, 9, 13, 16, 18, 40, 51, 52, 55, 105, 106, 117, 118, 119, 127, 128, 129, 146, 149, 156, 162, 181, 188, 189, 196, 198, 199, 200, 210, 211, 214 Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 24, 67, 107, 121, 133, 159, 166, 171, 180, 184, 186, 290 Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 37, 41, 43, 51, 52, 67, 68, 69, 70, 78, 113, 119, 157 Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 26, 113, 218, 219 Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 47, 50, 51, 52, 75, 95, 96, 97, 99, 100, 101, 102, 103, 104, 108, 111, 112, 151, 181, 189, 211, 233, 252, 255, 256, 261, 265, 266, 268, 284, 291, 293, 296, 298, 323, 327, 328, 329, 331, 429 Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 105, 128, 129, 147, 150 Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 3, 5, 22 Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 150 Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1772 Horkey (2019), Cosmos in the Ancient World, 16, 20, 33, 36, 40, 44, 59, 126, 127, 136, 169, 200, 271, 289, 290, 291, 293, 296, 300 JonquiÃ¨re (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 21, 25, 26, 33, 36, 37, 38, 39, 45, 51, 82, 107, 110, 149, 187, 231, 245, 246, 247, 248, 252 Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 60, 126 Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 91, 92, 93, 94, 95, 96, 101, 102, 115, 116, 241, 244, 249, 385, 386, 387, 388, 389, 390, 391, 392, 393, 394, 395, 396, 398, 399, 400, 401, 402 Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 3, 11, 60, 119, 129, 134, 135, 136, 139, 140, 164, 182, 185, 199, 201, 203, 211, 213, 223, 239, 240, 241, 243, 244, 246, 247, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 264, 265, 272, 274, 275, 276, 277, 278, 279, 287, 301 Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 43, 44, 46, 51, 52, 59, 88, 94, 111, 118, 119, 138, 143, 152, 172, 177, 178, 180, 184, 190, 194, 195, 197, 199, 205, 210, 241, 256, 258, 259, 260, 264, 265, 276, 278, 281, 286, 288, 291, 292, 293, 298, 299, 300, 308, 315, 319, 321, 322 Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 7, 10, 17, 19, 21, 22, 23, 26, 27, 31, 32, 33, 34, 35, 56, 130, 149, 156, 179, 182, 185 Omeara (2005), Platonopolis: Platonic Political Philosophy in Late Antiquity 44, 80, 90, 127, 128, 188, 190, 199, 209 Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 15, 20, 30, 31, 32, 33, 39, 59, 63, 70, 124 Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 255 Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 30, 49, 52, 63, 68, 71, 75, 82, 84, 92, 102, 122, 152, 164, 173, 186, 189, 218, 219, 220, 221, 222, 223, 224, 225, 244, 249, 250, 251, 252, 253, 255, 264, 266, 278, 290, 294, 303, 309, 313, 315, 323, 324, 328, 329, 335, 346, 358, 361, 372, 381, 399, 402, 439, 441, 446, 448, 450, 451 Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 1, 17, 21, 29, 30, 31, 32, 44, 45, 46, 47, 48, 49, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 100, 101, 108, 114, 115, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 198, 199, 200, 201, 202, 203, 208, 211, 219, 220 Wynne (2019), Horace and the Gift Economy of Patronage, 66, 80, 97, 110, 125
community, / sect, qumran	Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 282, 285, 315, 331, 350, 358
community, access to biblical texts	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 17
community, agos, and	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 171
community, alexandria, zealots in alexandrian jewish	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 357, 358, 359, 360, 361
community, alexandrian, jewish	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 187, 195, 412
community, and augustus	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 49, 75
community, and emperors	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 8, 154
community, and erotic love	Graver (2007), Stoicism and Emotion, 188
community, and identity, symposium and symposium literature, links with elite	KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 8, 10, 139, 140, 144, 180, 187, 192, 210, 242, 255, 274, 303, 333
community, and inscriptions	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 24, 25, 26, 27
community, and kingdom of god, body of christ	Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 285, 286, 287, 288, 289, 290, 291
community, and language of elephantine	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 123, 156, 167, 170, 176, 178, 213, 215, 219
community, and nero	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 74
community, and rulers	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 81, 86, 87, 88
community, and synagogue in sepphoris, sidon, sidonians, jewish	Levine (2005), The Ancient Synagogue, The First Thousand Years, 27
community, and synagogue in sepphoris, tyre, tyrians	Levine (2005), The Ancient Synagogue, The First Thousand Years, 27, 207
community, animal	Mackay (2022), Animal Encounters in Valerius Flaccus’ Argonautica, 18, 44, 60, 66, 98, 101, 149
community, antioch, christian	Levine (2005), The Ancient Synagogue, The First Thousand Years, 78, 126, 294, 296, 297
community, antioch, jewish	Levine (2005), The Ancient Synagogue, The First Thousand Years, 124, 125, 407
community, as a representation of egyptian neith	Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 254
community, as entrance procedure, separation from the	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 92, 93
community, as punishment, separation from the	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 163, 171
community, as temple	Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 202, 203, 205, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 220
community, ashur, iraq, as trading	Parkins and Smith (1998), Trade, Traders and the Ancient City, 227
community, at as contributing factor to anti-semitism, elephantine, in egypt, opposition to jewish military	Feldman (2006), Judaism and Hellenism Reconsidered, 171
community, at qumran, temple, as	Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 162, 163, 164, 165, 166, 167, 168
community, at theoxenia, shares, sacrificial, delphi, defining religious	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 189, 190, 191, 192, 198, 199, 200
community, attabokaioi, cult	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 511
community, borders of	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 11, 31, 44, 48, 54, 56, 67, 74, 76, 77, 84, 86, 110, 111, 133, 139, 142, 143, 151, 152, 172, 173
community, boundaries	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 106
community, building, choregia, and	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 112, 113, 114, 115, 116, 117, 118, 129, 168, 169, 170, 276
community, caesar’s devotion to	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 31
community, chorus, khoros, image of	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 5, 6, 284, 385, 395
community, christian	Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 80, 108 Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 127, 132, 140
community, christian polemic against, jewish	Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 93, 94, 95, 157, 158, 159, 303
community, christian, reception of jesus identity	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 178
community, christianity/christians, and alexandria’s jewish	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 348
community, citizen-temple	Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 22, 23
community, city of god, as	O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 187, 188
community, civic	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 29, 30, 31, 34, 50, 51, 52, 53, 60, 61, 62, 82, 165 Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 226
community, civic, dikasts as part of	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 74, 77, 78, 79, 80
community, civic, religious	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 34, 66, 67, 68, 69, 147, 159, 211, 226
community, cognitive-affectivity, and virtues for monastic	Champion (2022), Dorotheus of Gaza and Ascetic Education, 162, 163, 164, 165, 166, 167, 168
community, commonalty in friendship	Graver (2007), Stoicism and Emotion, 178, 179, 181, 183
community, compared to biblical foremothers	Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 255
community, congregation, septuagint, synagogue	Levine (2005), The Ancient Synagogue, The First Thousand Years, 23, 42, 139
community, congregations, as an ethical	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 238, 242, 244
community, consolation, haftarot of	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 40, 52
community, corinth, corinthian christian	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 337, 338, 339, 340
community, cosmic	Graver (2007), Stoicism and Emotion, 176, 179, 250
community, covenantal	Alexander (2013), Gender and Timebound Commandments in Judaism. 197
community, cult	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 15, 146, 164
community, damascus	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 93, 94, 95, 101, 138, 187, 223
community, death / murder, onias	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 16, 55, 92, 94, 95, 96, 106, 108, 109, 110, 111, 112, 113, 115, 118, 121, 122, 123, 124, 125, 126, 127, 130, 131, 132, 133, 134, 201, 326, 359, 372, 375, 376, 377, 418
community, dialogic arrangement of	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 58, 59, 66, 68, 72
community, divine	Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 53, 54, 55, 56, 77, 87, 108, 142, 143, 159
community, donor, donation	Levine (2005), The Ancient Synagogue, The First Thousand Years, 386, 448, 576
community, elites, and	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 8, 154, 156
community, emotions, and civic	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 246
community, enemies, clemency toward ones, of qumran	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 6, 26, 27, 31, 33, 40, 43
community, enochic	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 54 Stuckenbruck (2007), 1 Enoch 91-108, 11, 183, 192, 304, 421, 693
community, enochic texts and traditions in qumran	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 13, 14, 95, 98, 99, 100, 101, 118, 120
community, epicureanism	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 174, 192, 206, 207, 232, 238, 714, 738
community, epistolary practices, and	Champion (2022), Dorotheus of Gaza and Ascetic Education, 103, 104, 110, 113
community, eschatology	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 321, 919, 920
community, eschatology/eschatological	Stuckenbruck (2007), 1 Enoch 91-108, 74, 77, 78, 124, 128, 230, 238, 253, 294, 411
community, exile motif in	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 96
community, faithful	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 56, 79, 93, 139, 155, 163, 175, 178, 188, 198, 207, 219
community, feasting, and, exclusive, cult	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 135, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 205
community, festival	MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 22
community, flight / arrival to egypt, onias	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 2, 6, 45, 57, 60, 64, 67, 80, 82, 92, 103, 104, 106, 118, 119, 120, 121, 122, 123, 124, 125, 134, 148, 152, 155, 158, 161, 181, 192, 194, 200, 205, 211, 230, 232, 234, 276, 277, 278, 281, 282, 283, 284, 285, 291, 300, 315, 325, 326, 327, 328, 329, 330, 331, 332, 337, 343, 358, 372, 375, 401, 418
community, forging of panhellenism, panhellenic cult	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 182, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 219, 220, 221, 222, 223
community, formation, ritual, and	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 39
community, founders, commemoration of	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 223, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259
community, four features of	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 24, 25, 26, 27
community, gellius, aulus, and literary	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 327, 329
community, gifts, to individuals as benefactions for the	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 77, 140
community, gnostic	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 975
community, god, theoi, θεοί‎, through textual	d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 259, 270, 273
community, gods coming and going in	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 162, 163
community, gods love for israel as redemptive	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 107
community, halakha, and	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 9, 328
community, halakha, structure of meaning and	Hayes (2022), The Literature of the Sages: A Re-Visioning, 497, 556, 604
community, hellenism, hellenistic	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 29, 30, 353
community, herakleastai	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 249
community, herdsmen, image of backward	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 289, 290
community, hermeneutical	Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 118, 259
community, holy city	Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 201
community, hospitality	Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 104, 105
community, house	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 75, 100, 101, 102, 158, 191, 192, 193, 354, 359, 360, 361, 363, 364, 365, 366, 367, 368, 369, 370, 371, 372, 373, 374, 375, 376, 377, 378, 379, 380, 385, 398, 399, 400, 401, 406, 407
community, human	Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 21, 40, 42, 43, 44, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 76, 78, 87, 108, 114, 125, 126, 127, 136, 139, 145, 146, 147, 150, 156, 157, 158, 159, 160, 161, 162, 163, 168, 171, 174, 175, 176, 179, 180, 217, 245, 248
community, human vocation, and	Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 277, 278, 279, 280, 281, 282, 283, 284, 285
community, hymns of the	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 116
community, hypsistarii/hypsistiani, religious	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 526, 527
community, hyrgalians	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 416
community, iconography	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1733
community, identity	Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 224
community, identity of	Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 69, 73, 74
community, imagined	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 8 Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 37, 43, 51
community, in 5th–6th century ce	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 56, 57, 58
community, in aristophanes, socio-political	Meinel (2015), Pollution and Crisis in Greek Tragedy, 177
community, in attic nights, literary, gellius	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 327, 329
community, in butterworth, g. w., caesarea, jewish	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 94, 95, 96, 98, 99
community, in caesarea, maritima, christian	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 500, 501
community, in demotic tales, heliopolis, priestly	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 97
community, in lucan	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 24
community, in plato, political	Osborne (1996), Eros Unveiled: Plato and the God of Love. 223
community, in seneca	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 146, 147, 149
community, individual and	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 37
community, individualism, subordinated to	Langlands (2018), Exemplary Ethics in Ancient Rome, 37
community, individualism, tension with	Langlands (2018), Exemplary Ethics in Ancient Rome, 21
community, interpretive	Pandey (2018), The Poetics of Power in Augustan Rome, 132, 183, 209, 216, 218, 227, 238, 239, 242, 253
community, involvement in rainmaking, palestine	Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 78
community, israel, of as textual signifier	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 20, 21, 23, 24
community, israel, of boyarin on	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 19
community, israel, of christian understanding of	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 2, 3
community, israel, of genealogy of	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 227
community, israel, of gods covenant with	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 2
community, israel, of jesus and	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 178
community, israel, of paul on	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 2, 3, 21, 23, 24, 226
community, israel, of transformation of	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 20, 21, 24
community, jesus christ, identity of reception by christian	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 178
community, jewish, people	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 4, 45, 50, 86, 130, 131, 143, 156, 178
community, jews, alexandrian	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 53, 71, 83, 155, 158
community, johannine	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 51 Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 361, 367 Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 173, 262, 263, 264, 268, 270, 271, 274, 275, 277, 279, 288 Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 23 Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 310, 312, 313, 532, 623, 624, 635, 659, 660
community, jubilees in qumran	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 95, 99
community, kaystrianoi	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 245
community, kellis, manichaean	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 245
community, kilbianoi	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 247
community, laments of	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 36, 37
community, laws, in	Schibli (2002), Hierocles of Alexandria, 225, 319
community, leadership of	Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 211
community, life, paraenesis, vision of	Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 272, 273
community, life, vision of	Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 272, 273
community, lyons, lugdunum, as model	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 103
community, mareotic	Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 63, 67
community, material culture	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1776
community, matthaean church	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 69, 73, 76, 102, 104, 274, 275, 282, 283, 290, 291, 293, 294, 295, 518, 531, 655
community, matthean	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 51, 52, 53
community, matthean matthew, gospel of	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 47, 52, 53, 245, 246, 247, 257, 258, 260, 268, 277, 279, 304
community, meals/dinner parties, christians	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 312
community, members of the	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 133
community, members with specific roles, entrustedness, of	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 283, 287, 288, 289, 292, 293, 294, 295, 296, 316, 317
community, messaliani, religious	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 526
community, messianism	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 107
community, methodius, representation of	KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 159, 160, 161, 162
community, moiteanoi	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 449
community, monastic	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 19, 467
community, monastic, medicine, and	Champion (2022), Dorotheus of Gaza and Ascetic Education, 58, 59, 60, 62
community, monastic, transformation, and	Champion (2022), Dorotheus of Gaza and Ascetic Education, 62, 63, 64
community, multicultural	Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 70
community, nisibis, jewish	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 4
community, nisibis, jewish-christian	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 10
community, obligation to	Graver (2007), Stoicism and Emotion, 176
community, of alexander the great alexandria, jewish	Schiffman (1983), Testimony and the Penal Code, 28, 45
community, of alexandria, septuagint, reception of by jewish	Feldman (2006), Judaism and Hellenism Reconsidered, 105
community, of antioch, jewish	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 101, 146, 147, 148, 149, 150, 151, 152
community, of babylon, politai	Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 85
community, of jethro, jewish alexandria, split in	Feldman (2006), Judaism and Hellenism Reconsidered, 151
community, of plutarch and readers	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 37, 41, 51, 52
community, of plutarch, readers, and the subjects	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 7, 27, 37, 43, 51, 71, 131, 167
community, of property	Omeara (2005), Platonopolis: Platonic Political Philosophy in Late Antiquity 85, 92, 152
community, of scholars/virtual academy in natural questions	Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 21, 56, 83, 147, 153
community, of spouses	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 182
community, of the wise	Graver (2007), Stoicism and Emotion, 181
community, of the, pneumatology, qumran	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 168, 175, 193
community, of those in christ, kingdom of god, and united	Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 285, 286, 287, 288, 289, 290, 291
community, of wives, women, as	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 43, 100
community, on yeb, passover, letter to	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 60
community, onias	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 2, 6, 8, 9, 12, 16, 17, 18, 56, 64, 169, 171, 173, 174, 175, 176, 177, 179, 180, 182, 187, 188, 189, 190, 191, 192, 195, 196, 197, 198, 199, 203, 205, 209, 210, 211, 212, 229, 234, 237, 243, 247, 253, 258, 281, 285, 291, 298, 304, 315, 319, 331, 336, 340, 342, 348, 350, 354, 361, 362, 363, 381, 386, 389, 392, 394, 395, 396, 398, 399, 400, 401, 403, 404, 405, 406, 407, 408, 409, 410, 412, 413, 415, 419, 423, 424
community, ontogeny, of	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 281
community, optimism in	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 90, 91
community, organization of onias	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 18, 182, 183, 184, 185, 186, 187, 188, 195, 350, 412, 419
community, organization qumran of parallel to hellenistic religious organizations	Feldman (2006), Judaism and Hellenism Reconsidered, 20
community, pagan, pagans, relationship with jewish	Levine (2005), The Ancient Synagogue, The First Thousand Years, 67, 68, 113, 114, 125, 126, 133, 136, 147, 192
community, paul, and the ecclesia, christian	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 137
community, pedieis	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 175
community, petrine	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 84, 178
community, philo of alexandria, jewish philosopher, praises semianchorite	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 358
community, philosophy, in	Schibli (2002), Hierocles of Alexandria, 225
community, poet, simonides	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 255
community, political	Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 20, 23, 27, 136, 303, 312, 314, 316, 323, 535 Osborne (1996), Eros Unveiled: Plato and the God of Love. 145
community, pollution, miasma, of	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 137, 138
community, potnia theron, hunting a mobile cult	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 278, 279, 280, 281, 282, 283, 290, 296, 297
community, practice, eucharist, eucharistic	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 2, 7, 12, 28, 50, 52, 53, 57, 216, 217, 218, 221, 222, 338, 343, 344, 345, 398, 401, 404, 421, 423
community, prayer	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 9, 10, 135, 264, 269, 270, 292
community, prayer, lord’s prayer, as	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 59, 119, 136, 213
community, prayer, of a	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 24, 73
community, private prayers, hyper soterias of a	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 20, 72, 99
community, privilege, in mortal	Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 146
community, property	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 26, 27, 366, 369, 370, 371, 372
community, public sacrifice, hyper soterias of a	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 20, 32, 73, 74, 75, 76, 178
community, qumran	Crabb (2020), Luke/Acts and the End of History, 47, 97, 230, 288, 289, 290 Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 10, 26, 54, 122, 166, 181, 233, 238, 245, 280 Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 37, 193 Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 200, 208, 209, 212 Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 180 Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 89, 90, 91, 217 Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 132, 133, 146, 147, 175 Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 9, 17, 201, 212, 233, 286, 290, 348, 352, 370, 372, 376, 381, 382, 384, 385, 386, 388, 394, 395, 396, 398, 437, 440 Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 73 Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 24, 27, 45, 46, 49, 53, 69, 73, 74, 79, 85, 120, 121, 128, 132, 135, 158, 182, 189, 229, 238, 328, 336, 344, 412, 415, 422, 423, 436, 437, 439, 441, 447, 448, 449, 523, 600, 643, 644
community, qumran as, covenantal	Alexander (2013), Gender and Timebound Commandments in Judaism. 147
community, qumran/qumran	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 9, 26, 37, 39, 40, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 72, 73, 76, 77, 84, 85, 86, 87, 88, 90, 93, 98, 102, 103, 104, 105, 124, 130, 145, 146, 147, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 166, 168, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 196, 199, 200, 201, 220, 221, 222, 229, 230, 231, 232, 243, 251, 264, 267, 271, 275, 278, 279, 285, 286, 291, 292, 299, 318, 319, 373, 378, 383, 400, 406, 407, 408, 410, 579
community, rabbis, babylonian, position of within babylonian jewish	Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 96, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125
community, rabbis, contacts with the mesopotamian christian	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 32, 33, 34, 35, 39, 191
community, reconciliation between god and israel	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 61, 62, 72
community, reliability of divine word	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 49, 50
community, religious, not identical with political	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 81, 82, 110, 111, 112, 113, 114, 115, 116, 117, 118, 146, 147, 148, 149, 160
community, religious, rivalling cult	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108, 109, 110
community, religious, tightly controlled	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 189, 190, 191, 192, 200, 201
community, restoration in	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 43, 44, 70, 97
community, resurrection, meaning for christian	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 178
community, ritual	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 114, 353, 355
community, ritual of baptism	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 379
community, rule	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 27 Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 194, 195 Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 100, 101 Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 227 Brooks (1983), Support for the Poor in the Mishnaic Law of Agriculture: Tractate Peah, 34, 179 Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 177, 179, 182, 184 Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 90, 91, 105, 107, 221 Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 97, 98, 107, 111, 112, 113, 114, 115, 214
community, rule dead sea scrolls,	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 330
community, rule of the	Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 284, 306, 317, 350, 356 Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 107, 108, 111
community, rule, dead sea scrolls	Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 391, 402 Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 219
community, rule, dead sea scrolls, in the	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 330
community, rule, qumran texts	Hayes (2022), The Literature of the Sages: A Re-Visioning, 77
community, rule, serekh hayaḥad 1qs]	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 195, 381, 382
community, rulers, and	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 86, 87, 88
community, rūm, orthodox religious	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 243
community, sacrifice, and definition of	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 188, 189, 190, 191
community, sacrificial victim, and	Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 7
community, sardis, jewish	Levine (2005), The Ancient Synagogue, The First Thousand Years, 141, 285, 297, 384, 389
community, schismatics/secessionists, johannine	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 262, 263, 264, 265, 270, 271, 274, 279, 286, 288
community, school, johannine	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 263
community, second isaiah	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 55, 58, 60, 61, 62, 63, 64, 65, 66, 67, 68, 125, 128, 134, 135, 136, 150, 151, 159, 160
community, security of	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 163, 165
community, sedentary	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 272, 273, 277, 279, 280, 281, 282, 284
community, seneca on	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 86, 87, 88, 102
community, sense of	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 215, 216, 217, 218
community, sepphoris, jewish	Levine (2005), The Ancient Synagogue, The First Thousand Years, 388, 410
community, septuagint, acceptance in the jewish	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 238, 239
community, settlement, onias	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 3, 5, 17, 18, 19, 47, 164, 167, 169, 180, 187, 188, 189, 202, 276, 292, 330, 335, 338, 340, 348, 349, 350, 351, 364, 408, 415
community, shame	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 70
community, soenoi	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 449
community, solidarity, with	Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 447
community, spirit, effects of initiation into	Levison (2009), Filled with the Spirit, 206, 207, 209, 211, 216, 221, 231, 254, 307
community, spirit, in formation of	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 36
community, stability, important for the civic	Meinel (2015), Pollution and Crisis in Greek Tragedy, 74, 75
community, structure of	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 23, 24
community, study, covenantal	Alexander (2013), Gender and Timebound Commandments in Judaism. 199, 210
community, symbols on their rings	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1773
community, synagogue and	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 4, 109
community, syria, jewish	Levine (2005), The Ancient Synagogue, The First Thousand Years, 82, 124, 388
community, tasks within body of christ	Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 278, 279, 280
community, terracina, jewish	Levine (2005), The Ancient Synagogue, The First Thousand Years, 211
community, th omasine	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 29
community, the rule of the serekh	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 81, 82, 83, 86
community, the subject and his	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 67, 68, 69, 70, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 113, 119, 157
community, theoria, sense of	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 69, 70, 71, 72, 73, 74, 76, 77, 78, 79, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124
community, theosebeis, god-fearers, religious	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 527, 529
community, therapeutae, philos description of the	Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 61, 62
community, tiberias, jewish	Levine (2005), The Ancient Synagogue, The First Thousand Years, 148, 203, 410
community, to the kyklades by artist babis kritikos, marking membership in cult	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 69, 70, 71, 72, 79, 101, 117, 154, 336, 341, 395
community, traditional vs. education, paideia, παιδεία‎, and textual neoplatonic	d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 268, 269, 270, 273
community, voice in	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 59
community, voice of	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 117, 143
community, with angels	Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 97, 98, 99, 100, 120, 121
community, with the ascetics of the past, hagiography, representations of	KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 333, 347, 350
community, with the authors of the past, plutarch	KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 75, 76, 77, 78, 79, 80, 331
community, worshipping	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 72, 175
community, worshipping, community,	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 72
community, yaḥad—see also qumran/qumran	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 37, 45, 130
community, zion, worshipping	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 72
community, κοινωνία	Kelsey (2021), Mind and World in Aristotle's De Anima 9, 17, 69, 82, 83, 145
community, σῶμα, function within	Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 279
community, “gemeinschaft”	Huttner (2013), Early Christianity in the Lycus Valley, 144
community/communities, jewish	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 3, 9, 127, 169, 171, 175, 177, 179, 183, 186, 187, 188, 189, 195, 196, 197, 198, 210, 212, 240, 350, 363, 385, 395, 398, 403, 404, 405, 415, 424, 431, 436, 440
community/communities, jewish, alexandria	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 187, 195, 240, 412
community/communities, jewish, diaspora	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 183, 385, 395, 405, 415
community/communities, jewish, egyptian-jewish	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 169, 177, 183, 186, 187, 188, 195, 198, 210, 212, 240, 350, 363, 404, 424
community/communities, jewish, elephantine	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 212, 330, 398, 403, 436, 440
community/communities, jewish, heracleopolitan	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 183, 186, 189
community/communities, jewish, jewish-christian	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 195
community/communities, jewish, samaritan	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 403
community/group, qumran	Stuckenbruck (2007), 1 Enoch 91-108, 60, 68, 71, 75, 124, 125, 128, 161, 213, 222, 231, 252, 377, 568, 570, 640, 696, 732
community/sect, manuscripts, and history of the qumran	Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 184, 185, 186, 187
community/society, associations involvement local in	Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 1, 14, 18, 19, 21, 22, 23, 64, 103, 164, 177, 181, 190, 194, 210, 216, 221, 235, 239, 242, 245, 249, 251, 256, 257
community’, qumran, ‘rule of the from	Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 73
people/community, of the, covenant	Levison (2009), Filled with the Spirit, 207, 213, 271, 289
poets, community, interests, comic	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 321, 324, 326, 327, 328, 329, 330, 331, 332, 333, 343, 347, 348
responsibility, communal	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 502
therapeutae, communal, room	Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 60, 70

List of validated texts:

185 validated results for "communal"

1. Septuagint, Tobit, 1.6, 4.15, 11.18, 14.3-14.4, 14.6 (th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Community Rule ( • Jewish, people, community • Matthean community, Matthew, Gospel of • Qumran community • Rule of the Community • communal laments • community

Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 227; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 246; Gera (2014), Judith, 475; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 31; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 108; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 4, 86, 130, 131; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 189

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1.6 But I alone went often to Jerusalem for the feasts, as it is ordained for all Israel by an everlasting decree. Taking the first fruits and the tithes of my produce and the first shearings, I would give these to the priests, the sons of Aaron, at the altar. ^4.15 And what you hate, do not do to any one. Do not drink wine to excess or let drunkenness go with you on your way. ^11.18 Ahikar and his nephew Nadab came, ^14.3 When he had grown very old he called his son and grandsons, and said to him, "My son, take your sons; behold, I have grown old and am about to depart this life. ^14.4 Go to Media, my son, for I fully believe what Jonah the prophet said about Nineveh, that it will be overthrown. But in Media there will be peace for a time. Our brethren will be scattered over the earth from the good land, and Jerusalem will be desolate. The house of God in it will be burned down and will be in ruins for a time. ^14.6 Then all the Gentiles will turn to fear the Lord God in truth, and will bury their idols.' ' None

2. Hebrew Bible, Deuteronomy, 1.13, 1.16-1.18, 4.30, 5.21, 6.4-6.5, 6.7, 11.13-11.14, 12.14, 16.18, 17.8-17.12, 17.15-17.17, 23.3-23.4, 27.4, 27.19, 28.1-28.68, 30.2, 30.19, 31.5-31.6, 31.9, 31.12-31.13, 34.12 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Alexander the Great, Alexandria, Jewish community of • Communal, • Community Rule • Community, Enochic • Eschatology/Eschatological, Community • Josephus Essenes, wealth and communality • Matthaean church, community • Matthean community, Matthew, Gospel of • Meals, communal • Onias community • Onias community, death / murder • Onias community, flight / arrival to Egypt • Philos Essenes, and communality • Plato, and communality • Property, communal use of • Qumran community • Qumran community / sect • Qumran, Community/Group • Qumran, communal worship, liturgy • Qumran, community • Qumran/Qumran Community • Rule of the Community • Rule of the Community (the Serekh) • Rule of the Community, and law of tithes • Rule of the Community, on length of impurity • Rule of the Community, on number of wives • Rule of the Community, writing style of • Septuagint, acceptance in the Jewish community • Temple, community as • community • community, Damascus • community, Enochic • community, Qumran • community/communities (Jewish) • community/communities (Jewish), Elephantine • covenantal community, Qumran as • hazzan, communal functionary • hermeneutics, and making communities • leadership, synagogue, leadership, town, communal • prayer, communal, public • property, communal • women, as community of wives

Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 147; Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 30, 38; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 88, 114, 124; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 75, 246; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 282, 284, 285, 317; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 29, 65; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 9, 54, 76, 88, 98, 103, 177, 178, 179, 201, 220, 222, 267, 285, 286, 292, 299, 406; JonquiÃ¨re (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 45; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 81; Levine (2005), The Ancient Synagogue, The First Thousand Years, 38, 167, 395, 553, 642, 643; Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 212, 213; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 54, 91, 95, 109; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 6, 126, 278, 399, 436, 437, 440; Schiffman (1983), Testimony and the Penal Code, 4, 28, 45, 208; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 239; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 22, 23, 158, 159; Stuckenbruck (2007), 1 Enoch 91-108, 192, 253, 568; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 100; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 73, 79, 448, 449; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 66

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1.13 הָבוּ לָכֶם אֲנָשִׁים חֲכָמִים וּנְבֹנִים וִידֻעִים לְשִׁבְטֵיכֶם וַאֲשִׂימֵם בְּרָאשֵׁיכֶם׃ ^1.16 וָאֲצַוֶּה אֶת־שֹׁפְטֵיכֶם בָּעֵת הַהִוא לֵאמֹר שָׁמֹעַ בֵּין־אֲחֵיכֶם וּשְׁפַטְתֶּם צֶדֶק בֵּין־אִישׁ וּבֵין־אָחִיו וּבֵין גֵּרוֹ׃ ^1.17 לֹא־תַכִּירוּ פָנִים בַּמִּשְׁפָּט כַּקָּטֹן כַּגָּדֹל תִּשְׁמָעוּן לֹא תָגוּרוּ מִפְּנֵי־אִישׁ כִּי הַמִּשְׁפָּט לֵאלֹהִים הוּא וְהַדָּבָר אֲשֶׁר יִקְשֶׁה מִכֶּם תַּקְרִבוּן אֵלַי וּשְׁמַעְתִּיו׃ ^1.18 וָאֲצַוֶּה אֶתְכֶם בָּעֵת הַהִוא אֵת כָּל־הַדְּבָרִים אֲשֶׁר תַּעֲשׂוּן׃' ^5.21 וַתֹּאמְרוּ הֵן הֶרְאָנוּ יְהוָה אֱלֹהֵינוּ אֶת־כְּבֹדוֹ וְאֶת־גָּדְלוֹ וְאֶת־קֹלוֹ שָׁמַעְנוּ מִתּוֹךְ הָאֵשׁ הַיּוֹם הַזֶּה רָאִינוּ כִּי־יְדַבֵּר אֱלֹהִים אֶת־הָאָדָם וָחָי׃ ^6.4 שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ ^6.5 וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃ ^6.7 וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃ ^1
1.13 וְהָיָה אִם־שָׁמֹעַ תִּשְׁמְעוּ אֶל־מִצְוֺתַי אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם לְאַהֲבָה אֶת־יְהוָה אֱלֹהֵיכֶם וּלְעָבְדוֹ בְּכָל־לְבַבְכֶם וּבְכָל־נַפְשְׁכֶם׃ ^11.14 וְנָתַתִּי מְטַר־אַרְצְכֶם בְּעִתּוֹ יוֹרֶה וּמַלְקוֹשׁ וְאָסַפְתָּ דְגָנֶךָ וְתִירֹשְׁךָ וְיִצְהָרֶךָ׃ ^12.14 כִּי אִם־בַּמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה בְּאַחַד שְׁבָטֶיךָ שָׁם תַּעֲלֶה עֹלֹתֶיךָ וְשָׁם תַּעֲשֶׂה כֹּל אֲשֶׁר אָנֹכִי מְצַוֶּךָּ׃ ^16.18 שֹׁפְטִים וְשֹׁטְרִים תִּתֶּן־לְךָ בְּכָל־שְׁעָרֶיךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ לִשְׁבָטֶיךָ וְשָׁפְטוּ אֶת־הָעָם מִשְׁפַּט־צֶדֶק׃ ^17.8 כִּי יִפָּלֵא מִמְּךָ דָבָר לַמִּשְׁפָּט בֵּין־דָּם לְדָם בֵּין־דִּין לְדִין וּבֵין נֶגַע לָנֶגַע דִּבְרֵי רִיבֹת בִּשְׁעָרֶיךָ וְקַמְתָּ וְעָלִיתָ אֶל־הַמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ׃ ^17.9 וּבָאתָ אֶל־הַכֹּהֲנִים הַלְוִיִּם וְאֶל־הַשֹּׁפֵט אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְדָרַשְׁתָּ וְהִגִּידוּ לְךָ אֵת דְּבַר הַמִּשְׁפָּט׃ ^17.11 עַל־פִּי הַתּוֹרָה אֲשֶׁר יוֹרוּךָ וְעַל־הַמִּשְׁפָּט אֲשֶׁר־יֹאמְרוּ לְךָ תַּעֲשֶׂה לֹא תָסוּר מִן־הַדָּבָר אֲשֶׁר־יַגִּידוּ לְךָ יָמִין וּשְׂמֹאל׃ ^17.12 וְהָאִישׁ אֲשֶׁר־יַעֲשֶׂה בְזָדוֹן לְבִלְתִּי שְׁמֹעַ אֶל־הַכֹּהֵן הָעֹמֵד לְשָׁרֶת שָׁם אֶת־יְהוָה אֱלֹהֶיךָ אוֹ אֶל־הַשֹּׁפֵט וּמֵת הָאִישׁ הַהוּא וּבִעַרְתָּ הָרָע מִיִּשְׂרָאֵל׃ ^17.15 שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ מִקֶּרֶב אַחֶיךָ תָּשִׂים עָלֶיךָ מֶלֶךְ לֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי אֲשֶׁר לֹא־אָחִיךָ הוּא׃ ^17.16 רַק לֹא־יַרְבֶּה־לּוֹ סוּסִים וְלֹא־יָשִׁיב אֶת־הָעָם מִצְרַיְמָה לְמַעַן הַרְבּוֹת סוּס וַיהוָה אָמַר לָכֶם לֹא תֹסִפוּן לָשׁוּב בַּדֶּרֶךְ הַזֶּה עוֹד׃ ^17.17 וְלֹא יַרְבֶּה־לּוֹ נָשִׁים וְלֹא יָסוּר לְבָבוֹ וְכֶסֶף וְזָהָב לֹא יַרְבֶּה־לּוֹ מְאֹד׃ ^23.3 לֹא־יָבֹא מַמְזֵר בִּקְהַל יְהוָה גַּם דּוֹר עֲשִׂירִי לֹא־יָבֹא לוֹ בִּקְהַל יְהוָה׃ ^23.4 לֹא־יָבֹא עַמּוֹנִי וּמוֹאָבִי בִּקְהַל יְהוָה גַּם דּוֹר עֲשִׂירִי לֹא־יָבֹא לָהֶם בִּקְהַל יְהוָה עַד־עוֹלָם׃ ^27.4 וְהָיָה בְּעָבְרְכֶם אֶת־הַיַּרְדֵּן תָּקִימוּ אֶת־הָאֲבָנִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם בְּהַר עֵיבָל וְשַׂדְתָּ אוֹתָם בַּשִּׂיד׃ ^27.19 אָרוּר מַטֶּה מִשְׁפַּט גֵּר־יָתוֹם וְאַלְמָנָה וְאָמַר כָּל־הָעָם אָמֵן׃ ^28.1 וְהָיָה אִם־שָׁמוֹעַ תִּשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־מִצְוֺתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם וּנְתָנְךָ יְהוָה אֱלֹהֶיךָ עֶלְיוֹן עַל כָּל־גּוֹיֵי הָאָרֶץ׃ ^28.1 וְרָאוּ כָּל־עַמֵּי הָאָרֶץ כִּי שֵׁם יְהוָה נִקְרָא עָלֶיךָ וְיָרְאוּ מִמֶּךָּ׃ ^28.2 וּבָאוּ עָלֶיךָ כָּל־הַבְּרָכוֹת הָאֵלֶּה וְהִשִּׂיגֻךָ כִּי תִשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ׃ ^28.2 יְשַׁלַּח יְהוָה בְּךָ אֶת־הַמְּאֵרָה אֶת־הַמְּהוּמָה וְאֶת־הַמִּגְעֶרֶת בְּכָל־מִשְׁלַח יָדְךָ אֲשֶׁר תַּעֲשֶׂה עַד הִשָּׁמֶדְךָ וְעַד־אֲבָדְךָ מַהֵר מִפְּנֵי רֹעַ מַעֲלָלֶיךָ אֲשֶׁר עֲזַבְתָּנִי׃ ^28.3 אִשָּׁה תְאָרֵשׂ וְאִישׁ אַחֵר ישגלנה יִשְׁכָּבֶנָּה בַּיִת תִּבְנֶה וְלֹא־תֵשֵׁב בּוֹ כֶּרֶם תִּטַּע וְלֹא תְחַלְּלֶּנּוּ׃ ^28.3 בָּרוּךְ אַתָּה בָּעִיר וּבָרוּךְ אַתָּה בַּשָּׂדֶה׃ ^28.4 בָּרוּךְ פְּרִי־בִטְנְךָ וּפְרִי אַדְמָתְךָ וּפְרִי בְהֶמְתֶּךָ שְׁגַר אֲלָפֶיךָ וְעַשְׁתְּרוֹת צֹאנֶךָ׃ ^28.4 זֵיתִים יִהְיוּ לְךָ בְּכָל־גְּבוּלֶךָ וְשֶׁמֶן לֹא תָסוּךְ כִּי יִשַּׁל זֵיתֶךָ׃ ^28.5 בָּרוּךְ טַנְאֲךָ וּמִשְׁאַרְתֶּךָ׃ ^28.5 גּוֹי עַז פָּנִים אֲשֶׁר לֹא־יִשָּׂא פָנִים לְזָקֵן וְנַעַר לֹא יָחֹן׃ ^28.6 בָּרוּךְ אַתָּה בְּבֹאֶךָ וּבָרוּךְ אַתָּה בְּצֵאתֶךָ׃ ^28.6 וְהֵשִׁיב בְּךָ אֵת כָּל־מַדְוֵה מִצְרַיִם אֲשֶׁר יָגֹרְתָּ מִפְּנֵיהֶם וְדָבְקוּ בָּךְ׃ ^28.7 יִתֵּן יְהוָה אֶת־אֹיְבֶיךָ הַקָּמִים עָלֶיךָ נִגָּפִים לְפָנֶיךָ בְּדֶרֶךְ אֶחָד יֵצְאוּ אֵלֶיךָ וּבְשִׁבְעָה דְרָכִים יָנוּסוּ לְפָנֶיךָ׃ ^28.8 יְצַו יְהוָה אִתְּךָ אֶת־הַבְּרָכָה בַּאֲסָמֶיךָ וּבְכֹל מִשְׁלַח יָדֶךָ וּבֵרַכְךָ בָּאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ ^28.9 יְקִימְךָ יְהוָה לוֹ לְעַם קָדוֹשׁ כַּאֲשֶׁר נִשְׁבַּע־לָךְ כִּי תִשְׁמֹר אֶת־מִצְוֺת יְהוָה אֱלֹהֶיךָ וְהָלַכְתָּ בִּדְרָכָיו׃ ^28.11 וְהוֹתִרְךָ יְהוָה לְטוֹבָה בִּפְרִי בִטְנְךָ וּבִפְרִי בְהַמְתְּךָ וּבִפְרִי אַדְמָתֶךָ עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֶיךָ לָתֶת לָךְ׃ ^28.12 יִפְתַּח יְהוָה לְךָ אֶת־אוֹצָרוֹ הַטּוֹב אֶת־הַשָּׁמַיִם לָתֵת מְטַר־אַרְצְךָ בְּעִתּוֹ וּלְבָרֵךְ אֵת כָּל־מַעֲשֵׂה יָדֶךָ וְהִלְוִיתָ גּוֹיִם רַבִּים וְאַתָּה לֹא תִלְוֶה׃ ^28.13 וּנְתָנְךָ יְהוָה לְרֹאשׁ וְלֹא לְזָנָב וְהָיִיתָ רַק לְמַעְלָה וְלֹא תִהְיֶה לְמָטָּה כִּי־תִשְׁמַע אֶל־מִצְוֺת יְהוָה אֱלֹהֶיךָ אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לִשְׁמֹר וְלַעֲשׂוֹת׃ ^28.14 וְלֹא תָסוּר מִכָּל־הַדְּבָרִים אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם יָמִין וּשְׂמֹאול לָלֶכֶת אַחֲרֵי אֱלֹהִים אֲחֵרִים לְעָבְדָם׃ ^28.15 וְהָיָה אִם־לֹא תִשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־מִצְוֺתָיו וְחֻקֹּתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם וּבָאוּ עָלֶיךָ כָּל־הַקְּלָלוֹת הָאֵלֶּה וְהִשִּׂיגוּךָ׃ ^28.16 אָרוּר אַתָּה בָּעִיר וְאָרוּר אַתָּה בַּשָּׂדֶה׃ ^28.17 אָרוּר טַנְאֲךָ וּמִשְׁאַרְתֶּךָ׃ ^28.18 אָרוּר פְּרִי־בִטְנְךָ וּפְרִי אַדְמָתֶךָ שְׁגַר אֲלָפֶיךָ וְעַשְׁתְּרוֹת צֹאנֶךָ׃ ^28.19 אָרוּר אַתָּה בְּבֹאֶךָ וְאָרוּר אַתָּה בְּצֵאתֶךָ׃ ^28.21 יַדְבֵּק יְהוָה בְּךָ אֶת־הַדָּבֶר עַד כַּלֹּתוֹ אֹתְךָ מֵעַל הָאֲדָמָה אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ׃ ^28.22 יַכְּכָה יְהוָה בַּשַּׁחֶפֶת וּבַקַּדַּחַת וּבַדַּלֶּקֶת וּבַחַרְחֻר וּבַחֶרֶב וּבַשִּׁדָּפוֹן וּבַיֵּרָקוֹן וּרְדָפוּךָ עַד אָבְדֶךָ׃ ^28.23 וְהָיוּ שָׁמֶיךָ אֲשֶׁר עַל־רֹאשְׁךָ נְחֹשֶׁת וְהָאָרֶץ אֲשֶׁר־תַּחְתֶּיךָ בַּרְזֶל׃ ^28.24 יִתֵּן יְהוָה אֶת־מְטַר אַרְצְךָ אָבָק וְעָפָר מִן־הַשָּׁמַיִם יֵרֵד עָלֶיךָ עַד הִשָּׁמְדָךְ׃ ^28.25 יִתֶּנְךָ יְהוָה נִגָּף לִפְנֵי אֹיְבֶיךָ בְּדֶרֶךְ אֶחָד תֵּצֵא אֵלָיו וּבְשִׁבְעָה דְרָכִים תָּנוּס לְפָנָיו וְהָיִיתָ לְזַעֲוָה לְכֹל מַמְלְכוֹת הָאָרֶץ׃ ^28.26 וְהָיְתָה נִבְלָתְךָ לְמַאֲכָל לְכָל־עוֹף הַשָּׁמַיִם וּלְבֶהֱמַת הָאָרֶץ וְאֵין מַחֲרִיד׃ ^28.27 יַכְּכָה יְהוָה בִּשְׁחִין מִצְרַיִם ובעפלים וּבַטְּחֹרִים וּבַגָּרָב וּבֶחָרֶס אֲשֶׁר לֹא־תוּכַל לְהֵרָפֵא׃ ^28.28 יַכְּכָה יְהוָה בְּשִׁגָּעוֹן וּבְעִוָּרוֹן וּבְתִמְהוֹן לֵבָב׃ ^28.29 וְהָיִיתָ מְמַשֵּׁשׁ בַּצָּהֳרַיִם כַּאֲשֶׁר יְמַשֵּׁשׁ הָעִוֵּר בָּאֲפֵלָה וְלֹא תַצְלִיחַ אֶת־דְּרָכֶיךָ וְהָיִיתָ אַךְ עָשׁוּק וְגָזוּל כָּל־הַיָּמִים וְאֵין מוֹשִׁיעַ׃ ^28.31 שׁוֹרְךָ טָבוּחַ לְעֵינֶיךָ וְלֹא תֹאכַל מִמֶּנּוּ חֲמֹרְךָ גָּזוּל מִלְּפָנֶיךָ וְלֹא יָשׁוּב לָךְ צֹאנְךָ נְתֻנוֹת לְאֹיְבֶיךָ וְאֵין לְךָ מוֹשִׁיעַ׃ ^28.32 בָּנֶיךָ וּבְנֹתֶיךָ נְתֻנִים לְעַם אַחֵר וְעֵינֶיךָ רֹאוֹת וְכָלוֹת אֲלֵיהֶם כָּל־הַיּוֹם וְאֵין לְאֵל יָדֶךָ׃ ^28.33 פְּרִי אַדְמָתְךָ וְכָל־יְגִיעֲךָ יֹאכַל עַם אֲשֶׁר לֹא־יָדָעְתָּ וְהָיִיתָ רַק עָשׁוּק וְרָצוּץ כָּל־הַיָּמִים׃ ^28.34 וְהָיִיתָ מְשֻׁגָּע מִמַּרְאֵה עֵינֶיךָ אֲשֶׁר תִּרְאֶה׃ ^28.35 יַכְּכָה יְהוָה בִּשְׁחִין רָע עַל־הַבִּרְכַּיִם וְעַל־הַשֹּׁקַיִם אֲשֶׁר לֹא־תוּכַל לְהֵרָפֵא מִכַּף רַגְלְךָ וְעַד קָדְקֳדֶךָ׃ ^28.36 יוֹלֵךְ יְהוָה אֹתְךָ וְאֶת־מַלְכְּךָ אֲשֶׁר תָּקִים עָלֶיךָ אֶל־גּוֹי אֲשֶׁר לֹא־יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים עֵץ וָאָבֶן׃ ^28.37 וְהָיִיתָ לְשַׁמָּה לְמָשָׁל וְלִשְׁנִינָה בְּכֹל הָעַמִּים אֲשֶׁר־יְנַהֶגְךָ יְהוָה שָׁמָּה׃ ^28.38 זֶרַע רַב תּוֹצִיא הַשָּׂדֶה וּמְעַט תֶּאֱסֹף כִּי יַחְסְלֶנּוּ הָאַרְבֶּה׃ ^28.39 כְּרָמִים תִּטַּע וְעָבָדְתָּ וְיַיִן לֹא־תִשְׁתֶּה וְלֹא תֶאֱגֹר כִּי תֹאכְלֶנּוּ הַתֹּלָעַת׃ ^28.41 בָּנִים וּבָנוֹת תּוֹלִיד וְלֹא־יִהְיוּ לָךְ כִּי יֵלְכוּ בַּשֶּׁבִי׃ ^28.42 כָּל־עֵצְךָ וּפְרִי אַדְמָתֶךָ יְיָרֵשׁ הַצְּלָצַל׃ ^28.43 הַגֵּר אֲשֶׁר בְּקִרְבְּךָ יַעֲלֶה עָלֶיךָ מַעְלָה מָּעְלָה וְאַתָּה תֵרֵד מַטָּה מָּטָּה׃ ^28.44 הוּא יַלְוְךָ וְאַתָּה לֹא תַלְוֶנּוּ הוּא יִהְיֶה לְרֹאשׁ וְאַתָּה תִּהְיֶה לְזָנָב׃ ^28.45 וּבָאוּ עָלֶיךָ כָּל־הַקְּלָלוֹת הָאֵלֶּה וּרְדָפוּךָ וְהִשִּׂיגוּךָ עַד הִשָּׁמְדָךְ כִּי־לֹא שָׁמַעְתָּ בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר מִצְוֺתָיו וְחֻקֹּתָיו אֲשֶׁר צִוָּךְ׃ ^28.46 וְהָיוּ בְךָ לְאוֹת וּלְמוֹפֵת וּבְזַרְעֲךָ עַד־עוֹלָם׃ ^28.47 תַּחַת אֲשֶׁר לֹא־עָבַדְתָּ אֶת־יְהוָה אֱלֹהֶיךָ בְּשִׂמְחָה וּבְטוּב לֵבָב מֵרֹב כֹּל׃ ^28.48 וְעָבַדְתָּ אֶת־אֹיְבֶיךָ אֲשֶׁר יְשַׁלְּחֶנּוּ יְהוָה בָּךְ בְּרָעָב וּבְצָמָא וּבְעֵירֹם וּבְחֹסֶר כֹּל וְנָתַן עֹל בַּרְזֶל עַל־צַוָּארֶךָ עַד הִשְׁמִידוֹ אֹתָךְ׃ ^28.49 יִשָּׂא יְהוָה עָלֶיךָ גּוֹי מֵרָחוֹק מִקְצֵה הָאָרֶץ כַּאֲשֶׁר יִדְאֶה הַנָּשֶׁר גּוֹי אֲשֶׁר לֹא־תִשְׁמַע לְשֹׁנוֹ׃ ^28.51 וְאָכַל פְּרִי בְהֶמְתְּךָ וּפְרִי־אַדְמָתְךָ עַד הִשָּׁמְדָךְ אֲשֶׁר לֹא־יַשְׁאִיר לְךָ דָּגָן תִּירוֹשׁ וְיִצְהָר שְׁגַר אֲלָפֶיךָ וְעַשְׁתְּרֹת צֹאנֶךָ עַד הַאֲבִידוֹ אֹתָךְ׃ ^28.52 וְהֵצַר לְךָ בְּכָל־שְׁעָרֶיךָ עַד רֶדֶת חֹמֹתֶיךָ הַגְּבֹהוֹת וְהַבְּצֻרוֹת אֲשֶׁר אַתָּה בֹּטֵחַ בָּהֵן בְּכָל־אַרְצֶךָ וְהֵצַר לְךָ בְּכָל־שְׁעָרֶיךָ בְּכָל־אַרְצְךָ אֲשֶׁר נָתַן יְהוָה אֱלֹהֶיךָ לָךְ׃ ^28.53 וְאָכַלְתָּ פְרִי־בִטְנְךָ בְּשַׂר בָּנֶיךָ וּבְנֹתֶיךָ אֲשֶׁר נָתַן־לְךָ יְהוָה אֱלֹהֶיךָ בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר־יָצִיק לְךָ אֹיְבֶךָ׃ ^28.54 הָאִישׁ הָרַךְ בְּךָ וְהֶעָנֹג מְאֹד תֵּרַע עֵינוֹ בְאָחִיו וּבְאֵשֶׁת חֵיקוֹ וּבְיֶתֶר בָּנָיו אֲשֶׁר יוֹתִיר׃ ^28.55 מִתֵּת לְאַחַד מֵהֶם מִבְּשַׂר בָּנָיו אֲשֶׁר יֹאכֵל מִבְּלִי הִשְׁאִיר־לוֹ כֹּל בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בְּכָל־שְׁעָרֶיךָ׃ ^28.56 הָרַכָּה בְךָ וְהָעֲנֻגָּה אֲשֶׁר לֹא־נִסְּתָה כַף־רַגְלָהּ הַצֵּג עַל־הָאָרֶץ מֵהִתְעַנֵּג וּמֵרֹךְ תֵּרַע עֵינָהּ בְּאִישׁ חֵיקָהּ וּבִבְנָהּ וּבְבִתָּהּ׃ ^28.57 וּבְשִׁלְיָתָהּ הַיּוֹצֵת מִבֵּין רַגְלֶיהָ וּבְבָנֶיהָ אֲשֶׁר תֵּלֵד כִּי־תֹאכְלֵם בְּחֹסֶר־כֹּל בַּסָּתֶר בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בִּשְׁעָרֶיךָ׃ ^28.58 אִם־לֹא תִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת הַכְּתוּבִים בַּסֵּפֶר הַזֶּה לְיִרְאָה אֶת־הַשֵּׁם הַנִּכְבָּד וְהַנּוֹרָא הַזֶּה אֵת יְהוָה אֱלֹהֶיךָ׃ ^28.59 וְהִפְלָא יְהוָה אֶת־מַכֹּתְךָ וְאֵת מַכּוֹת זַרְעֶךָ מַכּוֹת גְּדֹלוֹת וְנֶאֱמָנוֹת וָחֳלָיִם רָעִים וְנֶאֱמָנִים׃ ^28.61 גַּם כָּל־חֳלִי וְכָל־מַכָּה אֲשֶׁר לֹא כָתוּב בְּסֵפֶר הַתּוֹרָה הַזֹּאת יַעְלֵם יְהוָה עָלֶיךָ עַד הִשָּׁמְדָךְ׃ ^28.62 וְנִשְׁאַרְתֶּם בִּמְתֵי מְעָט תַּחַת אֲשֶׁר הֱיִיתֶם כְּכוֹכְבֵי הַשָּׁמַיִם לָרֹב כִּי־לֹא שָׁמַעְתָּ בְּקוֹל יְהוָה אֱלֹהֶיךָ׃ ^28.63 וְהָיָה כַּאֲשֶׁר־שָׂשׂ יְהוָה עֲלֵיכֶם לְהֵיטִיב אֶתְכֶם וּלְהַרְבּוֹת אֶתְכֶם כֵּן יָשִׂישׂ יְהוָה עֲלֵיכֶם לְהַאֲבִיד אֶתְכֶם וּלְהַשְׁמִיד אֶתְכֶם וְנִסַּחְתֶּם מֵעַל הָאֲדָמָה אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ׃ ^28.64 וֶהֱפִיצְךָ יְהוָה בְּכָל־הָעַמִּים מִקְצֵה הָאָרֶץ וְעַד־קְצֵה הָאָרֶץ וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ עֵץ וָאָבֶן׃ ^28.65 וּבַגּוֹיִם הָהֵם לֹא תַרְגִּיעַ וְלֹא־יִהְיֶה מָנוֹחַ לְכַף־רַגְלֶךָ וְנָתַן יְהוָה לְךָ שָׁם לֵב רַגָּז וְכִלְיוֹן עֵינַיִם וְדַאֲבוֹן נָפֶשׁ׃ ^28.66 וְהָיוּ חַיֶּיךָ תְּלֻאִים לְךָ מִנֶּגֶד וּפָחַדְתָּ לַיְלָה וְיוֹמָם וְלֹא תַאֲמִין בְּחַיֶּיךָ׃ ^28.67 בַּבֹּקֶר תֹּאמַר מִי־יִתֵּן עֶרֶב וּבָעֶרֶב תֹּאמַר מִי־יִתֵּן בֹּקֶר מִפַּחַד לְבָבְךָ אֲשֶׁר תִּפְחָד וּמִמַּרְאֵה עֵינֶיךָ אֲשֶׁר תִּרְאֶה׃ ^28.68 וֶהֱשִׁיבְךָ יְהוָה מִצְרַיִם בָּאֳנִיּוֹת בַּדֶּרֶךְ אֲשֶׁר אָמַרְתִּי לְךָ לֹא־תֹסִיף עוֹד לִרְאֹתָהּ וְהִתְמַכַּרְתֶּם שָׁם לְאֹיְבֶיךָ לַעֲבָדִים וְלִשְׁפָחוֹת וְאֵין קֹנֶה׃ ^30.2 וְשַׁבְתָּ עַד־יְהוָה אֱלֹהֶיךָ וְשָׁמַעְתָּ בְקֹלוֹ כְּכֹל אֲשֶׁר־אָנֹכִי מְצַוְּךָ הַיּוֹם אַתָּה וּבָנֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃ ^30.2 לְאַהֲבָה אֶת־יְהוָה אֱלֹהֶיךָ לִשְׁמֹעַ בְּקֹלוֹ וּלְדָבְקָה־בוֹ כִּי הוּא חַיֶּיךָ וְאֹרֶךְ יָמֶיךָ לָשֶׁבֶת עַל־הָאֲדָמָה אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לָתֵת לָהֶם׃ ^30.19 הַעִידֹתִי בָכֶם הַיּוֹם אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ הַחַיִּים וְהַמָּוֶת נָתַתִּי לְפָנֶיךָ הַבְּרָכָה וְהַקְּלָלָה וּבָחַרְתָּ בַּחַיִּים לְמַעַן תִּחְיֶה אַתָּה וְזַרְעֶךָ׃ ^31.5 וּנְתָנָם יְהוָה לִפְנֵיכֶם וַעֲשִׂיתֶם לָהֶם כְּכָל־הַמִּצְוָה אֲשֶׁר צִוִּיתִי אֶתְכֶם׃ ^31.6 חִזְקוּ וְאִמְצוּ אַל־תִּירְאוּ וְאַל־תַּעַרְצוּ מִפְּנֵיהֶם כִּי יְהוָה אֱלֹהֶיךָ הוּא הַהֹלֵךְ עִמָּךְ לֹא יַרְפְּךָ וְלֹא יַעַזְבֶךָּ׃ ^31.9 וַיִּכְתֹּב מֹשֶׁה אֶת־הַתּוֹרָה הַזֹּאת וַיִּתְּנָהּ אֶל־הַכֹּהֲנִים בְּנֵי לֵוִי הַנֹּשְׂאִים אֶת־אֲרוֹן בְּרִית יְהוָה וְאֶל־כָּל־זִקְנֵי יִשְׂרָאֵל׃ ^31.12 הַקְהֵל אֶת־הָעָם הָאֲנָשִׁים וְהַנָּשִׁים וְהַטַּף וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יִשְׁמְעוּ וּלְמַעַן יִלְמְדוּ וְיָרְאוּ אֶת־יְהוָה אֱלֹהֵיכֶם וְשָׁמְרוּ לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת׃ ^3
1.13 וּבְנֵיהֶם אֲשֶׁר לֹא־יָדְעוּ יִשְׁמְעוּ וְלָמְדוּ לְיִרְאָה אֶת־יְהוָה אֱלֹהֵיכֶם כָּל־הַיָּמִים אֲשֶׁר אַתֶּם חַיִּים עַל־הָאֲדָמָה אֲשֶׁר אַתֶּם עֹבְרִים אֶת־הַיַּרְדֵּן שָׁמָּה לְרִשְׁתָּהּ׃ ^34.12 וּלְכֹל הַיָּד הַחֲזָקָה וּלְכֹל הַמּוֹרָא הַגָּדוֹל אֲשֶׁר עָשָׂה מֹשֶׁה לְעֵינֵי כָּל־יִשְׂרָאֵל׃'' None

sup>
1.13 Get you, from each one of your tribes, wise men, and understanding, and full of knowledge, and I will make them heads over you.’ ^1.16 And I charged your judges at that time, saying: ‘Hear the causes between your brethren, and judge righteously between a man and his brother, and the stranger that is with him. ^1.17 Ye shall not respect persons in judgment; ye shall hear the small and the great alike; ye shall not be afraid of the face of any man; for the judgment is God’s; and the cause that is too hard for you ye shall bring unto me, and I will hear it.’ ^1.18 And I commanded you at that time all the things which ye should do. ^4.30 In thy distress, when all these things are come upon thee, in the end of days, thou wilt return to the LORD thy God, and hearken unto His voice; ^5.21 and ye said: ‘Behold, the LORD our God hath shown us His glory and His greatness, and we have heard His voice out of the midst of the fire; we have seen this day that God doth speak with man, and he liveth. ^6.4 HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE. ^6.5 And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might. ^6.7 and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. ^1
1.13 And it shall come to pass, if ye shall hearken diligently unto My commandments which I command you this day, to love the LORD your God, and to serve Him with all your heart and with all your soul, ^11.14 that I will give the rain of your land in its season, the former rain and the latter rain, that thou mayest gather in thy corn, and thy wine, and thine oil. ^12.14 but in the place which the LORD shall choose in one of thy tribes, there thou shalt offer thy burnt-offerings, and there thou shalt do all that I command thee. ^16.18 Judges and officers shalt thou make thee in all thy gates, which the LORD thy God giveth thee, tribe by tribe; and they shall judge the people with righteous judgment. ^17.8 If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, even matters of controversy within thy gates; then shalt thou arise, and get thee up unto the place which the LORD thy God shall choose. ^17.9 And thou shall come unto the priests the Levites, and unto the judge that shall be in those days; and thou shalt inquire; and they shall declare unto thee the sentence of judgment. ^17.10 And thou shalt do according to the tenor of the sentence, which they shall declare unto thee from that place which the LORD shall choose; and thou shalt observe to do according to all that they shall teach thee. ^17.11 According to the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do; thou shalt not turn aside from the sentence which they shall declare unto thee, to the right hand, nor to the left. ^17.12 And the man that doeth presumptuously, in not hearkening unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die; and thou shalt exterminate the evil from Israel. ^17.15 thou shalt in any wise set him king over thee, whom the LORD thy God shall choose; one from among thy brethren shalt thou set king over thee; thou mayest not put a foreigner over thee, who is not thy brother. ^17.16 Only he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses; forasmuch as the LORD hath said unto you: ‘Ye shall henceforth return no more that way.’ ^17.17 Neither shall he multiply wives to himself, that his heart turn not away; neither shall he greatly multiply to himself silver and gold. ^23.3 A bastard shall not enter into the assembly of the LORD; even to the tenth generation shall none of his enter into the assembly of the LORD. ^23.4 An Ammonite or a Moabite shall not enter into the assembly of the LORD; even to the tenth generation shall none of them enter into the assembly of the LORD for ever; ^27.4 And it shall be when ye are passed over the Jordan, that ye shall set up these stones, which I command you this day, in mount Ebal, and thou shalt plaster them with plaster. ^27.19 Cursed be he that perverteth the justice due to the stranger, fatherless, and widow. And all the people shall say: Amen. ^28.1 And it shall come to pass, if thou shalt hearken diligently unto the voice of the LORD thy God, to observe to do all His commandments which I command thee this day, that the LORD thy God will set thee on high above all the nations of the earth. ^28.2 And all these blessings shall come upon thee, and overtake thee, if thou shalt hearken unto the voice of the LORD thy God. ^28.3 Blessed shalt thou be in the city, and blessed shalt thou be in the field. ^28.4 Blessed shall be the fruit of thy body, and the fruit of thy land, and the fruit of thy cattle, the increase of thy kine, and the young of thy flock. ^28.5 Blessed shall be thy basket and thy kneading-trough. ^28.6 Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out. ^28.7 The LORD will cause thine enemies that rise up against thee to be smitten before thee; they shall come out against thee one way, and shall flee before thee seven ways. ^28.8 The LORD will command the blessing with thee in thy barns, and in all that thou puttest thy hand unto; and He will bless thee in the land which the LORD thy God giveth thee. ^28.9 The LORD will establish thee for a holy people unto Himself, as He hath sworn unto thee; if thou shalt keep the commandments of the LORD thy God, and walk in His ways. ^28.10 And all the peoples of the earth shall see that the name of the LORD is called upon thee; and they shall be afraid of thee. ^28.11 And the LORD will make thee over-abundant for good, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land, in the land which the LORD swore unto thy fathers to give thee. ^28.12 The LORD will open unto thee His good treasure the heaven to give the rain of thy land in its season, and to bless all the work of thy hand; and thou shalt lend unto many nations, but thou shalt not borrow. ^28.13 And the LORD will make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath; if thou shalt hearken unto the commandments of the LORD thy God, which I command thee this day, to observe and to do them; ^28.14 and shalt not turn aside from any of the words which I command you this day, to the right hand, or to the left, to go after other gods to serve them. . ^28.15 But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all His commandments and His statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee. ^28.16 Cursed shalt thou be in the city, and cursed shalt thou be in the field. ^28.17 Cursed shall be thy basket and thy kneading-trough. ^28.18 Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the young of thy flock. ^28.19 Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out. ^28.20 The LORD will send upon thee cursing, discomfiture, and rebuke, in all that thou puttest thy hand unto to do, until thou be destroyed, and until thou perish quickly; because of the evil of thy doings, whereby thou hast forsaken Me. ^28.21 The LORD will make the pestilence cleave unto thee, until He have consumed thee from off the land, whither thou goest in to possess it. ^28.22 The LORD will smite thee with consumption, and with fever, and with inflammation, and with fiery heat, and with drought, and with blasting, and with mildew; and they shall pursue thee until thou perish. ^28.23 And thy heaven that is over thy head shall be brass, and the earth that is under thee shall be iron. ^28.24 The LORD will make the rain of thy land powder and dust; from heaven shall it come down upon thee, until thou be destroyed. ^28.25 The LORD will cause thee to be smitten before thine enemies; thou shalt go out one way against them, and shalt flee seven ways before them; and thou shalt be a horror unto all the kingdoms of the earth. ^28.26 And thy carcasses shall be food unto all fowls of the air, and unto the beasts of the earth, and there shall be none to frighten them away. ^28.27 The LORD will smite thee with the boil of Egypt, and with the emerods, and with the scab, and with the itch, whereof thou canst not be healed. ^28.28 The LORD will smite thee with madness, and with blindness, and with astonishment of heart. ^28.29 And thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not make thy ways prosperous; and thou shalt be only oppressed and robbed alway, and there shall be none to save thee. ^28.30 Thou shalt betroth a wife, and another man shall lie with her; thou shalt build a house, and thou shalt not dwell therein; thou shalt plant a vineyard, and shalt not use the fruit thereof. ^28.31 Thine ox shall be slain before thine eyes, and thou shalt not eat thereof; thine ass shall be violently taken away from before thy face, and shall not be restored to thee; thy sheep shall be given unto thine enemies; and thou shalt have none to save thee. ^28.32 Thy sons and thy daughters shall be given unto another people, and thine eyes shall look, and fail with longing for them all the day; and there shall be nought in the power of thy hand. ^28.33 The fruit of thy land, and all thy labours, shall a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed away: ^28.34 o that thou shalt be mad for the sight of thine eyes which thou shalt see. ^28.35 The LORD will smite thee in the knees, and in the legs, with a sore boil, whereof thou canst not be healed, from the sole of thy foot unto the crown of thy head. ^28.36 The LORD will bring thee, and thy king whom thou shalt set over thee, unto a nation that thou hast not known, thou nor thy fathers; and there shalt thou serve other gods, wood and stone. ^28.37 And thou shalt become an astonishment, a proverb, and a byword, among all the peoples whither the LORD shall lead thee away. ^28.38 Thou shalt carry much seed out into the field, and shalt gather little in; for the locust shall consume it. ^28.39 Thou shalt plant vineyards and dress them, but thou shalt neither drink of the wine, nor gather the grapes; for the worm shall eat them. ^28.40 Thou shalt have olive-trees throughout all thy borders, but thou shalt not anoint thyself with the oil; for thine olives shall drop off. ^28.41 Thou shalt beget sons and daughters, but they shall not be thine; for they shall go into captivity. ^28.42 All thy trees and the fruit of thy land shall the locust possess. ^28.43 The stranger that is in the midst of thee shall mount up above thee higher and higher; and thou shalt come down lower and lower. ^28.44 He shall lend to thee, and thou shalt not lend to him; he shall be the head, and thou shalt be the tail. ^28.45 And all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou didst not hearken unto the voice of the LORD thy God, to keep His commandments and His statutes which He commanded thee. ^28.46 And they shall be upon thee for a sign and for a wonder, and upon thy seed for ever; ^28.47 because thou didst not serve the LORD thy God with joyfulness, and with gladness of heart, by reason of the abundance of all things; ^28.48 therefore shalt thou serve thine enemy whom the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things; and he shall put a yoke of iron upon thy neck, until he have destroyed thee. ^28.49 The LORD will bring a nation against thee from far, from the end of the earth, as the vulture swoopeth down; a nation whose tongue thou shalt not understand; ^28.50 a nation of fierce countece, that shall not regard the person of the old, nor show favour to the young. ^28.51 And he shall eat the fruit of thy cattle, and the fruit of thy ground, until thou be destroyed; that also shall not leave thee corn, wine, or oil, the increase of thy kine, or the young of thy flock, until he have caused thee to perish. ^28.52 And he shall besiege thee in all thy gates, until thy high and fortified walls come down, wherein thou didst trust, throughout all thy land; and he shall besiege thee in all thy gates throughout all thy land, which the LORD thy God hath given thee. ^28.53 And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters whom the LORD thy God hath given thee; in the siege and in the straitness, wherewith thine enemies shall straiten thee. ^28.54 The man that is tender among you, and very delicate, his eye shall be evil against his brother, and against the wife of his bosom, and against the remt of his children whom he hath remaining; ^28.55 o that he will not give to any of them of the flesh of his children whom he shall eat, because he hath nothing left him; in the siege and in the straitness, wherewith thine enemy shall straiten thee in all thy gates. ^28.56 The tender and delicate woman among you, who would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil against the husband of her bosom, and against her son, and against her daughter; ^28.57 and against her afterbirth that cometh out from between her feet, and against her children whom she shall bear; for she shall eat them for want of all things secretly; in the siege and in the straitness, wherewith thine enemy shall straiten thee in thy gates. ^28.58 If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and awful Name, the LORD thy God; ^28.59 then the LORD will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, and sore sicknesses, and of long continuance. ^28.60 And He will bring back upon thee all the diseases of Egypt, which thou wast in dread of; and they shall cleave unto thee. ^28.61 Also every sickness, and every plague, which is not written in the book of this law, them will the LORD bring upon thee, until thou be destroyed. ^28.62 And ye shall be left few in number, whereas ye were as the stars of heaven for multitude; because thou didst not hearken unto the voice of the LORD thy God. ^28.63 And it shall come to pass, that as the LORD rejoiced over you to do you good, and to multiply you; so the LORD will rejoice over you to cause you to perish, and to destroy you; and ye shall be plucked from off the land whither thou goest in to possess it. ^28.64 And the LORD shall scatter thee among all peoples, from the one end of the earth even unto the other end of the earth; and there thou shalt serve other gods, which thou hast not known, thou nor thy fathers, even wood and stone. ^28.65 And among these nations shalt thou have no repose, and there shall be no rest for the sole of thy foot; but the LORD shall give thee there a trembling heart, and failing of eyes, and languishing of soul. ^28.66 And thy life shall hang in doubt before thee; and thou shalt fear night and day, and shalt have no assurance of thy life. ^28.67 In the morning thou shalt say: ‘Would it were even! ’ and at even thou shalt say: ‘Would it were morning! ’ for the fear of thy heart which thou shalt fear, and for the sight of thine eyes which thou shalt see. ^28.68 And the LORD shall bring thee back into Egypt in ships, by the way whereof I said unto thee: ‘Thou shalt see it no more again’; and there ye shall sell yourselves unto your enemies for bondmen and for bondwoman, and no man shall buy you. ^30.2 and shalt return unto the LORD thy God, and hearken to His voice according to all that I command thee this day, thou and thy children, with all thy heart, and with all thy soul; ^30.19 I call heaven and earth to witness against you this day, that I have set before thee life and death, the blessing and the curse; therefore choose life, that thou mayest live, thou and thy seed; ^31.5 And the LORD will deliver them up before you, and ye shall do unto them according unto all the commandment which I have commanded you. ^31.6 Be strong and of good courage, fear not, nor be affrighted at them; for the LORD thy God, He it is that doth go with thee; He will not fail thee, nor forsake thee.’ ^31.9 And Moses wrote this law, and delivered it unto the priests the sons of Levi, that bore the ark of the covet of the LORD, and unto all the elders of Israel. ^31.12 Assemble the people, the men and the women and the little ones, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law; ^3
1.13 and that their children, who have not known, may hear, and learn to fear the LORD your God, as long as ye live in the land whither ye go over the Jordan to possess it.’ ^34.12 and in all the mighty hand, and in all the great terror, which Moses wrought in the sight of all Israel.' ' None

3. Hebrew Bible, Esther, 4.1, 4.3, 8.8, 8.11, 9.13-9.15, 10.3 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Alexandria, Zealots in Alexandrian Jewish community • Community • Elephantine, community and language of • God, and communal identity • Prayer of Esther, and communal identity • Qumran, community • communal identity, and ethnicity • communal laments • ethnicity, and communal self • self, communal self

Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 84, 88, 89; Gera (2014), Judith, 181, 184, 301; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 139; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 290; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 360; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 123

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4.1 וַתֹּאמֶר אֶסְתֵּר לַהֲתָךְ וַתְּצַוֵּהוּ אֶל־מָרְדֳּכָי׃ ^4.1 וּמָרְדֳּכַי יָדַע אֶת־כָּל־אֲשֶׁר נַעֲשָׂה וַיִּקְרַע מָרְדֳּכַי אֶת־בְּגָדָיו וַיִּלְבַּשׁ שַׂק וָאֵפֶר וַיֵּצֵא בְּתוֹךְ הָעִיר וַיִּזְעַק זְעָקָה גְדֹלָה וּמָרָה׃ ^4.3 וּבְכָל־מְדִינָה וּמְדִינָה מְקוֹם אֲשֶׁר דְּבַר־הַמֶּלֶךְ וְדָתוֹ מַגִּיעַ אֵבֶל גָּדוֹל לַיְּהוּדִים וְצוֹם וּבְכִי וּמִסְפֵּד שַׂק וָאֵפֶר יֻצַּע לָרַבִּים׃ ^8.8 וְאַתֶּם כִּתְבוּ עַל־הַיְּהוּדִים כַּטּוֹב בְּעֵינֵיכֶם בְּשֵׁם הַמֶּלֶךְ וְחִתְמוּ בְּטַבַּעַת הַמֶּלֶךְ כִּי־כְתָב אֲשֶׁר־נִכְתָּב בְּשֵׁם־הַמֶּלֶךְ וְנַחְתּוֹם בְּטַבַּעַת הַמֶּלֶךְ אֵין לְהָשִׁיב׃ ^8.11 אֲשֶׁר נָתַן הַמֶּלֶךְ לַיְּהוּדִים אֲשֶׁר בְּכָל־עִיר־וָעִיר לְהִקָּהֵל וְלַעֲמֹד עַל־נַפְשָׁם לְהַשְׁמִיד וְלַהֲרֹג וּלְאַבֵּד אֶת־כָּל־חֵיל עַם וּמְדִינָה הַצָּרִים אֹתָם טַף וְנָשִׁים וּשְׁלָלָם לָבוֹז׃ ^9.13 וַתֹּאמֶר אֶסְתֵּר אִם־עַל־הַמֶּלֶךְ טוֹב יִנָּתֵן גַּם־מָחָר לַיְּהוּדִים אֲשֶׁר בְּשׁוּשָׁן לַעֲשׂוֹת כְּדָת הַיּוֹם וְאֵת עֲשֶׂרֶת בְּנֵי־הָמָן יִתְלוּ עַל־הָעֵץ׃ ^9.14 וַיֹּאמֶר הַמֶּלֶךְ לְהֵעָשׂוֹת כֵּן וַתִּנָּתֵן דָּת בְּשׁוּשָׁן וְאֵת עֲשֶׂרֶת בְּנֵי־הָמָן תָּלוּ׃ ^9.15 וַיִּקָּהֲלוּ היהודיים הַיְּהוּדִים אֲשֶׁר־בְּשׁוּשָׁן גַּם בְּיוֹם אַרְבָּעָה עָשָׂר לְחֹדֶשׁ אֲדָר וַיַּהַרְגוּ בְשׁוּשָׁן שְׁלֹשׁ מֵאוֹת אִישׁ וּבַבִּזָּה לֹא שָׁלְחוּ אֶת־יָדָם׃ ^10.3 כִּי מָרְדֳּכַי הַיְּהוּדִי מִשְׁנֶה לַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ וְגָדוֹל לַיְּהוּדִים וְרָצוּי לְרֹב אֶחָיו דֹּרֵשׁ טוֹב לְעַמּוֹ וְדֹבֵר שָׁלוֹם לְכָל־זַרְעוֹ׃'' None

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4.1 Now when Mordecai knew all that was done, Mordecai rent his clothes, and put on sackcloth with ashes, and went out into the midst of the city, and cried with a loud and a bitter cry; ^4.3 And in every province, whithersoever the king’s commandment and his decree came, there was great mourning among the Jews, and fasting, and weeping, and wailing; and many lay in sackcloth and ashes. ^8.8 Write ye also concerning the Jews, as it liketh you, in the king’s name, and seal it with the king’s ring; for the writing which is written in the king’s name, and sealed with the king’s ring, may no man reverse.’ ^8.11 that the king had granted the Jews that were in every city to gather themselves together, and to stand for their life, to destroy, and to slay, and to cause to perish, all the forces of the people and province that would assault them, their little ones and women, and to take the spoil of them for a prey, ^9.13 Then said Esther: ‘If it please the king, let it be granted to the Jews that are in Shushan to do to-morrow also according unto this day’s decree, and let Haman’s ten sons be hanged upon the gallows.’ ^9.14 And the king commanded it so to be done; and a decree was given out in Shushan; and they hanged Haman’s ten sons. ^9.15 And the Jews that were in Shushan gathered themselves together on the fourteenth day also of the month Adar, and slew three hundred men in Shushan; but on the spoil they laid not their hand. ^10.3 For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren; seeking the good of his people and speaking peace to all his seed.'' None

4. Hebrew Bible, Exodus, 12.14, 12.44, 14.14, 15.17-15.18, 18.13-18.27, 19.10-19.12, 19.14-19.16, 23.22, 24.3-24.4, 24.9, 34.29-34.35 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Community Rule • Community, Enochic • Israel, community of, Paul on • Qumran community • Qumran/Qumran Community • Septuagint, acceptance in the Jewish community • Temple, community as • aural communication • communal laments • communal laments, animals • community • community, Corinth • community, Josephus • community, Jubilees • community, Qumran • hermeneutics, and making communities • recitation, communal • temple, as community, at Qumran

Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 348; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 31, 40, 88, 124, 150, 151, 156, 157, 158, 167, 168, 172, 175, 180; Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 236; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 226; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 164; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 184, 185, 186, 222, 278; Gera (2014), Judith, 183; Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1772; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 37; JonquiÃ¨re (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 33, 231; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 163; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 32; Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 212; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 238; Stuckenbruck (2007), 1 Enoch 91-108, 304; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 56, 219; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 112

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12.14 וְהָיָה הַיּוֹם הַזֶּה לָכֶם לְזִכָּרוֹן וְחַגֹּתֶם אֹתוֹ חַג לַיהוָה לְדֹרֹתֵיכֶם חֻקַּת עוֹלָם תְּחָגֻּהוּ׃ ^12.44 וְכָל־עֶבֶד אִישׁ מִקְנַת־כָּסֶף וּמַלְתָּה אֹתוֹ אָז יֹאכַל בּוֹ׃ ^14.14 יְהוָה יִלָּחֵם לָכֶם וְאַתֶּם תַּחֲרִישׁוּן׃ ^15.17 תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃ ^15.18 יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃ ^18.13 וַיְהִי מִמָּחֳרָת וַיֵּשֶׁב מֹשֶׁה לִשְׁפֹּט אֶת־הָעָם וַיַּעֲמֹד הָעָם עַל־מֹשֶׁה מִן־הַבֹּקֶר עַד־הָעָרֶב׃ ^18.14 וַיַּרְא חֹתֵן מֹשֶׁה אֵת כָּל־אֲשֶׁר־הוּא עֹשֶׂה לָעָם וַיֹּאמֶר מָה־הַדָּבָר הַזֶּה אֲשֶׁר אַתָּה עֹשֶׂה לָעָם מַדּוּעַ אַתָּה יוֹשֵׁב לְבַדֶּךָ וְכָל־הָעָם נִצָּב עָלֶיךָ מִן־בֹּקֶר עַד־עָרֶב׃ ^18.15 וַיֹּאמֶר מֹשֶׁה לְחֹתְנוֹ כִּי־יָבֹא אֵלַי הָעָם לִדְרֹשׁ אֱלֹהִים׃ ^18.16 כִּי־יִהְיֶה לָהֶם דָּבָר בָּא אֵלַי וְשָׁפַטְתִּי בֵּין אִישׁ וּבֵין רֵעֵהוּ וְהוֹדַעְתִּי אֶת־חֻקֵּי הָאֱלֹהִים וְאֶת־תּוֹרֹתָיו׃ ^18.17 וַיֹּאמֶר חֹתֵן מֹשֶׁה אֵלָיו לֹא־טוֹב הַדָּבָר אֲשֶׁר אַתָּה עֹשֶׂה׃ ^18.18 נָבֹל תִּבֹּל גַּם־אַתָּה גַּם־הָעָם הַזֶּה אֲשֶׁר עִמָּךְ כִּי־כָבֵד מִמְּךָ הַדָּבָר לֹא־תוּכַל עֲשֹׂהוּ לְבַדֶּךָ׃ ^18.19 עַתָּה שְׁמַע בְּקֹלִי אִיעָצְךָ וִיהִי אֱלֹהִים עִמָּךְ הֱיֵה אַתָּה לָעָם מוּל הָאֱלֹהִים וְהֵבֵאתָ אַתָּה אֶת־הַדְּבָרִים אֶל־הָאֱלֹהִים׃' '^18.21 וְאַתָּה תֶחֱזֶה מִכָּל־הָעָם אַנְשֵׁי־חַיִל יִרְאֵי אֱלֹהִים אַנְשֵׁי אֱמֶת שֹׂנְאֵי בָצַע וְשַׂמְתָּ עֲלֵהֶם שָׂרֵי אֲלָפִים שָׂרֵי מֵאוֹת שָׂרֵי חֲמִשִּׁים וְשָׂרֵי עֲשָׂרֹת׃ ^18.22 וְשָׁפְטוּ אֶת־הָעָם בְּכָל־עֵת וְהָיָה כָּל־הַדָּבָר הַגָּדֹל יָבִיאוּ אֵלֶיךָ וְכָל־הַדָּבָר הַקָּטֹן יִשְׁפְּטוּ־הֵם וְהָקֵל מֵעָלֶיךָ וְנָשְׂאוּ אִתָּךְ׃ ^18.23 אִם אֶת־הַדָּבָר הַזֶּה תַּעֲשֶׂה וְצִוְּךָ אֱלֹהִים וְיָכָלְתָּ עֲמֹד וְגַם כָּל־הָעָם הַזֶּה עַל־מְקֹמוֹ יָבֹא בְשָׁלוֹם׃ ^18.24 וַיִּשְׁמַע מֹשֶׁה לְקוֹל חֹתְנוֹ וַיַּעַשׂ כֹּל אֲשֶׁר אָמָר׃ ^18.25 וַיִּבְחַר מֹשֶׁה אַנְשֵׁי־חַיִל מִכָּל־יִשְׂרָאֵל וַיִּתֵּן אֹתָם רָאשִׁים עַל־הָעָם שָׂרֵי אֲלָפִים שָׂרֵי מֵאוֹת שָׂרֵי חֲמִשִּׁים וְשָׂרֵי עֲשָׂרֹת׃ ^18.26 וְשָׁפְטוּ אֶת־הָעָם בְּכָל־עֵת אֶת־הַדָּבָר הַקָּשֶׁה יְבִיאוּן אֶל־מֹשֶׁה וְכָל־הַדָּבָר הַקָּטֹן יִשְׁפּוּטוּ הֵם׃ ^18.27 וַיְשַׁלַּח מֹשֶׁה אֶת־חֹתְנוֹ וַיֵּלֶךְ לוֹ אֶל־אַרְצוֹ׃ ^19.11 וְהָיוּ נְכֹנִים לַיּוֹם הַשְּׁלִישִׁי כִּי בַּיּוֹם הַשְּׁלִישִׁי יֵרֵד יְהוָה לְעֵינֵי כָל־הָעָם עַל־הַר סִינָי׃ ^19.12 וְהִגְבַּלְתָּ אֶת־הָעָם סָבִיב לֵאמֹר הִשָּׁמְרוּ לָכֶם עֲלוֹת בָּהָר וּנְגֹעַ בְּקָצֵהוּ כָּל־הַנֹּגֵעַ בָּהָר מוֹת יוּמָת׃ ^19.14 וַיֵּרֶד מֹשֶׁה מִן־הָהָר אֶל־הָעָם וַיְקַדֵּשׁ אֶת־הָעָם וַיְכַבְּסוּ שִׂמְלֹתָם׃ ^19.15 וַיֹּאמֶר אֶל־הָעָם הֱיוּ נְכֹנִים לִשְׁלֹשֶׁת יָמִים אַל־תִּגְּשׁוּ אֶל־אִשָּׁה׃ ^19.16 וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיֹת הַבֹּקֶר וַיְהִי קֹלֹת וּבְרָקִים וְעָנָן כָּבֵד עַל־הָהָר וְקֹל שֹׁפָר חָזָק מְאֹד וַיֶּחֱרַד כָּל־הָעָם אֲשֶׁר בַּמַּחֲנֶה׃ ^23.22 כִּי אִם־שָׁמֹעַ תִּשְׁמַע בְּקֹלוֹ וְעָשִׂיתָ כֹּל אֲשֶׁר אֲדַבֵּר וְאָיַבְתִּי אֶת־אֹיְבֶיךָ וְצַרְתִּי אֶת־צֹרְרֶיךָ׃ ^24.3 וַיָּבֹא מֹשֶׁה וַיְסַפֵּר לָעָם אֵת כָּל־דִּבְרֵי יְהוָה וְאֵת כָּל־הַמִּשְׁפָּטִים וַיַּעַן כָּל־הָעָם קוֹל אֶחָד וַיֹּאמְרוּ כָּל־הַדְּבָרִים אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה׃ ^24.4 וַיִּכְתֹּב מֹשֶׁה אֵת כָּל־דִּבְרֵי יְהוָה וַיַּשְׁכֵּם בַּבֹּקֶר וַיִּבֶן מִזְבֵּחַ תַּחַת הָהָר וּשְׁתֵּים עֶשְׂרֵה מַצֵּבָה לִשְׁנֵים עָשָׂר שִׁבְטֵי יִשְׂרָאֵל׃ ^24.9 וַיַּעַל מֹשֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל׃ ^34.29 וַיְהִי בְּרֶדֶת מֹשֶׁה מֵהַר סִינַי וּשְׁנֵי לֻחֹת הָעֵדֻת בְּיַד־מֹשֶׁה בְּרִדְתּוֹ מִן־הָהָר וּמֹשֶׁה לֹא־יָדַע כִּי קָרַן עוֹר פָּנָיו בְּדַבְּרוֹ אִתּוֹ׃ ^34.31 וַיִּקְרָא אֲלֵהֶם מֹשֶׁה וַיָּשֻׁבוּ אֵלָיו אַהֲרֹן וְכָל־הַנְּשִׂאִים בָּעֵדָה וַיְדַבֵּר מֹשֶׁה אֲלֵהֶם׃ ^34.32 וְאַחֲרֵי־כֵן נִגְּשׁוּ כָּל־בְּנֵי יִשְׂרָאֵל וַיְצַוֵּם אֵת כָּל־אֲשֶׁר דִּבֶּר יְהוָה אִתּוֹ בְּהַר סִינָי׃ ^34.33 וַיְכַל מֹשֶׁה מִדַּבֵּר אִתָּם וַיִּתֵּן עַל־פָּנָיו מַסְוֶה׃ ^34.34 וּבְבֹא מֹשֶׁה לִפְנֵי יְהוָה לְדַבֵּר אִתּוֹ יָסִיר אֶת־הַמַּסְוֶה עַד־צֵאתוֹ וְיָצָא וְדִבֶּר אֶל־בְּנֵי יִשְׂרָאֵל אֵת אֲשֶׁר יְצֻוֶּה׃ ^34.35 וְרָאוּ בְנֵי־יִשְׂרָאֵל אֶת־פְּנֵי מֹשֶׁה כִּי קָרַן עוֹר פְּנֵי מֹשֶׁה וְהֵשִׁיב מֹשֶׁה אֶת־הַמַּסְוֶה עַל־פָּנָיו עַד־בֹּאוֹ לְדַבֵּר אִתּוֹ׃'' None

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12.14 And this day shall be unto you for a memorial, and ye shall keep it a feast to the LORD; throughout your generations ye shall keep it a feast by an ordice for ever. ^12.44 but every man’s servant that is bought for money, when thou hast circumcised him, then shall he eat thereof. ^14.14 The LORD will fight for you, and ye shall hold your peace.’ ^15.17 Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established. ^15.18 The LORD shall reign for ever and ever. ^18.13 And it came to pass on the morrow, that Moses sat to judge the people; and the people stood about Moses from the morning unto the evening. ^18.14 And when Moses’father-in-law saw all that he did to the people, he said: ‘What is this thing that thou doest to the people? why sittest thou thyself alone, and all the people stand about thee from morning unto even?’ ^18.15 And Moses said unto his father-in-law: ‘Because the people come unto me to inquire of God; ^18.16 when they have a matter, it cometh unto me; and I judge between a man and his neighbour, and I make them know the statutes of God, and His laws.’ ^18.17 And Moses’father-in-law said unto him: ‘The thing that thou doest is not good. ^18.18 Thou wilt surely wear away, both thou, and this people that is with thee; for the thing is too heavy for thee; thou art not able to perform it thyself alone. ^18.19 Hearken now unto my voice, I will give thee counsel, and God be with thee: be thou for the people before God, and bring thou the causes unto God. ^18.20 And thou shalt teach them the statutes and the laws, and shalt show them the way wherein they must walk, and the work that they must do. ^18.21 Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating unjust gain; and place such over them, to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. ^18.22 And let them judge the people at all seasons; and it shall be, that every great matter they shall bring unto thee, but every small matter they shall judge themselves; so shall they make it easier for thee and bear the burden with thee. ^18.23 If thou shalt do this thing, and God command thee so, then thou shalt be able to endure, and all this people also shall go to their place in peace.’ ^18.24 So Moses hearkened to the voice of his father-in-law, and did all that he had said. ^18.25 And Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. ^18.26 And they judged the people at all seasons: the hard causes they brought unto Moses, but every small matter they judged themselves. ^18.27 And Moses let his father-in-law depart; and he went his way into his own land. ^19.10 And the LORD said unto Moses: ‘Go unto the people, and sanctify them to-day and to-morrow, and let them wash their garments, ^19.11 and be ready against the third day; for the third day the LORD will come down in the sight of all the people upon mount Sinai. ^19.12 And thou shalt set bounds unto the people round about, saying: Take heed to yourselves, that ye go not up into the mount, or touch the border of it; whosoever toucheth the mount shall be surely put to death; ^19.14 And Moses went down from the mount unto the people, and sanctified the people; and they washed their garments. ^19.15 And he said unto the people: ‘Be ready against the third day; come not near a woman.’ ^19.16 And it came to pass on the third day, when it was morning, that there were thunders and lightnings and a thick cloud upon the mount, and the voice of a horn exceeding loud; and all the people that were in the camp trembled. ^23.22 But if thou shalt indeed hearken unto his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries. ^24.3 And Moses came and told the people all the words of the LORD, and all the ordices; and all the people answered with one voice, and said: ‘All the words which the Lord hath spoken will we do.’ ^24.4 And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the mount, and twelve pillars, according to the twelve tribes of Israel. ^24.9 Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; ^34.29 And it came to pass, when Moses came down from mount Sinai with the two tables of the testimony in Moses’hand, when he came down from the mount, that Moses knew not that the skin of his face sent forth abeams while He talked with him. ^34.30 And when Aaron and all the children of Israel saw Moses, behold, the skin of his face sent forth beams; and they were afraid to come nigh him. ^34.31 And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him; and Moses spoke to them. ^34.32 And afterward all the children of Israel came nigh, and he gave them in commandment all that the LORD had spoken with him in mount Sinai. ^34.33 And when Moses had done speaking with them, he put a veil on his face. ^34.34 But when Moses went in before the LORD that He might speak with him, he took the veil off, until he came out; and he came out; and spoke unto the children of Israel that which he was commanded. ^34.35 And the children of Israel saw the face of Moses, that the skin of Moses’face sent forth beams; and Moses put the veil back upon his face, until he went in to speak with Him.' ' None

5. Hebrew Bible, Genesis, 1.2, 1.10, 1.17, 1.26-1.28, 2.7, 2.24, 6.1-6.4, 9.9, 9.11-9.12, 17.13, 23.2, 23.10, 37.35 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Christian myth, Nascent Christian, community, outlook of • Community Rule • Divine self-communication • Elephantine, community and language of • Matthaean church, community • Meals, communal • Non-verbal communication • Onias community • Qumran community • Qumran community, Enochic texts and traditions in • Qumran, Community/Group • Qumran/Qumran Community • Spirit, characterizations as, communal • Spirit, effects of, initiation into community • communal laments • communal laments, animals • communal-specific • community • community, borders of • community, boundaries • leadership, synagogue, leadership, town, communal • mass-communication • spirit, relationship of charismatic and life-giving in Christian communities

Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 152; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 175; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 10, 279; Gera (2014), Judith, 183, 475; Horkey (2019), Cosmos in the Ancient World, 20, 271, 291; Levine (2005), The Ancient Synagogue, The First Thousand Years, 30; Levison (2009), Filled with the Spirit, 211, 298, 313, 424; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 106; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 77; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 301; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 146; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 174; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 243; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 118, 120; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 77; Schiffman (1983), Testimony and the Penal Code, 207; Stuckenbruck (2007), 1 Enoch 91-108, 377; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 176, 215; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 76, 128, 447; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 70, 184; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 214; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 341

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1.2 וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃' ^1.2 וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃ ^1.17 וַיִּתֵּן אֹתָם אֱלֹהִים בִּרְקִיעַ הַשָּׁמָיִם לְהָאִיר עַל־הָאָרֶץ׃ ^1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ ^1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ ^1.28 וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃ ^2.7 וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ ^2.24 עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃ ^6.1 וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃ ^6.1 וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ ^6.2 וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ ^6.2 מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ ^6.3 וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ ^6.4 הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃ ^9.9 וַאֲנִי הִנְנִי מֵקִים אֶת־בְּרִיתִי אִתְּכֶם וְאֶת־זַרְעֲכֶם אַחֲרֵיכֶם׃ ^9.11 וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתְּכֶם וְלֹא־יִכָּרֵת כָּל־בָּשָׂר עוֹד מִמֵּי הַמַּבּוּל וְלֹא־יִהְיֶה עוֹד מַבּוּל לְשַׁחֵת הָאָרֶץ׃ ^9.12 וַיֹּאמֶר אֱלֹהִים זֹאת אוֹת־הַבְּרִית אֲשֶׁר־אֲנִי נֹתֵן בֵּינִי וּבֵינֵיכֶם וּבֵין כָּל־נֶפֶשׁ חַיָּה אֲשֶׁר אִתְּכֶם לְדֹרֹת עוֹלָם׃ ^17.13 הִמּוֹל יִמּוֹל יְלִיד בֵּיתְךָ וּמִקְנַת כַּסְפֶּךָ וְהָיְתָה בְרִיתִי בִּבְשַׂרְכֶם לִבְרִית עוֹלָם׃ ^23.2 וַיָּקָם הַשָּׂדֶה וְהַמְּעָרָה אֲשֶׁר־בּוֹ לְאַבְרָהָם לַאֲחֻזַּת־קָבֶר מֵאֵת בְּנֵי־חֵת׃ ^23.2 וַתָּמָת שָׂרָה בְּקִרְיַת אַרְבַּע הִוא חֶבְרוֹן בְּאֶרֶץ כְּנָעַן וַיָּבֹא אַבְרָהָם לִסְפֹּד לְשָׂרָה וְלִבְכֹּתָהּ׃ ^37.35 וַיָּקֻמוּ כָל־בָּנָיו וְכָל־בְּנֹתָיו לְנַחֲמוֹ וַיְמָאֵן לְהִתְנַחֵם וַיֹּאמֶר כִּי־אֵרֵד אֶל־בְּנִי אָבֵל שְׁאֹלָה וַיֵּבְךְּ אֹתוֹ אָבִיו׃'' None

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1.2 Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters. ^1.10 And God called the dry land Earth, and the gathering together of the waters called He Seas; and God saw that it was good. ^1.17 And God set them in the firmament of the heaven to give light upon the earth, ^1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ ^1.27 And God created man in His own image, in the image of God created He him; male and female created He them. ^1.28 And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’ ^2.7 Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. ^2.24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh. ^6.1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, ^6.2 that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose. ^6.3 And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’ ^6.4 The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown. ^9.9 ’As for Me, behold, I establish My covet with you, and with your seed after you; ^9.11 And I will establish My covet with you; neither shall all flesh be cut off any more by the waters of the flood; neither shall there any more be a flood to destroy the earth.’ ^9.12 And God said: ‘This is the token of the covet which I make between Me and you and every living creature that is with you, for perpetual generations: ^17.13 He that is born in thy house, and he that is bought with thy money, must needs be circumcised; and My covet shall be in your flesh for an everlasting covet. ^23.2 And Sarah died in Kiriatharba—the same is Hebron—in the land of Canaan; and Abraham came to mourn for Sarah, and to weep for her. ^23.10 Now Ephron was sitting in the midst of the children of Heth; and Ephron the Hittite answered Abraham in the hearing of the children of Heth, even of all that went in at the gate of his city, saying: ^37.35 And all his sons and all his daughters rose up to comfort him; but he refused to be comforted; and he said: ‘Nay, but I will go down to the grave to my son mourning.’ And his father wept for him.' ' None

6. Hebrew Bible, Hosea, 2.14-2.16, 6.6 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Matthean community, Matthew, Gospel of • community • community, restoration in • community, shame • entrustedness, of community members with specific roles • temple, as community, at Qumran

Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 277; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 165; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 26; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 316; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 70; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 199

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2.14 וַהֲשִׁמֹּתִי גַּפְנָהּ וּתְאֵנָתָהּ אֲשֶׁר אָמְרָה אֶתְנָה הֵמָּה לִי אֲשֶׁר נָתְנוּ־לִי מְאַהֲבָי וְשַׂמְתִּים לְיַעַר וַאֲכָלָתַם חַיַּת הַשָּׂדֶה׃ ^2.15 וּפָקַדְתִּי עָלֶיהָ אֶת־יְמֵי הַבְּעָלִים אֲשֶׁר תַּקְטִיר לָהֶם וַתַּעַד נִזְמָהּ וְחֶלְיָתָהּ וַתֵּלֶךְ אַחֲרֵי מְאַהֲבֶיהָ וְאֹתִי שָׁכְחָה נְאֻם־יְהוָה׃ ^2.16 לָכֵן הִנֵּה אָנֹכִי מְפַתֶּיהָ וְהֹלַכְתִּיהָ הַמִּדְבָּר וְדִבַּרְתִּי עַל לִבָּהּ׃ ^6.6 כִּי חֶסֶד חָפַצְתִּי וְלֹא־זָבַח וְדַעַת אֱלֹהִים מֵעֹלוֹת׃'' None

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2.14 And I will lay waste her vines and her fig-trees, Whereof she hath said: ‘These are my hire That my lovers have given me’; And I will make them a forest, And the beasts of the field shall eat them. ^2.15 And I will visit upon her the days of the Baalim, Wherein she offered unto them, And decked herself with her ear-rings and her jewels, And went after her lovers, And forgot Me, saith the LORD. ^2.16 Therefore, behold, I will allure her, And bring her into the wilderness, And speak tenderly unto her. ^6.6 For I desire mercy, and not sacrifice, And the knowledge of God rather than burnt-offerings.'' None

7. Hebrew Bible, Job, 2.8, 38.7 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Jewish, people, community • Qumran, Community/Group • communal laments • community, Qumran

Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 52; Gera (2014), Judith, 184; Stuckenbruck (2007), 1 Enoch 91-108, 568; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 86

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2.8 וַיִּקַּח־לוֹ חֶרֶשׂ לְהִתְגָּרֵד בּוֹ וְהוּא יֹשֵׁב בְּתוֹךְ־הָאֵפֶר׃ ^38.7 בְּרָן־יַחַד כּוֹכְבֵי בֹקֶר וַיָּרִיעוּ כָּל־בְּנֵי אֱלֹהִים׃'' None

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2.8 And he took him a potsherd to scrape himself therewith; and he sat among the ashes. ^38.7 When the morning stars sang together, And all the sons of God shouted for joy?'' None

8. Hebrew Bible, Leviticus, 4.13, 15.16-15.17, 18.5, 19.16-19.18, 20.26, 21.8, 21.17-21.18, 21.21-21.23, 22.3-22.4, 22.6-22.7, 22.10-22.16, 23.11, 23.15, 23.24, 24.16, 26.11-26.12, 26.19 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Alexandria, Zealots in Alexandrian Jewish community • Communal, • Community prayer • Halakha, and community • Meals, communal • Onias community • Property, communal use of • Qumran community • Qumran community / sect • Qumran/Qumran Community • Rule of the Community, and law of tithes • Rule of the Community, on length of impurity • Rule of the Community, on number of wives • Rule of the Community, references to the community in • Rule of the Community, treatment of fourth-year fruits in • Rule of the Community, writing style of • Temple, community as • communal laments • communal laments, animals • communication • community • community, borders of • community, boundaries • community, preserving sanctity of • hermeneutics, and making communities • recitation, communal

Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 38; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 48; Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 236; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 282; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 29, 65, 164; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 84, 98, 156, 157, 177, 179, 185, 199, 222, 264; Gera (2014), Judith, 183; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 20, 21, 32, 33, 34; Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 203; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 106; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 133; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 319; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 359; Schiffman (1983), Testimony and the Penal Code, 37, 194, 204; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 10, 24, 26, 30, 31, 156, 157, 158; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 9, 120, 121, 128, 336, 441

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4.13 וְאִם כָּל־עֲדַת יִשְׂרָאֵל יִשְׁגּוּ וְנֶעְלַם דָּבָר מֵעֵינֵי הַקָּהָל וְעָשׂוּ אַחַת מִכָּל־מִצְוֺת יְהוָה אֲשֶׁר לֹא־תֵעָשֶׂינָה וְאָשֵׁמוּ׃ ^15.16 וְאִישׁ כִּי־תֵצֵא מִמֶּנּוּ שִׁכְבַת־זָרַע וְרָחַץ בַּמַּיִם אֶת־כָּל־בְּשָׂרוֹ וְטָמֵא עַד־הָעָרֶב׃ ^15.17 וְכָל־בֶּגֶד וְכָל־עוֹר אֲשֶׁר־יִהְיֶה עָלָיו שִׁכְבַת־זָרַע וְכֻבַּס בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃ ^18.5 וּשְׁמַרְתֶּם אֶת־חֻקֹּתַי וְאֶת־מִשְׁפָּטַי אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם אֲנִי יְהוָה׃ ^19.16 לֹא־תֵלֵךְ רָכִיל בְּעַמֶּיךָ לֹא תַעֲמֹד עַל־דַּם רֵעֶךָ אֲנִי יְהוָה׃ ^19.17 לֹא־תִשְׂנָא אֶת־אָחִיךָ בִּלְבָבֶךָ הוֹכֵחַ תּוֹכִיחַ אֶת־עֲמִיתֶךָ וְלֹא־תִשָּׂא עָלָיו חֵטְא׃ ^19.18 לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃ ^20.26 וִהְיִיתֶם לִי קְדֹשִׁים כִּי קָדוֹשׁ אֲנִי יְהוָה וָאַבְדִּל אֶתְכֶם מִן־הָעַמִּים לִהְיוֹת לִי׃ ^21.8 וְקִדַּשְׁתּוֹ כִּי־אֶת־לֶחֶם אֱלֹהֶיךָ הוּא מַקְרִיב קָדֹשׁ יִהְיֶה־לָּךְ כִּי קָדוֹשׁ אֲנִי יְהוָה מְקַדִּשְׁכֶם׃ ^21.17 דַּבֵּר אֶל־אַהֲרֹן לֵאמֹר אִישׁ מִזַּרְעֲךָ לְדֹרֹתָם אֲשֶׁר יִהְיֶה בוֹ מוּם לֹא יִקְרַב לְהַקְרִיב לֶחֶם אֱלֹהָיו׃ ^21.18 כִּי כָל־אִישׁ אֲשֶׁר־בּוֹ מוּם לֹא יִקְרָב אִישׁ עִוֵּר אוֹ פִסֵּחַ אוֹ חָרֻם אוֹ שָׂרוּעַ׃ ^21.21 כָּל־אִישׁ אֲשֶׁר־בּוֹ מוּם מִזֶּרַע אַהֲרֹן הַכֹּהֵן לֹא יִגַּשׁ לְהַקְרִיב אֶת־אִשֵּׁי יְהוָה מוּם בּוֹ אֵת לֶחֶם אֱלֹהָיו לֹא יִגַּשׁ לְהַקְרִיב׃ ^21.22 לֶחֶם אֱלֹהָיו מִקָּדְשֵׁי הַקֳּדָשִׁים וּמִן־הַקֳּדָשִׁים יֹאכֵל׃ ^21.23 אַךְ אֶל־הַפָּרֹכֶת לֹא יָבֹא וְאֶל־הַמִּזְבֵּחַ לֹא יִגַּשׁ כִּי־מוּם בּוֹ וְלֹא יְחַלֵּל אֶת־מִקְדָּשַׁי כִּי אֲנִי יְהוָה מְקַדְּשָׁם׃ ^22.3 אֱמֹר אֲלֵהֶם לְדֹרֹתֵיכֶם כָּל־אִישׁ אֲשֶׁר־יִקְרַב מִכָּל־זַרְעֲכֶם אֶל־הַקֳּדָשִׁים אֲשֶׁר יַקְדִּישׁוּ בְנֵי־יִשְׂרָאֵל לַיהוָה וְטֻמְאָתוֹ עָלָיו וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִלְּפָנַי אֲנִי יְהוָה׃ ^22.3 בַּיּוֹם הַהוּא יֵאָכֵל לֹא־תוֹתִירוּ מִמֶּנּוּ עַד־בֹּקֶר אֲנִי יְהוָה׃ ^22.4 אִישׁ אִישׁ מִזֶּרַע אַהֲרֹן וְהוּא צָרוּעַ אוֹ זָב בַּקֳּדָשִׁים לֹא יֹאכַל עַד אֲשֶׁר יִטְהָר וְהַנֹּגֵעַ בְּכָל־טְמֵא־נֶפֶשׁ אוֹ אִישׁ אֲשֶׁר־תֵּצֵא מִמֶּנּוּ שִׁכְבַת־זָרַע׃ ^22.6 נֶפֶשׁ אֲשֶׁר תִּגַּע־בּוֹ וְטָמְאָה עַד־הָעָרֶב וְלֹא יֹאכַל מִן־הַקֳּדָשִׁים כִּי אִם־רָחַץ בְּשָׂרוֹ בַּמָּיִם׃ ^22.7 וּבָא הַשֶּׁמֶשׁ וְטָהֵר וְאַחַר יֹאכַל מִן־הַקֳּדָשִׁים כִּי לַחְמוֹ הוּא׃' '^22.11 וְכֹהֵן כִּי־יִקְנֶה נֶפֶשׁ קִנְיַן כַּסְפּוֹ הוּא יֹאכַל בּוֹ וִילִיד בֵּיתוֹ הֵם יֹאכְלוּ בְלַחְמוֹ׃ ^22.12 וּבַת־כֹּהֵן כִּי תִהְיֶה לְאִישׁ זָר הִוא בִּתְרוּמַת הַקֳּדָשִׁים לֹא תֹאכֵל׃ ^22.13 וּבַת־כֹּהֵן כִּי תִהְיֶה אַלְמָנָה וּגְרוּשָׁה וְזֶרַע אֵין לָהּ וְשָׁבָה אֶל־בֵּית אָבִיהָ כִּנְעוּרֶיהָ מִלֶּחֶם אָבִיהָ תֹּאכֵל וְכָל־זָר לֹא־יֹאכַל בּוֹ׃ ^22.14 וְאִישׁ כִּי־יֹאכַל קֹדֶשׁ בִּשְׁגָגָה וְיָסַף חֲמִשִׁיתוֹ עָלָיו וְנָתַן לַכֹּהֵן אֶת־הַקֹּדֶשׁ׃ ^22.15 וְלֹא יְחַלְּלוּ אֶת־קָדְשֵׁי בְּנֵי יִשְׂרָאֵל אֵת אֲשֶׁר־יָרִימוּ לַיהוָה׃ ^22.16 וְהִשִּׂיאוּ אוֹתָם עֲוֺן אַשְׁמָה בְּאָכְלָם אֶת־קָדְשֵׁיהֶם כִּי אֲנִי יְהוָה מְקַדְּשָׁם׃ ^23.11 וְהֵנִיף אֶת־הָעֹמֶר לִפְנֵי יְהוָה לִרְצֹנְכֶם מִמָּחֳרַת הַשַּׁבָּת יְנִיפֶנּוּ הַכֹּהֵן׃ ^23.15 וּסְפַרְתֶּם לָכֶם מִמָּחֳרַת הַשַּׁבָּת מִיּוֹם הֲבִיאֲכֶם אֶת־עֹמֶר הַתְּנוּפָה שֶׁבַע שַׁבָּתוֹת תְּמִימֹת תִּהְיֶינָה׃ ^24.16 וְנֹקֵב שֵׁם־יְהוָה מוֹת יוּמָת רָגוֹם יִרְגְּמוּ־בוֹ כָּל־הָעֵדָה כַּגֵּר כָּאֶזְרָח בְּנָקְבוֹ־שֵׁם יוּמָת׃ ^26.11 וְנָתַתִּי מִשְׁכָּנִי בְּתוֹכְכֶם וְלֹא־תִגְעַל נַפְשִׁי אֶתְכֶם׃ ^26.12 וְהִתְהַלַּכְתִּי בְּתוֹכְכֶם וְהָיִיתִי לָכֶם לֵאלֹהִים וְאַתֶּם תִּהְיוּ־לִי לְעָם׃ ^26.19 וְשָׁבַרְתִּי אֶת־גְּאוֹן עֻזְּכֶם וְנָתַתִּי אֶת־שְׁמֵיכֶם כַּבַּרְזֶל וְאֶת־אַרְצְכֶם כַּנְּחֻשָׁה׃'' None

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4.13 And if the whole congregation of Israel shall err, the thing being hid from the eyes of the assembly, and do any of the things which the LORD hath commanded not to be done, and are guilty: ^15.16 And if the flow of seed go out from a man, then he shall bathe all his flesh in water, and be unclean until the even. ^15.17 And every garment, and every skin, whereon is the flow of seed, shall be washed with water, and be unclean until the even. ^18.5 Ye shall therefore keep My statutes, and Mine ordices, which if a man do, he shall live by them: I am the LORD. ^19.16 Thou shalt not go up and down as a talebearer among thy people; neither shalt thou stand idly by the blood of thy neighbour: I am the LORD. ^19.17 Thou shalt not hate thy brother in thy heart; thou shalt surely rebuke thy neighbour, and not bear sin because of him. ^19.18 Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD. ^20.26 And ye shall be holy unto Me; for I the LORD am holy, and have set you apart from the peoples, that ye should be Mine. ^21.8 Thou shalt sanctify him therefore; for he offereth the bread of thy God; he shall be holy unto thee; for I the LORD, who sanctify you, am holy. ^21.17 Speak unto Aaron, saying: Whosoever he be of thy seed throughout their generations that hath a blemish, let him not approach to offer the bread of his God. ^21.18 For whatsoever man he be that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath any thing maimed, or anything too long, ^21.21 no man of the seed of Aaron the priest, that hath a blemish, shall come nigh to offer the offerings of the LORD made by fire; he hath a blemish; he shall not come nigh to offer the bread of his God. ^21.22 He may eat the bread of his God, both of the most holy, and of the holy. ^21.23 Only he shall not go in unto the veil, nor come nigh unto the altar, because he hath a blemish; that he profane not My holy places; for I am the LORD who sanctify them. ^22.3 Say unto them: Whosoever he be of all your seed throughout your generations, that approacheth unto the holy things, which the children of Israel hallow unto the LORD, having his uncleanness upon him, that soul shall be cut off from before Me: I am the LORD. ^22.4 What man soever of the seed of Aaron is a leper, or hath an issue, he shall not eat of the holy things, until he be clean. And whoso toucheth any one that is unclean by the dead; or from whomsoever the flow of seed goeth out; ^22.6 the soul that toucheth any such shall be unclean until the even, and shall not eat of the holy things, unless he bathe his flesh in water. ^22.7 And when the sun is down, he shall be clean; and afterward he may eat of the holy things, because it is his bread. ^22.10 There shall no acommon man eat of the holy thing; a tet of a priest, or a hired servant, shall not eat of the holy thing. ^22.11 But if a priest buy any soul, the purchase of his money, he may eat of it; and such as are born in his house, they may eat of his bread. ^22.12 And if a priest’s daughter be married unto a common man, she shall not eat of that which is set apart from the holy things. ^22.13 But if a priest’s daughter be a widow, or divorced, and have no child, and is returned unto her father’s house, as in her youth, she may eat of her father’s bread; but there shall no common man ^22.14 And if a man eat of the holy thing through error, then he shall put the fifth part thereof unto it, and shall give unto the priest the holy thing. ^22.15 And they shall not profane the holy things of the children of Israel, which they set apart unto the LORD; ^22.16 and so cause them to bear the iniquity that bringeth guilt, when they eat their holy things; for I am the LORD who sanctify them. ^23.11 And he shall wave the sheaf before the LORD, to be accepted for you; on the morrow after the sabbath the priest shall wave it. ^23.15 And ye shall count unto you from the morrow after the day of rest, from the day that ye brought the sheaf of the waving; seven weeks shall there be complete; ^24.16 And he that blasphemeth the name of the LORD, he shall surely be put to death; all the congregation shall certainly stone him; as well the stranger, as the home-born, when he blasphemeth the Name, shall be put to death. ^26.11 And I will set My tabernacle among you, and My soul shall not abhor you. ^26.12 And I will walk among you, and will be your God, and ye shall be My people. ^26.19 And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass.' ' None

9. Hebrew Bible, Malachi, 1.11-1.12 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Eucharist, eucharistic, community practice • community • community, borders of • meal, communal • meals, communal, purity requirements for

Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 140, 142; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 26, 32

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1.11 כִּי מִמִּזְרַח־שֶׁמֶשׁ וְעַד־מְבוֹאוֹ גָּדוֹל שְׁמִי בַּגּוֹיִם וּבְכָל־מָקוֹם מֻקְטָר מֻגָּשׁ לִשְׁמִי וּמִנְחָה טְהוֹרָה כִּי־גָדוֹל שְׁמִי בַּגּוֹיִם אָמַר יְהוָה צְבָאוֹת׃ ^1.12 וְאַתֶּם מְחַלְּלִים אוֹתוֹ בֶּאֱמָרְכֶם שֻׁלְחַן אֲדֹנָי מְגֹאָל הוּא וְנִיבוֹ נִבְזֶה אָכְלוֹ׃'' None

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1.11 For from the rising of the sun even unto the going down of the same My name is great among the nations; And in every place offerings are presented unto My name, Even pure oblations; For My name is great among the nations, Saith the LORD of hosts. ^1.12 But ye profane it, In that ye say: ‘The table of the LORD is polluted, And the fruit thereof, even the food thereof, is contemptible.’'' None

10. Hebrew Bible, Numbers, 6.24-6.26, 11.16, 15.39, 16.2, 16.8-16.11, 16.30, 16.33, 18.9-18.11, 18.21, 18.24, 18.31, 21.18 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Community • Community prayer • Halakha, and community • House community • Meals, communal • Onias community • Onias community, flight / arrival to Egypt • Property, communal use of • Qumran, Community/Group • Qumran, communal worship, liturgy • Qumran/Qumran Community • Rule of the Community, and law of tithes • Rule of the Community, on length of impurity • Rule of the Community, on number of wives • Rule of the Community, on revealing hidden things • Rule of the Community, references to the community in • communication • community • community, Corinth • community, preserving sanctity of • hermeneutics, and making communities • leadership, synagogue, leadership, town, communal • prayer, communal, public

Found in books: Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 89; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 168; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 40; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 53, 54, 55, 179, 201, 221, 222; JonquiÃ¨re (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 110; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 75; Levine (2005), The Ancient Synagogue, The First Thousand Years, 93, 167; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 20, 31, 33; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 174, 277; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 448; Schiffman (1983), Testimony and the Penal Code, 188, 207; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 32, 43, 156, 157, 158; Stuckenbruck (2007), 1 Enoch 91-108, 231; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 9

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6.24 יְבָרֶכְךָ יְהוָה וְיִשְׁמְרֶךָ׃ ^6.25 יָאֵר יְהוָה פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ׃ ^6.26 יִשָּׂא יְהוָה פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם׃ ^11.16 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה אֶסְפָה־לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל אֲשֶׁר יָדַעְתָּ כִּי־הֵם זִקְנֵי הָעָם וְשֹׁטְרָיו וְלָקַחְתָּ אֹתָם אֶל־אֹהֶל מוֹעֵד וְהִתְיַצְּבוּ שָׁם עִמָּךְ׃ ^15.39 וְהָיָה לָכֶם לְצִיצִת וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת־כָּל־מִצְוֺת יְהוָה וַעֲשִׂיתֶם אֹתָם וְלֹא־תָתֻרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר־אַתֶּם זֹנִים אַחֲרֵיהֶם׃ ^16.2 וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן לֵאמֹר׃ ^16.2 וַיָּקֻמוּ לִפְנֵי מֹשֶׁה וַאֲנָשִׁים מִבְּנֵי־יִשְׂרָאֵל חֲמִשִּׁים וּמָאתָיִם נְשִׂיאֵי עֵדָה קְרִאֵי מוֹעֵד אַנְשֵׁי־שֵׁם׃ ^16.8 וַיֹּאמֶר מֹשֶׁה אֶל־קֹרַח שִׁמְעוּ־נָא בְּנֵי לֵוִי׃ ^16.9 הַמְעַט מִכֶּם כִּי־הִבְדִּיל אֱלֹהֵי יִשְׂרָאֵל אֶתְכֶם מֵעֲדַת יִשְׂרָאֵל לְהַקְרִיב אֶתְכֶם אֵלָיו לַעֲבֹד אֶת־עֲבֹדַת מִשְׁכַּן יְהוָה וְלַעֲמֹד לִפְנֵי הָעֵדָה לְשָׁרְתָם׃' '^16.11 לָכֵן אַתָּה וְכָל־עֲדָתְךָ הַנֹּעָדִים עַל־יְהוָה וְאַהֲרֹן מַה־הוּא כִּי תלונו תַלִּינוּ עָלָיו׃ ^16.33 וַיֵּרְדוּ הֵם וְכָל־אֲשֶׁר לָהֶם חַיִּים שְׁאֹלָה וַתְּכַס עֲלֵיהֶם הָאָרֶץ וַיֹּאבְדוּ מִתּוֹךְ הַקָּהָל׃ ^18.9 זֶה־יִהְיֶה לְךָ מִקֹּדֶשׁ הַקֳּדָשִׁים מִן־הָאֵשׁ כָּל־קָרְבָּנָם לְכָל־מִנְחָתָם וּלְכָל־חַטָּאתָם וּלְכָל־אֲשָׁמָם אֲשֶׁר יָשִׁיבוּ לִי קֹדֶשׁ קָדָשִׁים לְךָ הוּא וּלְבָנֶיךָ׃ ^18.11 וְזֶה־לְּךָ תְּרוּמַת מַתָּנָם לְכָל־תְּנוּפֹת בְּנֵי יִשְׂרָאֵל לְךָ נְתַתִּים וּלְבָנֶיךָ וְלִבְנֹתֶיךָ אִתְּךָ לְחָק־עוֹלָם כָּל־טָהוֹר בְּבֵיתְךָ יֹאכַל אֹתוֹ׃ ^18.21 וְלִבְנֵי לֵוִי הִנֵּה נָתַתִּי כָּל־מַעֲשֵׂר בְּיִשְׂרָאֵל לְנַחֲלָה חֵלֶף עֲבֹדָתָם אֲשֶׁר־הֵם עֹבְדִים אֶת־עֲבֹדַת אֹהֶל מוֹעֵד׃ ^18.24 כִּי אֶת־מַעְשַׂר בְּנֵי־יִשְׂרָאֵל אֲשֶׁר יָרִימוּ לַיהוָה תְּרוּמָה נָתַתִּי לַלְוִיִּם לְנַחֲלָה עַל־כֵּן אָמַרְתִּי לָהֶם בְּתוֹךְ בְּנֵי יִשְׂרָאֵל לֹא יִנְחֲלוּ נַחֲלָה׃ ^18.31 וַאֲכַלְתֶּם אֹתוֹ בְּכָל־מָקוֹם אַתֶּם וּבֵיתְכֶם כִּי־שָׂכָר הוּא לָכֶם חֵלֶף עֲבֹדַתְכֶם בְּאֹהֶל מוֹעֵד׃ ^21.18 בְּאֵר חֲפָרוּהָ שָׂרִים כָּרוּהָ נְדִיבֵי הָעָם בִּמְחֹקֵק בְּמִשְׁעֲנֹתָם וּמִמִּדְבָּר מַתָּנָה׃'' None

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6.24 The LORD bless thee, and keep thee; ^6.25 The LORD make His face to shine upon thee, and be gracious unto thee; ^6.26 The LORD lift up His countece upon thee, and give thee peace. ^11.16 And the LORD said unto Moses: ‘Gather unto Me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tent of meeting, that they may stand there with thee. ^15.39 And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the LORD, and do them; and that ye go not about after your own heart and your own eyes, after which ye use to go astray; ^16.2 and they rose up in face of Moses, with certain of the children of Israel, two hundred and fifty men; they were princes of the congregation, the elect men of the assembly, men of renown; ^16.8 And Moses said unto Korah: ‘Hear now, ye sons of Levi: ^16.9 is it but a small thing unto you, that the God of Israel hath separated you from the congregation of Israel, to bring you near to Himself, to do the service of the tabernacle of the LORD, and to stand before the congregation to minister unto them; ^16.10 and that He hath brought thee near, and all thy brethren the sons of Levi with thee? and will ye seek the priesthood also? ^16.11 Therefore thou and all thy company that are gathered together against the LORD—; and as to Aaron, what is he that ye murmur against him?’ ^16.30 But if the LORD make a new thing, and the ground open her mouth, and swallow them up, with all that appertain unto them, and they go down alive into the pit, then ye shall understand that these men have despised the LORD.’ ^16.33 So they, and all that appertained to them, went down alive into the pit; and the earth closed upon them, and they perished from among the assembly. ^18.9 This shall be thine of the most holy things, reserved from the fire: every offering of theirs, even every meal-offering of theirs, and every sin-offering of theirs, and every guilt-offering of theirs, which they may render unto Me, shall be most holy for thee and for thy sons. ^18.10 In a most holy place shalt thou eat thereof; every male may eat thereof; it shall be holy unto thee. ^18.11 And this is thine: the heave-offering of their gift, even all the wave-offerings of the children of Israel; I have given them unto thee, and to thy sons and to thy daughters with thee, as a due for ever; every one that is clean in thy house may eat thereof. ^18.21 And unto the children of Levi, behold, I have given all the tithe in Israel for an inheritance, in return for their service which they serve, even the service of the tent of meeting. ^18.24 For the tithe of the children of Israel, which they set apart as a gift unto the LORD, I have given to the Levites for an inheritance; therefore I have said unto them: Among the children of Israel they shall have no inheritance.’ ^18.31 And ye may eat it in every place, ye and your households; for it is your reward in return for your service in the tent of meeting. ^21.18 The well, which the princes digged, Which the nobles of the people delved, With the sceptre, and with their staves. And from the wilderness to Mattanah;' ' None

11. Hebrew Bible, Proverbs, 3.14 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Eschatology/Eschatological, Community • communal property • community, Qumran

Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 89; Stuckenbruck (2007), 1 Enoch 91-108, 253

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3.14 כִּי טוֹב סַחְרָהּ מִסְּחַר־כָּסֶף וּמֵחָרוּץ תְּבוּאָתָהּ׃'' None

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3.14 For the merchandise of it is better than the merchandise of silver, And the gain thereof than fine gold.'' None

12. Hebrew Bible, Psalms, 1.1-1.2, 2.1-2.2, 2.7, 16.9, 69.22, 78.10, 91.15 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Christian myth, Nascent Christian, community, outlook of • Communal, • Community • Divine self-communication • Egypt, Egyptian, Elect, community of, suffering of • Eschatological community/ies • Johannine community • Johannine community, schismatics/secessionists • Mareotic community • Messianic community • Non-verbal communication • Qumran, Community/Group • Qumran/Qumran Community • communities • communities, Christian • community • community, • community, Qumran • community, Second Isaiah • community, borders of • community, religious • enemies, clemency toward ones, of Qumran community • identity, community • knowledge, communal • leadership, synagogue, leadership, town, communal • liturgy, communal • memory, communal • prayer, communal, public • rabbis, contacts with the Mesopotamian Christian community • recitation, communal • speech, communal

Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 30; Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 63; Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 35, 191; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 56; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 33; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 41; Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 74, 75, 95, 119, 123, 202, 217, 224, 239; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 50, 153; Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 249, 261, 266; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 63; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 264; Levine (2005), The Ancient Synagogue, The First Thousand Years, 554, 642; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 94; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 198; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 264; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 39, 52, 59, 61, 85, 105, 228; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 151; Stuckenbruck (2007), 1 Enoch 91-108, 377; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 183; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 184; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 341

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1.1 אַשְׁרֵי־הָאִישׁ אֲשֶׁר לֹא הָלַךְ בַּעֲצַת רְשָׁעִים וּבְדֶרֶךְ חַטָּאִים לֹא עָמָד וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב׃ ^1.2 כִּי אִם בְּתוֹרַת יְהוָה חֶפְצוֹ וּבְתוֹרָתוֹ יֶהְגֶּה יוֹמָם וָלָיְלָה׃ ^2.1 וְעַתָּה מְלָכִים הַשְׂכִּילוּ הִוָּסְרוּ שֹׁפְטֵי אָרֶץ׃ ^2.1 לָמָּה רָגְשׁוּ גוֹיִם וּלְאֻמִּים יֶהְגּוּ־רִיק׃ ^2.2 יִתְיַצְּבוּ מַלְכֵי־אֶרֶץ וְרוֹזְנִים נוֹסְדוּ־יָחַד עַל־יְהוָה וְעַל־מְשִׁיחוֹ׃ ^2.7 אֲסַפְּרָה אֶל חֹק יְהוָה אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ׃ ^16.9 לָכֵן שָׂמַח לִבִּי וַיָּגֶל כְּבוֹדִי אַף־בְּשָׂרִי יִשְׁכֹּן לָבֶטַח׃ ^9
1.15 יִקְרָאֵנִי וְאֶעֱנֵהוּ עִמּוֹ־אָנֹכִי בְצָרָה אֲחַלְּצֵהוּ וַאֲכַבְּדֵהוּ׃' ' None

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1.1 HAPPY IS the man that hath not walked in the counsel of the wicked, Nor stood in the way of sinners, nor sat in the seat of the scornful. ^1.2 But his delight is in the law of the LORD; and in His law doth he meditate day and night. ^2.1 Why are the nations in an uproar? And why do the peoples mutter in vain? ^2.2 The kings of the earth stand up, And the rulers take counsel together, Against the LORD, and against His anointed:' "^2.7 I will tell of the decree: The LORD said unto me: 'Thou art My son, this day have I begotten thee." ^16.9 Therefore my heart is glad, and my glory rejoiceth; my flesh also dwelleth in safety; ^9
1.15 He shall call upon Me, and I will answer him; I will be with him in trouble; I will rescue him, and bring him to honour.' ' None

13. Hebrew Bible, Ruth, 4.7 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Meals, communal • rabbis, contacts with the Mesopotamian Christian community

Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 191; Schiffman (1983), Testimony and the Penal Code, 208

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4.7 וְזֹאת לְפָנִים בְּיִשְׂרָאֵל עַל־הַגְּאוּלָּה וְעַל־הַתְּמוּרָה לְקַיֵּם כָּל־דָּבָר שָׁלַף אִישׁ נַעֲלוֹ וְנָתַן לְרֵעֵהוּ וְזֹאת הַתְּעוּדָה בְּיִשְׂרָאֵל׃'' None

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4.7 Now this was the custom in former time in Israel concerning redeeming and concerning exchanging, to confirm all things: a man drew off his shoe, and gave it to his neighbour; and this was the attestation in Israel.—'' None

14. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Non-verbal communication • communal laments • communal laments, animals

Found in books: Gera (2014), Judith, 183; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 341

15. Hebrew Bible, 1 Samuel, 7.5-7.6, 7.8, 8.16 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Community • Onias community, death / murder • Qumran/Qumran Community • communal laments • community/communities (Jewish) • community/communities (Jewish), Elephantine

Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 291; Gera (2014), Judith, 180, 181, 182; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 201; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 131, 436

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7.5 וַיֹּאמֶר שְׁמוּאֵל קִבְצוּ אֶת־כָּל־יִשְׂרָאֵל הַמִּצְפָּתָה וְאֶתְפַּלֵּל בַּעַדְכֶם אֶל־יְהוָה׃ ^7.6 וַיִּקָּבְצוּ הַמִּצְפָּתָה וַיִּשְׁאֲבוּ־מַיִם וַיִּשְׁפְּכוּ לִפְנֵי יְהוָה וַיָּצוּמוּ בַּיּוֹם הַהוּא וַיֹּאמְרוּ שָׁם חָטָאנוּ לַיהוָה וַיִּשְׁפֹּט שְׁמוּאֵל אֶת־בְּנֵי יִשְׂרָאֵל בַּמִּצְפָּה׃ ^7.8 וַיֹּאמְרוּ בְנֵי־יִשְׂרָאֵל אֶל־שְׁמוּאֵל אַל־תַּחֲרֵשׁ מִמֶּנּוּ מִזְּעֹק אֶל־יְהוָה אֱלֹהֵינוּ וְיֹשִׁעֵנוּ מִיַּד פְּלִשְׁתִּים׃ ^8.16 וְאֶת־עַבְדֵיכֶם וְאֶת־שִׁפְחוֹתֵיכֶם וְאֶת־בַּחוּרֵיכֶם הַטּוֹבִים וְאֶת־חֲמוֹרֵיכֶם יִקָּח וְעָשָׂה לִמְלַאכְתּוֹ׃'' None

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7.5 And Shemu᾽el said, Gather all Yisra᾽el to Miżpa, and I will pray for you to the Lord. ^7.6 And they gathered together to Miżpa, and drew water, and poured it out before the Lord, and fasted on that day, and said there, We have sinned against the Lord. And Shemu᾽el judged the children of Yisra᾽el in Miżpa. ^7.8 And the children of Yisra᾽el said to Shemu᾽el, Cease not to cry to the Lord our God for us, that he will save us out of the hand of the Pelishtim. ^8.16 And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work.'' None

16. Hebrew Bible, 2 Samuel, 7.10-7.14 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Christian myth, Nascent Christian, community, outlook of • Community • Egypt, Egyptian, Elect, community of, suffering of • Eschatological community/ies • Messianic community • Temple, community as • community, Jubilees • community, Qumran • enemies, clemency toward ones, of Qumran community • temple, as community, at Qumran

Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 33; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 31; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 162, 163; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 60; Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 212, 214, 215, 216; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 52, 59, 85, 105, 228

sup>7.11 וּלְמִן־הַיּוֹם אֲשֶׁר צִוִּיתִי שֹׁפְטִים עַל־עַמִּי יִשְׂרָאֵל וַהֲנִיחֹתִי לְךָ מִכָּל־אֹיְבֶיךָ וְהִגִּיד לְךָ יְהוָה כִּי־בַיִת יַעֲשֶׂה־לְּךָ יְהוָה׃ ^7.12 כִּי יִמְלְאוּ יָמֶיךָ וְשָׁכַבְתָּ אֶת־אֲבֹתֶיךָ וַהֲקִימֹתִי אֶת־זַרְעֲךָ אַחֲרֶיךָ אֲשֶׁר יֵצֵא מִמֵּעֶיךָ וַהֲכִינֹתִי אֶת־מַמְלַכְתּוֹ׃ ^7.13 הוּא יִבְנֶה־בַּיִת לִשְׁמִי וְכֹנַנְתִּי אֶת־כִּסֵּא מַמְלַכְתּוֹ עַד־עוֹלָם׃ ^7.14 אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃' ' None

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7.10 Moreover I have appointed a place for my people Yisra᾽el, and planted them, that they may dwell in a place of their own, and be troubled no more; neither shall the children of wickedness torment them any more, as at the beginning, ^7.11 and as since the time that I commanded judges to be over my people Yisra᾽el; but I will give thee rest from all thy enemies, and the Lord tells thee that he will make thee a house. ^7.12 And when the days are fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, who shall issue from thy bowels, and I will establish his kingdom. ^7.13 He shall build a house for my name, and I will make firm the throne of his kingdom for ever. ^7.14 I will be his father, and he will be my son. If he commit iniquity, I will chasten him with the rod of men, and with such plagues as befall the sons of Adam:'' None

17. Hebrew Bible, Amos, 4.13 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • communities, Christian • rabbis, contacts with the Mesopotamian Christian community

Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 32, 191; Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 252

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4.13 כִּי הִנֵּה יוֹצֵר הָרִים וּבֹרֵא רוּחַ וּמַגִּיד לְאָדָם מַה־שֵּׂחוֹ עֹשֵׂה שַׁחַר עֵיפָה וְדֹרֵךְ עַל־בָּמֳתֵי אָרֶץ יְהוָה אֱלֹהֵי־צְבָאוֹת שְׁמוֹ׃'' None

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4.13 For, lo, He that formeth the mountains, and createth the wind, And declareth unto man what is his thought, That maketh the morning darkness, And treadeth upon the high places of the earth; The LORD, the God of hosts, is His name.'' None

18. Hebrew Bible, Habakkuk, 2.2 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Qumran/Qumran Community • hermeneutics, and making communities • textual communities

Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 178; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 42; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 35

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2.2 וַיַּעֲנֵנִי יְהוָה וַיֹּאמֶר כְּתוֹב חָזוֹן וּבָאֵר עַל־הַלֻּחוֹת לְמַעַן יָרוּץ קוֹרֵא בוֹ׃ ^2.2 וַיהוָה בְּהֵיכַל קָדְשׁוֹ הַס מִפָּנָיו כָּל־הָאָרֶץ׃'' None

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2.2 And the LORD answered me, and said: ‘Write the vision, and make it plain upon tables, That a man may read it swiftly.'' None

19. Hebrew Bible, Isaiah, 1.10, 1.13, 1.17, 1.26-1.27, 6.3, 10.22, 28.16, 34.16, 40.3, 40.13, 51.3, 52.11, 54.1, 54.11-54.12, 54.16, 55.3, 59.20, 60.2, 60.4-60.5, 60.7, 60.21, 61.1, 62.4, 62.8-62.9, 63.7, 63.9, 63.11 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Alexandria, Zealots in Alexandrian Jewish community • Christian myth, Nascent Christian, community, outlook of • Community, Enochic • Covenant, people/community of the • Eschatological community/ies • Eschatology/Eschatological, Community • Lamentations, communal laments and • Life, Christian/community • Matthean community, Matthew, Gospel of • Messianic community • Onias community • Onias community, settlement • Paul, and the ecclesia (Christian community) • Qumran community • Qumran, Community/Group • Qumran, communal worship, liturgy • Qumran, community • Qumran/Qumran Community • Rule of the Community, on revealing hidden things • Rule of the Community, treatment of fourth-year fruits in • Spirit, characterizations as, communal • Temple, community as • Tisha bAv, communal participation in • Yaḥad—see also Qumran/Qumran, Community • Zion, worshipping community • community • community, • community, Gods coming and going in • community, Gods love for Israel as redemptive • community, Qumran • community, Second Isaiah • community, consolation, haftarot of • community, dialogic arrangement of • community, faithful • community, in 5th–6th century CE • community, laments of • community, messianism • community, optimism in • community, reconciliation between God and Israel • community, reliability of divine word • community, restoration in • community, shame • community, structure of • community, voice in • community, worshipping • community, worshipping community • community/communities (Jewish) • community/communities (Jewish), Diaspora • hazzan, communal functionary • hermeneutics, and making communities • leadership, synagogue, leadership, town, communal • prayer, communal, public • rabbis, contacts with the Mesopotamian Christian community • spirit, relationship of charismatic and life-giving in Christian communities

Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 32, 137, 191; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 40, 44, 52, 67; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 97, 265, 277; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 13, 40; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 44, 45, 53, 56, 150; Levine (2005), The Ancient Synagogue, The First Thousand Years, 24, 49, 572, 643; Levison (2009), Filled with the Spirit, 213, 215, 229, 291; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 256; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 26; Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 208, 209, 210, 211, 216; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 198, 207; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 301; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 335, 348, 415; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 59, 61, 224, 231; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 357; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 10, 43, 44; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 24, 37, 40, 43, 44, 49, 52, 55, 56, 57, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 70, 72, 90, 107, 135, 159, 162, 163; Stuckenbruck (2007), 1 Enoch 91-108, 77, 377, 421; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 441; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 1, 48, 57

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1.13 לֹא תוֹסִיפוּ הָבִיא מִנְחַת־שָׁוְא קְטֹרֶת תּוֹעֵבָה הִיא לִי חֹדֶשׁ וְשַׁבָּת קְרֹא מִקְרָא לֹא־אוּכַל אָוֶן וַעֲצָרָה׃ ^1.17 לִמְדוּ הֵיטֵב דִּרְשׁוּ מִשְׁפָּט אַשְּׁרוּ חָמוֹץ שִׁפְטוּ יָתוֹם רִיבוּ אַלְמָנָה׃ ^1.26 וְאָשִׁיבָה שֹׁפְטַיִךְ כְּבָרִאשֹׁנָה וְיֹעֲצַיִךְ כְּבַתְּחִלָּה אַחֲרֵי־כֵן יִקָּרֵא לָךְ עִיר הַצֶּדֶק קִרְיָה נֶאֱמָנָה׃ ^1.27 צִיּוֹן בְּמִשְׁפָּט תִּפָּדֶה וְשָׁבֶיהָ בִּצְדָקָה׃ ^6.3 וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃ ^10.22 כִּי אִם־יִהְיֶה עַמְּךָ יִשְׂרָאֵל כְּחוֹל הַיָּם שְׁאָר יָשׁוּב בּוֹ כִּלָּיוֹן חָרוּץ שׁוֹטֵף צְדָקָה׃ ^28.16 לָכֵן כֹּה אָמַר אֲדֹנָי יְהוִה הִנְנִי יִסַּד בְּצִיּוֹן אָבֶן אֶבֶן בֹּחַן פִּנַּת יִקְרַת מוּסָד מוּסָּד הַמַּאֲמִין לֹא יָחִישׁ׃ ^34.16 דִּרְשׁוּ מֵעַל־סֵפֶר יְהוָה וּקְרָאוּ אַחַת מֵהֵנָּה לֹא נֶעְדָּרָה אִשָּׁה רְעוּתָהּ לֹא פָקָדוּ כִּי־פִי הוּא צִוָּה וְרוּחוֹ הוּא קִבְּצָן׃ ^40.3 וְיִעֲפוּ נְעָרִים וְיִגָעוּ וּבַחוּרִים כָּשׁוֹל יִכָּשֵׁלוּ׃ ^40.3 קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ יְהוָה יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹהֵינוּ׃ ^40.13 מִי־תִכֵּן אֶת־רוּחַ יְהוָה וְאִישׁ עֲצָתוֹ יוֹדִיעֶנּוּ׃ ^51.3 כִּי־נִחַם יְהוָה צִיּוֹן נִחַם כָּל־חָרְבֹתֶיהָ וַיָּשֶׂם מִדְבָּרָהּ כְּעֵדֶן וְעַרְבָתָהּ כְּגַן־יְהוָה שָׂשׂוֹן וְשִׂמְחָה יִמָּצֵא בָהּ תּוֹדָה וְקוֹל זִמְרָה׃ ^52.11 סוּרוּ סוּרוּ צְאוּ מִשָּׁם טָמֵא אַל־תִּגָּעוּ צְאוּ מִתּוֹכָהּ הִבָּרוּ נֹשְׂאֵי כְּלֵי יְהוָה׃ ^54.1 כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶנָה וְחַסְדִּי מֵאִתֵּךְ לֹא־יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהוָה׃ ^54.1 רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא־חָלָה כִּי־רַבִּים בְּנֵי־שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהוָה׃ ^54.11 עֲנִיָּה סֹעֲרָה לֹא נֻחָמָה הִנֵּה אָנֹכִי מַרְבִּיץ בַּפּוּךְ אֲבָנַיִךְ וִיסַדְתִּיךְ בַּסַּפִּירִים׃ ^54.12 וְשַׂמְתִּי כַּדְכֹד שִׁמְשֹׁתַיִךְ וּשְׁעָרַיִךְ לְאַבְנֵי אֶקְדָּח וְכָל־גְּבוּלֵךְ לְאַבְנֵי־חֵפֶץ׃ ^54.16 הן הִנֵּה אָנֹכִי בָּרָאתִי חָרָשׁ נֹפֵחַ בְּאֵשׁ פֶּחָם וּמוֹצִיא כְלִי לְמַעֲשֵׂהוּ וְאָנֹכִי בָּרָאתִי מַשְׁחִית לְחַבֵּל׃ ^55.3 הַטּוּ אָזְנְכֶם וּלְכוּ אֵלַי שִׁמְעוּ וּתְחִי נַפְשְׁכֶם וְאֶכְרְתָה לָכֶם בְּרִית עוֹלָם חַסְדֵי דָוִד הַנֶּאֱמָנִים׃ ^60.2 כִּי־הִנֵּה הַחֹשֶׁךְ יְכַסֶּה־אֶרֶץ וַעֲרָפֶל לְאֻמִּים וְעָלַיִךְ יִזְרַח יְהוָה וּכְבוֹדוֹ עָלַיִךְ יֵרָאֶה׃ ^60.2 לֹא־יָבוֹא עוֹד שִׁמְשֵׁךְ וִירֵחֵךְ לֹא יֵאָסֵף כִּי יְהוָה יִהְיֶה־לָּךְ לְאוֹר עוֹלָם וְשָׁלְמוּ יְמֵי אֶבְלֵךְ׃ ^60.4 שְׂאִי־סָבִיב עֵינַיִךְ וּרְאִי כֻּלָּם נִקְבְּצוּ בָאוּ־לָךְ בָּנַיִךְ מֵרָחוֹק יָבֹאוּ וּבְנֹתַיִךְ עַל־צַד תֵּאָמַנָה׃ ^60.5 אָז תִּרְאִי וְנָהַרְתְּ וּפָחַד וְרָחַב לְבָבֵךְ כִּי־יֵהָפֵךְ עָלַיִךְ הֲמוֹן יָם חֵיל גּוֹיִם יָבֹאוּ לָךְ׃ ^60.7 כָּל־צֹאן קֵדָר יִקָּבְצוּ לָךְ אֵילֵי נְבָיוֹת יְשָׁרְתוּנֶךְ יַעֲלוּ עַל־רָצוֹן מִזְבְּחִי וּבֵית תִּפְאַרְתִּי אֲפָאֵר׃ ^60.21 וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ נֵצֶר מטעו מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר׃ ^61.1 רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃ ^61.1 שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃ ^62.4 לֹא־יֵאָמֵר לָךְ עוֹד עֲזוּבָה וּלְאַרְצֵךְ לֹא־יֵאָמֵר עוֹד שְׁמָמָה כִּי לָךְ יִקָּרֵא חֶפְצִי־בָהּ וּלְאַרְצֵךְ בְּעוּלָה כִּי־חָפֵץ יְהוָה בָּךְ וְאַרְצֵךְ תִּבָּעֵל׃ ^62.9 כִּי מְאַסְפָיו יֹאכְלֻהוּ וְהִלְלוּ אֶת־יְהוָה וּמְקַבְּצָיו יִשְׁתֻּהוּ בְּחַצְרוֹת קָדְשִׁי׃ ^63.7 חַסְדֵי יְהוָה אַזְכִּיר תְּהִלֹּת יְהוָה כְּעַל כֹּל אֲשֶׁר־גְּמָלָנוּ יְהוָה וְרַב־טוּב לְבֵית יִשְׂרָאֵל אֲשֶׁר־גְּמָלָם כְּרַחֲמָיו וּכְרֹב חֲסָדָיו׃ ^63.9 בְּכָל־צָרָתָם לא לוֹ צָר וּמַלְאַךְ פָּנָיו הוֹשִׁיעָם בְּאַהֲבָתוֹ וּבְחֶמְלָתוֹ הוּא גְאָלָם וַיְנַטְּלֵם וַיְנַשְּׂאֵם כָּל־יְמֵי עוֹלָם׃ ^63.11 וַיִּזְכֹּר יְמֵי־עוֹלָם מֹשֶׁה עַמּוֹ אַיֵּה הַמַּעֲלֵם מִיָּם אֵת רֹעֵי צֹאנוֹ אַיֵּה הַשָּׂם בְּקִרְבּוֹ אֶת־רוּחַ קָדְשׁוֹ׃' ' None

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1.10 Hear the word of the LORD, Ye rulers of Sodom; Give ear unto the law of our God, Ye people of Gomorrah. ^1.13 Bring no more vain oblations; It is an offering of abomination unto Me; New moon and sabbath, the holding of convocations— I cannot endure iniquity along with the solemn assembly. ^1.17 Learn to do well; Seek justice, relieve the oppressed, Judge the fatherless, plead for the widow. ^1.26 And I will restore thy judges as at the first, And thy counsellors as at the beginning; Afterward thou shalt be called The city of righteousness, The faithful city. ^1.27 Zion shall be redeemed with justice, And they that return of her with righteousness. ^6.3 And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory. ^10.22 For though thy people, O Israel, be as the sand of the sea, Only a remt of them shall return; An extermination is determined, overflowing with righteousness. . ^28.16 Therefore thus saith the Lord GOD: Behold, I lay in Zion for a foundation a stone, A tried stone, a costly corner-stone of sure foundation; He that believeth shall not make haste. ^34.16 Seek ye out of the book of the LORD, and read; No one of these shall be missing, None shall want her mate; For My mouth it hath commanded, And the breath thereof it hath gathered them. ^40.3 Hark! one calleth: ‘Clear ye in the wilderness the way of the LORD, make plain in the desert a highway for our God. ^40.13 Who hath meted out the spirit of the LORD? Or who was His counsellor that he might instruct Him? ^51.3 For the LORD hath comforted Zion; He hath comforted all her waste places, And hath made her wilderness like Eden, And her desert like the garden of the LORD; Joy and gladness shall be found therein, Thanksgiving, and the voice of melody. ^52.11 Depart ye, depart ye, go ye out from thence, Touch no unclean thing; Go ye out of the midst of her; be ye clean, Ye that bear the vessels of the LORD. ^54.1 Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD. ^54.11 O thou afflicted, tossed with tempest, and not comforted, behold, I will set thy stones in fair colours, And lay thy foundations with sapphires. ^54.12 And I will make thy pinnacles of rubies, and thy gates of carbuncles, and all thy border of precious stones. ^54.16 Behold, I have created the smith That bloweth the fire of coals, And bringeth forth a weapon for his work; And I have created the waster to destroy. ^55.3 Incline your ear, and come unto Me; Hear, and your soul shall live; And I will make an everlasting covet with you, Even the sure mercies of David. ^59.20 And a redeemer will come to Zion, And unto them that turn from transgression in Jacob, Saith the LORD. ^60.2 For, behold, darkness shall cover the earth, And gross darkness the peoples; But upon thee the LORD will arise, And His glory shall be seen upon thee. ^60.4 Lift Up thine eyes round about, and see: They all are gathered together, and come to thee; Thy sons come from far, And thy daughters are borne on the side. ^60.5 Then thou shalt see and be radiant, And thy heart shall throb and be enlarged; Because the abundance of the sea shall be turned unto thee, The wealth of the nations shall come unto thee. ^60.7 All the flocks of Kedar shall be gathered together unto thee, The rams of Nebaioth shall minister unto thee; They shall come up with acceptance on Mine altar, And I will glorify My glorious house. ^60.21 Thy people also shall be all righteous, They shall inherit the land for ever; The branch of My planting, the work of My hands, Wherein I glory. ^61.1 The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound; ^62.4 Thou shalt no more be termed Forsaken, Neither shall thy land any more be termed Desolate; But thou shalt be called, My delight is in her, And thy land, Espoused; For the LORD delighteth in thee, And thy land shall be espoused. ^62.9 But they that have garnered it shall eat it, And praise the LORD, And they that have gathered it shall drink it In the courts of My sanctuary. ^63.7 I will make mention of the mercies of the LORD, and the praises of the LORD, according to all that the LORD hath bestowed on us; and the great goodness toward the house of Israel, which He hath bestowed on them according to His compassions, and according to the multitude of His mercies. ^63.9 In all their affliction He was afflicted, and the angel of His presence saved them; in His love and in His pity He redeemed them; And He bore them, and carried them all the days of old. . ^63.11 Then His people remembered the days of old, the days of Moses: ‘Where is He that brought them up out of the sea With the shepherds of His flock? Where is He that put His holy spirit In the midst of them?' ' None

20. Hebrew Bible, Jeremiah, 1.7, 2.2, 2.11, 2.16, 9.23-9.24, 22.17, 31.31-31.34, 43.7 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Antioch, Jewish community of • Community • Eschatological community/ies • Hymns of the Community • Johannine community • Matthean community • Onias community, flight / arrival to Egypt • Onias community, settlement • Qumran community • Rule of the Community • community • community, Qumran • community, consolation, haftarot of • community, exile motif in • community, faithful • community/communities (Jewish), Elephantine • property, communal • temple, as community, at Qumran

Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 147; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 52; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 51; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 165; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 240; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 56, 109, 116; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 330; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 224; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 108; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 40, 96; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 336

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1.7 וַיֹּאמֶר יְהוָה אֵלַי אַל־תֹּאמַר נַעַר אָנֹכִי כִּי עַל־כָּל־אֲשֶׁר אֶשְׁלָחֲךָ תֵּלֵךְ וְאֵת כָּל־אֲשֶׁר אֲצַוְּךָ תְּדַבֵּר׃ ^2.2 הָלֹךְ וְקָרָאתָ בְאָזְנֵי יְרוּשָׁלִַם לֵאמֹר כֹּה אָמַר יְהוָה זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ אַהֲבַת כְּלוּלֹתָיִךְ לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר בְּאֶרֶץ לֹא זְרוּעָה׃ ^2.2 כִּי מֵעוֹלָם שָׁבַרְתִּי עֻלֵּךְ נִתַּקְתִּי מוֹסְרֹתַיִךְ וַתֹּאמְרִי לֹא אעבד אֶעֱבוֹר כִּי עַל־כָּל־גִּבְעָה גְּבֹהָה וְתַחַת כָּל־עֵץ רַעֲנָן אַתְּ צֹעָה זֹנָה׃ ^2.11 הַהֵימִיר גּוֹי אֱלֹהִים וְהֵמָּה לֹא אֱלֹהִים וְעַמִּי הֵמִיר כְּבוֹדוֹ בְּלוֹא יוֹעִיל׃ ^2.16 גַּם־בְּנֵי־נֹף ותחפנס וְתַחְפַּנְחֵס יִרְעוּךְ קָדְקֹד׃ ^9.23 כִּי אִם־בְּזֹאת יִתְהַלֵּל הַמִּתְהַלֵּל הַשְׂכֵּל וְיָדֹעַ אוֹתִי כִּי אֲנִי יְהוָה עֹשֶׂה חֶסֶד מִשְׁפָּט וּצְדָקָה בָּאָרֶץ כִּי־בְאֵלֶּה חָפַצְתִּי נְאֻם־יְהוָה׃ ^9.24 הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וּפָקַדְתִּי עַל־כָּל־מוּל בְּעָרְלָה׃ ^31.31 הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃ ^31.32 לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃ ^31.33 כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ ^31.34 וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־יְהוָה כִּי־כוּלָּם יֵדְעוּ אוֹתִי לְמִקְטַנָּם וְעַד־גְּדוֹלָם נְאֻם־יְהוָה כִּי אֶסְלַח לַעֲוֺנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עוֹד׃ ^43.7 וַיָּבֹאוּ אֶרֶץ מִצְרַיִם כִּי לֹא שָׁמְעוּ בְּקוֹל יְהוָה וַיָּבֹאוּ עַד־תַּחְפַּנְחֵס׃' ' None

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1.7 But the LORD said unto me: Say not: I am a child; For to whomsoever I shall send thee thou shalt go, And whatsoever I shall command thee thou shalt speak. ^2.2 Go, and cry in the ears of Jerusalem, saying: Thus saith the LORD: I remember for thee the affection of thy youth, the love of thine espousals; how thou wentest after Me in the wilderness, in a land that was not sown. ^2.11 Hath a nation changed its gods, which yet are no gods? But My people hath changed its glory For that which doth not profit. ^2.16 The children also of Noph and Tahpanhes feed upon the crown of thy head. ^9.23 But let him that glorieth glory in this, that he understandeth, and knoweth Me, That I am the LORD who exercise mercy, justice, and righteousness, in the earth; for in these things I delight, Saith the LORD. ^9.24 Behold, the days come, saith the LORD, that I will punish all them that are circumcised in their uncircumcision: ^31.31 Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah; ^31.32 not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD. ^31.33 But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people; ^31.34 and they shall teach no more every man his neighbour, and every man his brother, saying: ‘Know the LORD’; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more. ^43.7 and they came into the land of Egypt; for they hearkened not to the voice of the LORD; and they came even to Tahpanhes.' ' None

21. Hebrew Bible, Joshua, 1.8, 8.30-8.35 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Qumran community • Qumran/Qumran Community • community

Found in books: Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 63, 64; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 50, 98, 153, 177, 178, 180, 220; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 37

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1.8 לֹא־יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה לְמַעַן תִּשְׁמֹר לַעֲשׂוֹת כְּכָל־הַכָּתוּב בּוֹ כִּי־אָז תַּצְלִיחַ אֶת־דְּרָכֶךָ וְאָז תַּשְׂכִּיל׃' '^8.31 כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד־יְהוָה אֶת־בְּנֵי יִשְׂרָאֵל כַּכָּתוּב בְּסֵפֶר תּוֹרַת מֹשֶׁה מִזְבַּח אֲבָנִים שְׁלֵמוֹת אֲשֶׁר לֹא־הֵנִיף עֲלֵיהֶן בַּרְזֶל וַיַּעֲלוּ עָלָיו עֹלוֹת לַיהוָה וַיִּזְבְּחוּ שְׁלָמִים׃ ^8.32 וַיִּכְתָּב־שָׁם עַל־הָאֲבָנִים אֵת מִשְׁנֵה תּוֹרַת מֹשֶׁה אֲשֶׁר כָּתַב לִפְנֵי בְּנֵי יִשְׂרָאֵל׃ ^8.33 וְכָל־יִשְׂרָאֵל וּזְקֵנָיו וְשֹׁטְרִים וְשֹׁפְטָיו עֹמְדִים מִזֶּה וּמִזֶּה לָאָרוֹן נֶגֶד הַכֹּהֲנִים הַלְוִיִּם נֹשְׂאֵי אֲרוֹן בְּרִית־יְהוָה כַּגֵּר כָּאֶזְרָח חֶצְיוֹ אֶל־מוּל הַר־גְּרִזִים וְהַחֶצְיוֹ אֶל־מוּל הַר־עֵיבָל כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד־יְהוָה לְבָרֵךְ אֶת־הָעָם יִשְׂרָאֵל בָּרִאשֹׁנָה׃ ^8.34 וְאַחֲרֵי־כֵן קָרָא אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַבְּרָכָה וְהַקְּלָלָה כְּכָל־הַכָּתוּב בְּסֵפֶר הַתּוֹרָה׃ ^8.35 לֹא־הָיָה דָבָר מִכֹּל אֲשֶׁר־צִוָּה מֹשֶׁה אֲשֶׁר לֹא־קָרָא יְהוֹשֻׁעַ נֶגֶד כָּל־קְהַל יִשְׂרָאֵל וְהַנָּשִׁים וְהַטַּף וְהַגֵּר הַהֹלֵךְ בְּקִרְבָּם׃'' None

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1.8 This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein; for then thou shalt make thy ways prosperous, and then thou shalt have good success. ^8.30 Then Joshua built an altar unto the LORD, the God of Israel, in mount Ebal, ^8.31 as Moses the servant of the LORD commanded the children of Israel, as it is written in the book of the law of Moses, an altar of unhewn stones, upon which no man had lifted up any iron; and they offered thereon burnt-offerings unto the LORD, and sacrificed peace-offerings. ^8.32 And he wrote there upon the stones a copy of the law of Moses, which he wrote before the children of Israel. ^8.33 And all Israel, and their elders and officers, and their judges, stood on this side the ark and on that side before the priests the Levites, that bore the ark of the covet of the LORD, as well the stranger as the home-born; half of them in front of mount Gerizim and half of them in front of mount Ebal; as Moses the servant of the LORD had commanded at the first, that they should bless the people of Israel. ^8.34 And afterward he read all the words of the law, the blessing and the curse, according to all that is written in the book of the law. ^8.35 There was not a word of all that Moses commanded, which Joshua read not before all the assembly of Israel, and the women, and the little ones, and the strangers that walked among them.'' None

22. Hebrew Bible, Lamentations, 2.10 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • communal laments • community, Second Isaiah

Found in books: Gera (2014), Judith, 184; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 55

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2.10 They sit upon the ground, and keep silence, The elders of the daughter of Zion; They have cast up dust upon their heads, They have girded themselves with sackcloth; The virgins of Jerusalem hang down Their heads to the ground.'' None

23. Homer, Iliad, 2.337-2.341, 9.413, 15.187-15.193, 22.126-22.127, 22.205 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aeschylus, delineating worshipping communities • Communication • Communication, tailored to the audience • Religious communication, practice • Visual communication • community • community, human • death and the afterlife, communication with souls of the dead • pollution (miasma), of community • symposium and symposium literature, links with elite community and identity

Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 400; Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 174; Horkey (2019), Cosmos in the Ancient World, 59; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 169; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 138; KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 8; Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 455; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 1; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 205

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2.337 ὦ πόποι ἦ δὴ παισὶν ἐοικότες ἀγοράασθε ^2.338 νηπιάχοις οἷς οὔ τι μέλει πολεμήϊα ἔργα. ^2.339 πῇ δὴ συνθεσίαι τε καὶ ὅρκια βήσεται ἥμιν; ^2.340 ἐν πυρὶ δὴ βουλαί τε γενοίατο μήδεά τʼ ἀνδρῶν ^2.341 σπονδαί τʼ ἄκρητοι καὶ δεξιαί, ᾗς ἐπέπιθμεν· ^9.413 ὤλετο μέν μοι νόστος, ἀτὰρ κλέος ἄφθιτον ἔσται· ^15.187 τρεῖς γάρ τʼ ἐκ Κρόνου εἰμὲν ἀδελφεοὶ οὓς τέκετο Ῥέα ^15.188 Ζεὺς καὶ ἐγώ, τρίτατος δʼ Ἀΐδης ἐνέροισιν ἀνάσσων. ^15.189 τριχθὰ δὲ πάντα δέδασται, ἕκαστος δʼ ἔμμορε τιμῆς· ^15.190 ἤτοι ἐγὼν ἔλαχον πολιὴν ἅλα ναιέμεν αἰεὶ ^15.191 παλλομένων, Ἀΐδης δʼ ἔλαχε ζόφον ἠερόεντα, ^15.192 Ζεὺς δʼ ἔλαχʼ οὐρανὸν εὐρὺν ἐν αἰθέρι καὶ νεφέλῃσι· ^15.193 γαῖα δʼ ἔτι ξυνὴ πάντων καὶ μακρὸς Ὄλυμπος. ^22.126 οὐ μέν πως νῦν ἔστιν ἀπὸ δρυὸς οὐδʼ ἀπὸ πέτρης ^22.127 τῷ ὀαριζέμεναι, ἅ τε παρθένος ἠΐθεός τε ^22.205 λαοῖσιν δʼ ἀνένευε καρήατι δῖος Ἀχιλλεύς,'' None

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2.337 /as they praised the words of godlike Odysseus. ^2.339 as they praised the words of godlike Odysseus. And there spake among them the horseman, Nestor of Gerenia:Now look you; in very truth are ye holding assembly after the manner of silly boys that care no whit for deeds of war. What then is to be the end of our compacts and our oaths? ^2.340 Nay, into the fire let us cast all counsels and plans of warriors, the drink-offerings of unmixed wine, and the hand-clasps wherein we put our trust. For vainly do we wrangle with words, nor can we find any device at all, for all our long-tarrying here. Son of Atreus, do thou as of old keep unbending purpose, ^9.413 For my mother the goddess, silver-footed Thetis, telleth me that twofold fates are bearing me toward the doom of death: if I abide here and war about the city of the Trojans, then lost is my home-return, but my renown shall be imperishable; but if I return home to my dear native land, ^15.187 Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain. ^15.190 I verily, when the lots were shaken, won for my portion the grey sea to be my habitation for ever, and Hades won the murky darkness, while Zeus won the broad heaven amid the air and the clouds; but the earth and high Olympus remain yet common to us all. Wherefore will I not in any wise walk after the will of Zeus; nay in quiet ^22.126 as I were a woman, when I have put from me mine armour. In no wise may I now from oak-tree or from rock hold dalliance with him, even as youth and maiden—youth and maiden! —hold dalliance one with the other. Better were it to clash in strife with all speed; ^22.205 And to his folk goodly Achilles made sign with a nod of his head, and would not suffer them to hurl at Hector their bitter darts, lest another might smite him and win glory, and himself come too late. But when for the fourth time they were come to the springs, lo then the Father lifted on high his golden scales, '' None

24. None, None, nan (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Community • community • prayer, communal, public

Found in books: JonquiÃ¨re (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 33; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 201; Levine (2005), The Ancient Synagogue, The First Thousand Years, 24

25. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Jewish, people, community • Non-verbal communication • communal religion • community • theoria, sense of community

Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 278; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 119; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 30, 31, 32; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 50; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 137, 140, 142

26. Hebrew Bible, Ezekiel, 28.13-28.14, 36.23, 36.25-36.28, 40.46, 43.19, 44.15 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Christian myth, Nascent Christian, community, outlook of • Community Rule (Serekh HaYaḥad 1QS]) • Covenant, people/community of the • Hellenism, Hellenistic, community • Life, Christian/community • Onias community • Pneumatology,, Qumran community, of the • Qumran community • Qumran, community • Spirit, characterizations as, communal • Spirit, effects of, initiation into community • communication • community • community, • community, borders of • community/communities (Jewish) • community/communities (Jewish), Diaspora • spirit, relationship of charismatic and life-giving in Christian communities

Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 56; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 95; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 193, 353; Levison (2009), Filled with the Spirit, 206, 207, 211, 213, 216, 254, 291, 307, 424; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 143, 152, 178; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 20, 33; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 301; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 382, 384, 385, 396; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 80; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 121; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 31

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28.13 בְּעֵדֶן גַּן־אֱלֹהִים הָיִיתָ כָּל־אֶבֶן יְקָרָה מְסֻכָתֶךָ אֹדֶם פִּטְדָה וְיָהֲלֹם תַּרְשִׁישׁ שֹׁהַם וְיָשְׁפֵה סַפִּיר נֹפֶךְ וּבָרְקַת וְזָהָב מְלֶאכֶת תֻּפֶּיךָ וּנְקָבֶיךָ בָּךְ בְּיוֹם הִבָּרַאֲךָ כּוֹנָנוּ׃ ^28.14 אַתְּ־כְּרוּב מִמְשַׁח הַסּוֹכֵךְ וּנְתַתִּיךָ בְּהַר קֹדֶשׁ אֱלֹהִים הָיִיתָ בְּתוֹךְ אַבְנֵי־אֵשׁ הִתְהַלָּכְתָּ׃ ^36.23 וְקִדַּשְׁתִּי אֶת־שְׁמִי הַגָּדוֹל הַמְחֻלָּל בַּגּוֹיִם אֲשֶׁר חִלַּלְתֶּם בְּתוֹכָם וְיָדְעוּ הַגּוֹיִם כִּי־אֲנִי יְהוָה נְאֻם אֲדֹנָי יְהוִה בְּהִקָּדְשִׁי בָכֶם לְעֵינֵיהֶם׃ ^36.25 וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם מִכֹּל טֻמְאוֹתֵיכֶם וּמִכָּל־גִּלּוּלֵיכֶם אֲטַהֵר אֶתְכֶם׃ ^36.26 וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר׃ ^36.27 וְאֶת־רוּחִי אֶתֵּן בְּקִרְבְּכֶם וְעָשִׂיתִי אֵת אֲשֶׁר־בְּחֻקַּי תֵּלֵכוּ וּמִשְׁפָּטַי תִּשְׁמְרוּ וַעֲשִׂיתֶם׃ ^36.28 וִישַׁבְתֶּם בָּאָרֶץ אֲשֶׁר נָתַתִּי לַאֲבֹתֵיכֶם וִהְיִיתֶם לִי לְעָם וְאָנֹכִי אֶהְיֶה לָכֶם לֵאלֹהִים׃ ^40.46 וְהַלִּשְׁכָּה אֲשֶׁר פָּנֶיהָ דֶּרֶךְ הַצָּפוֹן לַכֹּהֲנִים שֹׁמְרֵי מִשְׁמֶרֶת הַמִּזְבֵּחַ הֵמָּה בְנֵי־צָדוֹק הַקְּרֵבִים מִבְּנֵי־לֵוִי אֶל־יְהוָה לְשָׁרְתוֹ׃ ^43.19 וְנָתַתָּה אֶל־הַכֹּהֲנִים הַלְוִיִּם אֲשֶׁר הֵם מִזֶּרַע צָדוֹק הַקְּרֹבִים אֵלַי נְאֻם אֲדֹנָי יְהוִה לְשָׁרְתֵנִי פַּר בֶּן־בָּקָר לְחַטָּאת׃ ^44.15 וְהַכֹּהֲנִים הַלְוִיִּם בְּנֵי צָדוֹק אֲשֶׁר שָׁמְרוּ אֶת־מִשְׁמֶרֶת מִקְדָּשִׁי בִּתְעוֹת בְּנֵי־יִשְׂרָאֵל מֵעָלַי הֵמָּה יִקְרְבוּ אֵלַי לְשָׁרְתֵנִי וְעָמְדוּ לְפָנַי לְהַקְרִיב לִי חֵלֶב וָדָם נְאֻם אֲדֹנָי יְהוִה׃' ' None

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28.13 thou wast in Eden the garden of God; every precious stone was thy covering, the carnelian, the topaz, and the emerald, the beryl, the onyx, and the jasper, the sapphire, the carbuncle, and the smaragd, and gold; the workmanship of thy settings and of thy sockets was in thee, in the day that thou wast created they were prepared. ^28.14 Thou wast the far-covering cherub; and I set thee, so that thou wast upon the holy mountain of God; thou hast walked up and down in the midst of stones of fire. ^36.23 And I will sanctify My great name, which hath been profaned among the nations, which ye have profaned in the midst of them; and the nations shall know that I am the LORD, saith the Lord GOD, when I shall be sanctified in you before their eyes. ^36.25 And I will sprinkle clean water upon you, and ye shall be clean; from all your uncleannesses, and from all your idols, will I cleanse you. ^36.26 A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. ^36.27 And I will put My spirit within you, and cause you to walk in My statutes, and ye shall keep Mine ordices, and do them. ^36.28 And ye shall dwell in the land that I gave to your fathers; and ye shall be My people, and I will be your God. ^40.46 And the chamber whose prospect is toward the north is for the priests, the keepers of the charge of the altar; these are the sons of Zadok, who from among the sons of Levi come near to the LORD to minister unto Him.’ ^43.19 Thou shalt give to the priests the Levites that are of the seed of Zadok, who are near unto Me, to minister unto Me, saith the Lord GOD, a young bullock for a sin-offering. ^44.15 But the priests the Levites, the sons of Zadok, that kept the charge of My sanctuary when the children of Israel went astray from Me, they shall come near to Me to minister unto Me; and they shall stand before Me to offer unto Me the fat and the blood, saith the Lord GOD;' ' None

27. Hebrew Bible, Haggai, 2.12 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Qumran/Qumran Community • community

Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 199; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 26

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2.12 הֵן יִשָּׂא־אִישׁ בְּשַׂר־קֹדֶשׁ בִּכְנַף בִּגְדוֹ וְנָגַע בִּכְנָפוֹ אֶל־הַלֶּחֶם וְאֶל־הַנָּזִיד וְאֶל־הַיַּיִן וְאֶל־שֶׁמֶן וְאֶל־כָּל־מַאֲכָל הֲיִקְדָּשׁ וַיַּעֲנוּ הַכֹּהֲנִים וַיֹּאמְרוּ לֹא׃'' None

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2.12 If one bear hallowed flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any food, shall it be holy?’ And the priests answered and said: ‘No.’'' None

28. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Communication • Dance, as medium of communication • communal religion • community, divine • community, human • nonverbal communication,, in Archilochus • nonverbal communication,, in Pindar

Found in books: Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 50, 51; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 275; Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 64, 87, 245; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 64

29. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aeschylus, delineating worshipping communities • Panhellenism, Panhellenic cult community, forging of • community • community, divine • community, human • community, religious, tightly controlled • feasting, and (exclusive) cult community • privilege, in mortal community • sacrifice, and definition of community • shares, sacrificial (Delphi), defining religious community at Theoxenia • theoria, sense of community

Found in books: Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 125, 126, 127, 128, 129, 136, 139, 142, 143, 145, 146, 147; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 121, 136, 189

30. Euripides, Phoenician Women, 203 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aeschylus, delineating worshipping communities • community • pollution (miasma), of community

Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 138; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 15

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203 ἀκροθίνια Λοξίᾳ'' None

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203 From the Tyrian swell of the sea I came, a choice offering for Loxias from the island of Phoenicia ,'' None

31. Hebrew Bible, 1 Chronicles, 16.16, 16.31, 26.5 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Qumran, Community/Group • Qumran/Qumran Community • memory, communal • prayer, communal, public • speech, communal • study, communal, Tamid (daily) sacrifice

Found in books: Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 34, 123, 251; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 201; Levine (2005), The Ancient Synagogue, The First Thousand Years, 24, 356; Stuckenbruck (2007), 1 Enoch 91-108, 377

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16.31 יִשְׂמְחוּ הַשָּׁמַיִם וְתָגֵל הָאָרֶץ וְיֹאמְרוּ בַגּוֹיִם יְהוָה מָלָךְ׃ ^26.5 עַמִּיאֵל הַשִּׁשִּׁי יִשָׂשכָר הַשְּׁבִיעִי פְּעֻלְּתַי הַשְּׁמִינִי כִּי בֵרֲכוֹ אֱלֹהִים׃' ' None

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16.31 Let the heavens be glad, and let the earth rejoice; And let them say among the nations: ‘The LORD reigneth.’ ^26.5 Ammiel the sixth, Issachar the seventh, Peullethai the eighth; for God blessed him.' ' None

32. Hebrew Bible, 2 Chronicles, 29.31 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Qumran/Qumran Community • community

Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 201; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 33

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29.31 וַיַּעַן יְחִזְקִיָּהוּ וַיֹּאמֶר עַתָּה מִלֵּאתֶם יֶדְכֶם לַיהוָה גֹּשׁוּ וְהָבִיאוּ זְבָחִים וְתוֹדוֹת לְבֵית יְהוָה וַיָּבִיאוּ הַקָּהָל זְבָחִים וְתוֹדוֹת וְכָל־נְדִיב לֵב עֹלוֹת׃'' None

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29.31 Then Hezekiah answered and said: ‘Now ye have consecrated yourselves unto the LORD, come near and bring sacrifices and thank-offerings into the house of the LORD.’ And the congregation brought in sacrifices and thank-offerings; and as many as were of a willing heart brought burnt-offerings.'' None

33. Hebrew Bible, Ezra, 9.14 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Property, communal use of • community

Found in books: JonquiÃ¨re (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 187; Schiffman (1983), Testimony and the Penal Code, 187

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9.14 הֲנָשׁוּב לְהָפֵר מִצְוֺתֶיךָ וּלְהִתְחַתֵּן בְּעַמֵּי הַתֹּעֵבוֹת הָאֵלֶּה הֲלוֹא תֶאֱנַף־בָּנוּ עַד־כַּלֵּה לְאֵין שְׁאֵרִית וּפְלֵיטָה׃'' None

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9.14 hall we again break Thy commandments, and make marriages with the peoples that do these abominations? wouldest not Thou be angry with us till Thou hadst consumed us, so that there should be no remt, nor any to escape?'' None

34. Hebrew Bible, Nehemiah, 8.1-8.8, 9.1-9.2, 9.20, 9.28, 13.1 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Communal, • Egypt, Egyptian, Elect, community of, suffering of • Matthean community, Matthew, Gospel of • Onias community, death / murder • Property, communal use of • Qumran, communal worship, liturgy • Qumran/Qumran Community • Septuagint, acceptance in the Jewish community • Septuagint, synagogue, community, congregation • Spirit, characterizations as, communal • Therapeutae, communal prayer • communal laments • community • memory, communal • prayer, communal, public • reading, communal • speech, communal

Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 30; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 153; Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 34, 195, 251; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 75, 246; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 104, 201, 408; Gera (2014), Judith, 184, 185; Levine (2005), The Ancient Synagogue, The First Thousand Years, 23, 543; Levison (2009), Filled with the Spirit, 229; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 131; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 184; Schiffman (1983), Testimony and the Penal Code, 187; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 239

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8.1 וַיֵּאָסְפוּ כָל־הָעָם כְּאִישׁ אֶחָד אֶל־הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמָּיִם וַיֹּאמְרוּ לְעֶזְרָא הַסֹּפֵר לְהָבִיא אֶת־סֵפֶר תּוֹרַת מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה אֶת־יִשְׂרָאֵל׃ ^8.1 וַיֹּאמֶר לָהֶם לְכוּ אִכְלוּ מַשְׁמַנִּים וּשְׁתוּ מַמְתַקִּים וְשִׁלְחוּ מָנוֹת לְאֵין נָכוֹן לוֹ כִּי־קָדוֹשׁ הַיּוֹם לַאֲדֹנֵינוּ וְאַל־תֵּעָצֵבוּ כִּי־חֶדְוַת יְהוָה הִיא מָעֻזְּכֶם׃ ^8.2 וַיָּבִיא עֶזְרָא הַכֹּהֵן אֶת־הַתּוֹרָה לִפְנֵי הַקָּהָל מֵאִישׁ וְעַד־אִשָּׁה וְכֹל מֵבִין לִשְׁמֹעַ בְּיוֹם אֶחָד לַחֹדֶשׁ הַשְּׁבִיעִי׃ ^8.3 וַיִּקְרָא־בוֹ לִפְנֵי הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמַּיִם מִן־הָאוֹר עַד־מַחֲצִית הַיּוֹם נֶגֶד הָאֲנָשִׁים וְהַנָּשִׁים וְהַמְּבִינִים וְאָזְנֵי כָל־הָעָם אֶל־סֵפֶר הַתּוֹרָה׃ ^8.4 וַיַּעֲמֹד עֶזְרָא הַסֹּפֵר עַל־מִגְדַּל־עֵץ אֲשֶׁר עָשׂוּ לַדָּבָר וַיַּעֲמֹד אֶצְלוֹ מַתִּתְיָה וְשֶׁמַע וַעֲנָיָה וְאוּרִיָּה וְחִלְקִיָּה וּמַעֲשֵׂיָה עַל־יְמִינוֹ וּמִשְּׂמֹאלוֹ פְּדָיָה וּמִישָׁאֵל וּמַלְכִּיָּה וְחָשֻׁם וְחַשְׁבַּדָּנָה זְכַרְיָה מְשֻׁלָּם׃ ^8.5 וַיִּפְתַּח עֶזְרָא הַסֵּפֶר לְעֵינֵי כָל־הָעָם כִּי־מֵעַל כָּל־הָעָם הָיָה וּכְפִתְחוֹ עָמְדוּ כָל־הָעָם׃ ^8.6 וַיְבָרֶךְ עֶזְרָא אֶת־יְהוָה הָאֱלֹהִים הַגָּדוֹל וַיַּעֲנוּ כָל־הָעָם אָמֵן אָמֵן בְּמֹעַל יְדֵיהֶם וַיִּקְּדוּ וַיִּשְׁתַּחֲוֻּ לַיהוָה אַפַּיִם אָרְצָה׃ ^8.7 וְיֵשׁוּעַ וּבָנִי וְשֵׁרֵבְיָה יָמִין עַקּוּב שַׁבְּתַי הוֹדִיָּה מַעֲשֵׂיָה קְלִיטָא עֲזַרְיָה יוֹזָבָד חָנָן פְּלָאיָה וְהַלְוִיִּם מְבִינִים אֶת־הָעָם לַתּוֹרָה וְהָעָם עַל־עָמְדָם׃ ^8.8 וַיִּקְרְאוּ בַסֵּפֶר בְּתוֹרַת הָאֱלֹהִים מְפֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָא׃ ^9.1 וַתִּתֵּן אֹתֹת וּמֹפְתִים בְּפַרְעֹה וּבְכָל־עֲבָדָיו וּבְכָל־עַם אַרְצוֹ כִּי יָדַעְתָּ כִּי הֵזִידוּ עֲלֵיהֶם וַתַּעַשׂ־לְךָ שֵׁם כְּהַיּוֹם הַזֶּה׃ ^9.1 וּבְיוֹם עֶשְׂרִים וְאַרְבָּעָה לַחֹדֶשׁ הַזֶּה נֶאֶסְפוּ בְנֵי־יִשְׂרָאֵל בְּצוֹם וּבְשַׂקִּים וַאֲדָמָה עֲלֵיהֶם׃ ^9.2 וְרוּחֲךָ הַטּוֹבָה נָתַתָּ לְהַשְׂכִּילָם וּמַנְךָ לֹא־מָנַעְתָּ מִפִּיהֶם וּמַיִם נָתַתָּה לָהֶם לִצְמָאָם׃' '^9.2 וַיִּבָּדְלוּ זֶרַע יִשְׂרָאֵל מִכֹּל בְּנֵי נֵכָר וַיַּעַמְדוּ וַיִּתְוַדּוּ עַל־חַטֹּאתֵיהֶם וַעֲוֺנוֹת אֲבֹתֵיהֶם׃ ^9.28 וּכְנוֹחַ לָהֶם יָשׁוּבוּ לַעֲשׂוֹת רַע לְפָנֶיךָ וַתַּעַזְבֵם בְּיַד אֹיְבֵיהֶם וַיִּרְדּוּ בָהֶם וַיָּשׁוּבוּ וַיִּזְעָקוּךָ וְאַתָּה מִשָּׁמַיִם תִּשְׁמַע וְתַצִּילֵם כְּרַחֲמֶיךָ רַבּוֹת עִתִּים׃ ^13.1 בַּיּוֹם הַהוּא נִקְרָא בְּסֵפֶר מֹשֶׁה בְּאָזְנֵי הָעָם וְנִמְצָא כָּתוּב בּוֹ אֲשֶׁר לֹא־יָבוֹא עַמֹּנִי וּמֹאָבִי בִּקְהַל הָאֱלֹהִים עַד־עוֹלָם׃^13.1 וָאֵדְעָה כִּי־מְנָיוֹת הַלְוִיִּם לֹא נִתָּנָה וַיִּבְרְחוּ אִישׁ־לְשָׂדֵהוּ הַלְוִיִּם וְהַמְשֹׁרְרִים עֹשֵׂי הַמְּלָאכָה׃ ' None

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8.1 all the people gathered themselves together as one man into the broad place that was before the water gate; and they spoke unto Ezra the scribe to bring the book of the Law of Moses, which the LORD had commanded to Israel. ^8.2 And Ezra the priest brought the Law before the congregation, both men and women, and all that could hear with understanding, upon the first day of the seventh month. ^8.3 And he read therein before the broad place that was before the water gate from early morning until midday, in the presence of the men and the women, and of those that could understand; and the ears of all the people were attentive unto the book of the Law. ^8.4 And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchijah, and Hashum, and Hashbaddanah, Zechariah, and Meshullam. ^8.5 And Ezra opened the book in the sight of all the people—for he was above all the people—and when he opened it, all the people stood up. ^8.6 And Ezra blessed the LORD, the great God. And all the people answered: ‘Amen, Amen’, with the lifting up of their hands; and they bowed their heads, and fell down before the LORD with their faces to the ground. ^8.7 Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Ha, Pelaiah, even the Levites, caused the people to understand the Law; and the people stood in their place. ^8.8 And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading. ^9.1 Now in the twenty and fourth day of this month the children of Israel were assembled with fasting, and with sackcloth, and earth upon them. ^9.2 And the seed of Israel separated themselves from all foreigners, and stood and confessed their sins, and the iniquities of their fathers. ^9.20 Thou gavest also Thy good spirit to instruct them, and withheldest not Thy manna from their mouth, and gavest them water for their thirst. ^9.28 But after they had rest, they did evil again before Thee; therefore didst Thou leave them in the hand of their enemies, so that they had the dominion over them; yet when they returned, and cried unto Thee, many times didst Thou hear from heaven, and deliver them according to Thy mercies; ^13.1 On that day they read in the book of Moses in the hearing of the people; and therein was found written, that an Ammonite and a Moabite should not enter into the assembly of God for ever;' ' None

35. Herodotus, Histories, 4.35.4, 5.52-5.54, 5.67, 8.98, 9.104 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aeschylus, delineating worshipping communities • choregia, and community building • chorus, khoros, image of community • communal religion • community • community, human • community, religious, not identical with political • concept, forging theoric communities • foreign, communities • hyper soterias of a community, public sacrifice • rabbis, contacts with the Mesopotamian Christian community • roads, building and maintece by local communities • theoria, sense of community • to the Kyklades by artist Babis Kritikos, marking membership in cult community

Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 39; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 280; Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 160, 161; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 32; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 71, 85, 90, 105, 106, 112, 122, 123, 129, 170, 385; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 380; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 20

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5.52 ἔχει γὰρ ἀμφὶ τῇ ὁδῷ ταύτῃ ὧδε· σταθμοί τε πανταχῇ εἰσι βασιλήιοι καὶ καταλύσιες κάλλισται, διὰ οἰκεομένης τε ἡ ὁδὸς ἅπασα καὶ ἀσφαλέος. διὰ μέν γε Λυδίης καὶ Φρυγίης σταθμοὶ τείνοντες εἴκοσι εἰσί, παρασάγγαι δὲ τέσσερες καὶ ἐνενήκοντα καὶ ἥμισυ. ἐκδέκεται δὲ ἐκ τῆς Φρυγίης ὁ Ἅλυς ποταμός, ἐπʼ ᾧ πύλαι τε ἔπεισι, τὰς διεξελάσαι πᾶσα ἀνάγκη καὶ οὕτω διεκπερᾶν τὸν ποταμόν, καὶ φυλακτήριον μέγα ἐπʼ αὐτῷ. διαβάντι δὲ ἐς τὴν Καππαδοκίην καὶ ταύτῃ πορευομένῳ μέχρι οὔρων τῶν Κιλικίων σταθμοὶ δυῶν δέοντες εἰσὶ τριήκοντα, παρασάγγαι δὲ τέσσερες καὶ ἑκατόν. ἐπὶ δὲ τοῖσι τούτων οὔροισι διξάς τε πύλας διεξελᾷς καὶ διξὰ φυλακτήρια παραμείψεαι. ταῦτα δὲ διεξελάσαντι καὶ διὰ τῆς Κιλικίης ὁδὸν ποιευμένῳ τρεῖς εἱσι σταθμοί, παρασάγγαι δὲ πεντεκαίδεκα καὶ ἥμισυ. οὖρος δὲ Κιλικίης καὶ τῆς Ἀρμενίης ἐστὶ ποταμὸς νηυσιπέρητος, τῷ οὔνομα Εὐφρήτης. ἐν δὲ τῇ Ἀρμενίῃ σταθμοὶ μὲν εἰσὶ καταγωγέων πεντεκαίδεκα, παρασάγγαι δὲ ἓξ καὶ πεντήκοντα καὶ ἥμισυ, καὶ φυλακτήριον ἐν αὐτοῖσι. ἐκ δὲ ταύτης τῆς Ἀρμενίης ἐς βάλλοντι ἐς τὴν Ματιηνὴν γῆν σταθμοί εἰσι τέσσερες καὶ τριήκοντα, παρασάγγαι δὲ ἑπτὰ καὶ τριήκοντα καὶ ἑκατόν. ποταμοὶ δὲ νηυσιπέρητοι τέσσερες διὰ ταύτης ῥέουσι, τοὺς πᾶσα ἀνάγκη διαπορθμεῦσαι ἐστί, πρῶτος μὲν Τίγρης, μετὰ δὲ δεύτερός τε καὶ τρίτος ὡυτὸς ὀνομαζόμενος, οὐκ ὡυτὸς ἐὼν ποταμὸς οὐδὲ ἐκ τοῦ αὐτοῦ ῥέων· ὁ μὲν γὰρ πρότερον αὐτῶν καταλεχθεὶς ἐξ Ἀρμενίων ῥέει, ὁ δʼ ὕστερον ἐκ Ματιηνῶν· ὁ δὲ τέταρτος τῶν ποταμῶν οὔνομα ἔχει Γύνδης, τὸν Κῦρος διέλαβε κοτὲ ἐς διώρυχας ἑξήκοντα καὶ τριηκοσίας. ἐκ δὲ ταύτης ἐς τὴν Κισσίην χώρην μεταβαίνοντι ἕνδεκα σταθμοί, παρασάγγαι δὲ δύο καὶ τεσσεράκοντα καὶ ἥμισυ ἐστὶ ἐπὶ ποταμὸν Χοάσπην, ἐόντα καὶ τοῦτον νηυσιπέρητον· ἐπʼ ᾧ Σοῦσα πόλις πεπόλισται. ^5.53 οὗτοι οἱ πάντες σταθμοί εἰσι ἕνδεκα καὶ ἑκατόν. καταγωγαὶ μέν νυν σταθμῶν τοσαῦται εἰσὶ ἐκ Σαρδίων ἐς Σοῦσα ἀναβαίνοντι. εἰ δὲ ὀρθῶς μεμέτρηται ἡ ὁδὸς ἡ βασιληίη τοῖσι παρασάγγῃσι καὶ ὁ παρασάγγης δύναται τριήκοντα στάδια, ὥσπερ οὗτός γε δύναται ταῦτα, ἐκ Σαρδίων στάδια ἐστὶ ἐς τὰ βασιλήια τὰ Μεμνόνια καλεόμενα πεντακόσια καὶ τρισχίλια καὶ μύρια, παρασαγγέων ἐόντων πεντήκοντα καὶ τετρακοσίων. πεντήκοντα δὲ καὶ ἑκατὸν στάδια ἐπʼ ἡμέρῃ ἑκάστῃ διεξιοῦσι ἀναισιμοῦνται ἡμέραι ἀπαρτὶ ἐνενήκοντα. ^5.54 οὕτω τῷ Μιλησίῳ Ἀρισταγόρῃ εἴπαντι πρὸς Κλεομένεα τὸν Λακεδαιμόνιον εἶναι τριῶν μηνῶν τὴν ἄνοδον τὴν παρὰ βασιλέα ὀρθῶς εἴρητο. εἰ δέ τις τὸ ἀτρεκέστερον τούτων ἔτι δίζηται, ἐγὼ καὶ τοῦτο σημανέω· τὴν γὰρ ἐξ Ἐφέσου ἐς Σάρδις ὁδὸν δεῖ προσλογίσασθαι ταύτῃ. καὶ δὴ λέγω σταδίους εἶναι τοὺς πάντας ἀπὸ θαλάσσης τῆς Ἑλληνικῆς μέχρι Σούσων ʽτοῦτο γὰρ Μεμνόνειον ἄστυ καλέεταἰ, τεσσεράκοντα καὶ τετρακισχιλίους καὶ μυρίους· οἱ γὰρ ἐξ Ἑφέσου ἐς Σάρδις εἰσὶ τεσσεράκοντα καὶ πεντακόσιοι στάδιοι, καὶ οὕτω τρισὶ ἡμέρῃσι μηκύνεται ἡ τρίμηνος ὁδός. ^5.67 ταῦτα δέ, δοκέειν ἐμοί, ἐμιμέετο ὁ Κλεισθένης οὗτος τὸν ἑωυτοῦ μητροπάτορα Κλεισθένεα τὸν Σικυῶνος τύραννον. Κλεισθένης γὰρ Ἀργείοισι πολεμήσας τοῦτο μὲν ῥαψῳδοὺς ἔπαυσε ἐν Σικυῶνι ἀγωνίζεσθαι τῶν Ὁμηρείων ἐπέων εἵνεκα, ὅτι Ἀργεῖοί τε καὶ Ἄργος τὰ πολλὰ πάντα ὑμνέαται· τοῦτο δέ, ἡρώιον γὰρ ἦν καὶ ἔστι ἐν αὐτῇ τῇ ἀγορῇ τῶν Σικυωνίων Ἀδρήστου τοῦ Ταλαοῦ, τοῦτον ἐπεθύμησε ὁ Κλεισθένης ἐόντα Ἀργεῖον ἐκβαλεῖν ἐκ τῆς χώρης. ἐλθὼν δὲ ἐς Δελφοὺς ἐχρηστηριάζετο εἰ ἐκβάλοι τὸν Ἄδρηστον· ἡ δὲ Πυθίη οἱ χρᾷ φᾶσα Ἄδρηστον μὲν εἶναι Σικυωνίων βασιλέα, κεῖνον δὲ λευστῆρα. ἐπεὶ δὲ ὁ θεὸς τοῦτό γε οὐ παρεδίδου, ἀπελθὼν ὀπίσω ἐφρόντιζε μηχανὴν τῇ αὐτὸς ὁ Ἄδρηστος ἀπαλλάξεται. ὡς δέ οἱ ἐξευρῆσθαι ἐδόκεε, πέμψας ἐς Θήβας τὰς Βοιωτίας ἔφη θέλειν ἐπαγαγέσθαι Μελάνιππον τὸν Ἀστακοῦ· οἱ δὲ Θηβαῖοι ἔδοσαν. ἐπαγαγόμενος δὲ ὁ Κλεισθένης τὸν Μελάνιππον τέμενός οἱ ἀπέδεξε ἐν αὐτῷ τῷ πρυτανηίῳ καί μιν ἵδρυσε ἐνθαῦτα ἐν τῷ ἰσχυροτάτῳ. ἐπηγάγετο δὲ τὸν Μελάνιππον ὁ Κλεισθένης ʽ καὶ γὰρ τοῦτο δεῖ ἀπηγήσασθαἰ ὡς ἔχθιστον ἐόντα Ἀδρήστῳ, ὃς τόν τε ἀδελφεόν οἱ Μηκιστέα ἀπεκτόνεε καὶ τὸν γαμβρὸν Τυδέα. ἐπείτε δέ οἱ τὸ τέμενος ἀπέδεξε, θυσίας τε καὶ ὁρτὰς Ἀδρήστου ἀπελόμενος ἔδωκε τῷ Μελανίππῳ. οἱ δὲ Σικυώνιοι ἐώθεσαν μεγαλωστὶ κάρτα τιμᾶν τὸν Ἄδρηστον· ἡ γὰρ χώρη ἦν αὕτη Πολύβου, ὁ δὲ Ἄδρηστος ἦν Πολύβου θυγατριδέος, ἄπαις δὲ Πόλυβος τελευτῶν διδοῖ Ἀδρήστῳ τὴν ἀρχήν. τά τε δὴ ἄλλα οἱ Σικυώνιοι ἐτίμων τὸν Ἄδρηστον καὶ δὴ πρὸς τὰ πάθεα αὐτοῦ τραγικοῖσι χοροῖσι ἐγέραιρον, τὸν μὲν Διόνυσον οὐ τιμῶντες, τὸν δὲ Ἄδρηστον. Κλεισθένης δὲ χοροὺς μὲν τῷ Διονύσῳ ἀπέδωκε, τὴν δὲ ἄλλην θυσίην Μελανίππῳ. ^8.98 ταῦτά τε ἅμα Ξέρξης ἐποίεε καὶ ἔπεμπε ἐς Πέρσας ἀγγελέοντα τὴν παρεοῦσάν σφι συμφορήν. τούτων δὲ τῶν ἀγγέλων ἐστὶ οὐδὲν ὅ τι θᾶσσον παραγίνεται θνητὸν ἐόν· οὕτω τοῖσι Πέρσῃσι ἐξεύρηται τοῦτο. λέγουσι γὰρ ὡς ὁσέων ἂν ἡμερέων ᾖ ἡ πᾶσα ὁδός, τοσοῦτοι ἵπποι τε καὶ ἄνδρες διεστᾶσι κατὰ ἡμερησίην ὁδὸν ἑκάστην ἵππος τε καὶ ἀνὴρ τεταγμένος· τοὺς οὔτε νιφετός, οὐκ ὄμβρος, οὐ καῦμα, οὐ νὺξ ἔργει μὴ οὐ κατανύσαι τὸν προκείμενον αὐτῷ δρόμον τὴν ταχίστην. ὁ μὲν δὴ πρῶτος δραμὼν παραδιδοῖ τὰ ἐντεταλμένα τῷ δευτέρῳ, ὁ δὲ δεύτερος τῷ τρίτῳ· τὸ δὲ ἐνθεῦτεν ἤδη κατʼ ἄλλον καὶ ἄλλον διεξέρχεται παραδιδόμενα, κατά περ ἐν Ἕλλησι ἡ λαμπαδηφορίη τὴν τῷ Ἡφαίστῳ ἐπιτελέουσι. τοῦτο τὸ δράμημα τῶν ἵππων καλέουσι Πέρσαι ἀγγαρήιον. ^9.104 Μιλησίοισι δὲ προσετέτακτο μὲν ἐκ τῶν Περσέων τὰς διόδους τηρέειν σωτηρίης εἵνεκά σφι, ὡς ἢν ἄρα σφέας καταλαμβάνῃ οἷά περ κατέλαβε, ἔχοντες ἡγεμόνας σώζωνται ἐς τὰς κορυφὰς τῆς Μυκάλης. ἐτάχθησαν μέν νυν ἐπὶ τοῦτο τὸ πρῆγμα οἱ Μιλήσιοι τούτου τε εἵνεκεν καὶ ἵνα μὴ παρεόντες ἐν τῷ στρατοπέδῳ τι νεοχμὸν ποιέοιεν· οἳ δὲ πᾶν τοὐναντίον τοῦ προστεταγμένου ἐποίεον, ἄλλας τε κατηγεόμενοί σφι ὁδοὺς φεύγουσι, αἳ δὴ ἔφερον ἐς τοὺς πολεμίους, καὶ τέλος αὐτοί σφι ἐγίνοντο κτείνοντες πολεμιώτατοι. οὕτω δὴ τὸ δεύτερον Ἰωνίη ἀπὸ Περσέων ἀπέστη.' ' None

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4.35.4 Furthermore, they say that when the thighbones are burnt in sacrifice on the altar, the ashes are all cast on the burial-place of Opis and Arge, behind the temple of Artemis, looking east, nearest the refectory of the people of Ceos. ' "^5.52 Now the nature of this road is as I will show. All along it are the king's road stations and very good resting places, and the whole of it passes through country that is inhabited and safe. Its course through Lydia and Phrygia is of the length of twenty stages, and ninety-four and a half parasangs. ,Next after Phrygia it comes to the river Halys, where there is both a defile which must be passed before the river can be crossed and a great fortress to guard it. After the passage into Cappadocia, the road in that land as far as the borders of Cilicia is of twenty-eight stages and one hundred and four parasangs. On this frontier you must ride through two defiles and pass two fortresses. ,Ride past these, and you will have a journey through Cilica of three stages and fifteen and a half parasangs. The boundary of Cilicia and Armenia is a navigable river, the name of which is the Euphrates. In Armenia there are fifteen resting-stages and fifty-six and a half parasangs. Here too there is a fortress. From Armenia the road enters the Matienian land, in which there are thirty-four stages and one hundred and thirty-seven parasangs. ,Through this land flow four navigable rivers which must be passed by ferries, first the Tigris, then a second and a third of the same name, yet not the same stream nor flowing from the same source. The first-mentioned of them flows from the Armenians and the second from the Matieni. ,The fourth river is called Gyndes, that Gyndes which Cyrus parted once into three hundred and sixty channels. ,When this country is passed, the road is in the Cissian land, where there are eleven stages and forty-two and a half parasangs, as far as yet another navigable river, the Choaspes, on the banks of which stands the city of Susa. " "^5.53 Thus the sum total of stages is one hundred and eleven. So many resting-stages, then, are there in the journey up from Sardis to Susa. If I have accurately counted the parasangs of the royal road, and the parasang is of thirty furlongs' length, which assuredly it is, then between Sardis and the king's abode called Memnonian there are thirteen thousand and five hundred furlongs, the number of parasangs being four hundred and fifty. If each day's journey is one hundred and fifty furlongs, then the sum of days spent is ninety, neither more nor less. " "^5.54 Aristagoras of Miletus accordingly spoke the truth to Cleomenes the Lacedaemonian when he said that the journey inland was three months long. If anyone should desire a more exact measurement, I will give him that too, for the journey from Ephesus to Sardis must be added to the rest. ,So, then, from the Greek sea to Susa, which is the city called Memnonian, it is a journey of fourteen thousand and forty stages, for there are five hundred and forty furlongs from Ephesus to Sardis. The three months' journey is accordingly made longer by three days. " "^5.67 In doing this, to my thinking, this Cleisthenes was imitating his own mother's father, Cleisthenes the tyrant of Sicyon, for Cleisthenes, after going to war with the Argives, made an end of minstrels' contests at Sicyon by reason of the Homeric poems, in which it is the Argives and Argos which are primarily the theme of the songs. Furthermore, he conceived the desire to cast out from the land Adrastus son of Talaus, the hero whose shrine stood then as now in the very marketplace of Sicyon because he was an Argive. ,He went then to Delphi, and asked the oracle if he should cast Adrastus out, but the priestess said in response: “Adrastus is king of Sicyon, and you but a stone thrower.” When the god would not permit him to do as he wished in this matter, he returned home and attempted to devise some plan which might rid him of Adrastus. When he thought he had found one, he sent to Boeotian Thebes saying that he would gladly bring Melanippus son of Astacus into his country, and the Thebans handed him over. ,When Cleisthenes had brought him in, he consecrated a sanctuary for him in the government house itself, where he was established in the greatest possible security. Now the reason why Cleisthenes brought in Melanippus, a thing which I must relate, was that Melanippus was Adrastus' deadliest enemy, for Adrastus had slain his brother Mecisteus and his son-in-law Tydeus. ,Having then designated the precinct for him, Cleisthenes took away all Adrastus' sacrifices and festivals and gave them to Melanippus. The Sicyonians had been accustomed to pay very great honor to Adrastus because the country had once belonged to Polybus, his maternal grandfather, who died without an heir and bequeathed the kingship to him. ,Besides other honors paid to Adrastus by the Sicyonians, they celebrated his lamentable fate with tragic choruses in honor not of Dionysus but of Adrastus. Cleisthenes, however, gave the choruses back to Dionysus and the rest of the worship to Melanippus. " "^8.98 While Xerxes did thus, he sent a messenger to Persia with news of his present misfortune. Now there is nothing mortal that accomplishes a course more swiftly than do these messengers, by the Persians' skillful contrivance. It is said that as many days as there are in the whole journey, so many are the men and horses that stand along the road, each horse and man at the interval of a day's journey. These are stopped neither by snow nor rain nor heat nor darkness from accomplishing their appointed course with all speed. ,The first rider delivers his charge to the second, the second to the third, and thence it passes on from hand to hand, even as in the Greek torch-bearers' race in honor of Hephaestus. This riding-post is called in Persia, angareion. " ^9.104 The Persians had for their own safety appointed the Milesians to watch the passes, so that if anything should happen to the Persian army such as did happen to it, they might have guides to bring them safely to the heights of Mykale. This was the task to which the Milesians were appointed for the reason mentioned above and so that they might not be present with the army and so turn against it. They acted wholly contrary to the charge laid upon them; they misguided the fleeing Persians by ways that led them among their enemies, and at last they themselves became their worst enemies and killed them. In this way Ionia revolted for the second time from the Persians.'' None

36. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Matthean community, Matthew, Gospel of • community, political

Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 304; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 136

^38a ἡσυχίαν ἄγειν, οὐ πείσεσθέ μοι ὡς εἰρωνευομένῳ· ἐάντʼ αὖ λέγω ὅτι καὶ τυγχάνει μέγιστον ἀγαθὸν ὂν ἀνθρώπῳ τοῦτο, ἑκάστης ἡμέρας περὶ ἀρετῆς τοὺς λόγους ποιεῖσθαι καὶ τῶν ἄλλων περὶ ὧν ὑμεῖς ἐμοῦ ἀκούετε διαλεγομένου καὶ ἐμαυτὸν καὶ ἄλλους ἐξετάζοντος, ὁ δὲ ἀνεξέταστος βίος οὐ βιωτὸς ἀνθρώπῳ, ταῦτα δʼ ἔτι ἧττον πείσεσθέ μοι λέγοντι. τὰ δὲ ἔχει μὲν οὕτως, ὡς ἐγώ φημι, ὦ ἄνδρες, πείθειν δὲ οὐ ῥᾴδιον. καὶ ἐγὼ ἅμα οὐκ εἴθισμαι ἐμαυτὸν ἀξιοῦν κακοῦ'' None

^38a and if again I say that to talk every day about virtue and the other things about which you hear me talking and examining myself and others is the greatest good to man, and that the unexamined life is not worth living, you will believe me still less. This is as I say, gentlemen, but it is not easy to convince you. Besides, I am not accustomed to think that I deserve anything bad. If I had money, I would have proposed a fine,'' None

37. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Communication, tailored to the audience • community

Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 169; Omeara (2005), Platonopolis: Platonic Political Philosophy in Late Antiquity 209

^503a διὰ ταῦτα, οὐδὲν φροντίζουσιν; ΚΑΛ. οὐχ ἁπλοῦν ἔτι τοῦτο ἐρωτᾷς· εἰσὶ μὲν γὰρ οἳ κηδόμενοι τῶν πολιτῶν λέγουσιν ἃ λέγουσιν, εἰσὶν δὲ καὶ οἵους σὺ λέγεις. ΣΩ. ἐξαρκεῖ. εἰ γὰρ καὶ τοῦτό ἐστι διπλοῦν, τὸ μὲν ἕτερόν που τούτου κολακεία ἂν εἴη καὶ αἰσχρὰ δημηγορία, τὸ δʼ ἕτερον καλόν, τὸ παρασκευάζειν ὅπως ὡς βέλτισται ἔσονται τῶν πολιτῶν αἱ ψυχαί, καὶ διαμάχεσθαι λέγοντα τὰ βέλτιστα, εἴτε ἡδίω εἴτε ἀηδέστερα ἔσται τοῖς ἀκούουσιν.'' None

^503a Call. This question of yours is not quite so simple; for there are some who have a regard for the citizens in the words that they utter, while there are also others of the sort that you mention. Soc. That is enough for me. For if this thing also is twofold, one part of it, I presume, will be flattery and a base mob-oratory, while the other is noble—the endeavor, that is, to make the citizens’ souls as good as possible, and the persistent effort to say what is best, whether it prove more or less pleasant to one’s hearers.'' None

38. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Josephus Essenes, wealth and communality • Philos Essenes, and communality • Plato, and communality • community • women, as community of wives

Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 241; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 35, 100

^462c παθήμασι τῆς πόλεώς τε καὶ τῶν ἐν τῇ πόλει;'' None

^462c to the city and its inhabitants? of course. And the chief cause of this is when the citizens do not utter in unison such words as mine and not mine, and similarly with regard to the word alien ? Precisely so. That city, then, is best ordered in which the greatest number use the expression mine and not mine of the same things in the same way. Much the best. And the city whose state is most like that of an individual man. For example, if the finger of one of us is wounded, the entire community of bodily connections stretching to the soul for integration'' None

39. Xenophon, Hellenica, 2.4.20 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • communal religion • community, civic

Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 264; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 60

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2.4.20 And Cleocritus, the herald of the initiated, i.e. in the Eleusinian mysteries. a man with a very fine voice, obtained silence and said: Fellow citizens, why do you drive us out of the city? why do you wish to kill us? For we never did you any harm, but we have shared with you in the most solemn rites and sacrifices and the most splendid festivals, we have been companions in the dance and schoolmates and comrades in arms, and we have braved many dangers with you both by land and by sea in defense of the 404 B.C. common safety and freedom of us both.'' None

40. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aeschylus, delineating worshipping communities • communal religion • community, religious, not identical with political • community, religious, rivalling cult • community, the subject and his • concept, forging theoric communities • theoria, sense of community • to the Kyklades by artist Babis Kritikos, marking membership in cult community

Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 97; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 278, 280; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 69, 70, 71, 86, 103, 108, 111

41. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • community (κοινωνία) • community, cosmic

Found in books: Graver (2007), Stoicism and Emotion, 250; Kelsey (2021), Mind and World in Aristotle's De Anima 69

42. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Community • community, civic, dikasts as part of

Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 77, 79; Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 91

43. Anon., 1 Enoch, 81.2, 90.21, 91.12-91.13, 93.2, 97.4, 98.2-98.4, 103.1, 103.3-103.4, 104.6, 108.7-108.11, 108.13 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Community • Community Rule • Community, Enochic • Eschatology/Eschatological, Community • Matthaean church, community • Onias community, death / murder • Qumran community • Qumran community, Enochic texts and traditions in • Qumran community, Jubilees in • Qumran texts, Community Rule • Qumran, Community/Group • Qumran/Qumran Community • community, Damascus • community, Enochic • community, Qumran • community, boundaries • community, faithful

Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 175, 410; Hayes (2022), The Literature of the Sages: A Re-Visioning, 77; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 54, 56, 91, 106, 138, 139, 163, 175, 221; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 133; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 82; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 73, 95, 98; Stuckenbruck (2007), 1 Enoch 91-108, 11, 68, 71, 75, 125, 161, 192, 213, 230, 231, 252, 411, 568, 570, 640, 693, 696, 732; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 45, 46, 49, 53, 69; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 112

108 Another book which Enoch wrote for his son Methuselah and for those who will come after him,,and keep the law in the last days. Ye who have done good shall wait for those days till an end is made of those who work evil; and an end of the might of the transgressors. And wait ye indeed till sin has passed away, for their names shall be blotted out of the book of life and out of the holy books, and their seed shall be destroyed for ever, and their spirits shall be slain, and they shall cry and make lamentation in a place that is a chaotic wilderness, and in the fire shall they burn; for there is no earth there. And I saw there something like an invisible cloud; for by reason of its depth I could not look over, and I saw a flame of fire blazing brightly, and things like shining,mountains circling and sweeping to and fro. And I asked one of the holy angels who was with me and said unto him: \' What is this shining thing for it is not a heaven but only the flame of a blazing",fire, and the voice of weeping and crying and lamentation and strong pain.\' And he said unto me: \' This place which thou seest-here are cast the spirits of sinners and blasphemers, and of those who work wickedness, and of those who pervert everything that the Lord hath spoken through the mouth,of the prophets-(even) the things that shall be. For some of them are written and inscribed above in the heaven, in order that the angels may read them and know that which shall befall the sinners, and the spirits of the humble, and of those who have afflicted their bodies, and been recompensed,by God; and of those who have been put to shame by wicked men: Who love God and loved neither gold nor silver nor any of the good things which are in the world, but gave over their bodies to torture. Who, since they came into being, longed not after earthly food, but regarded everything as a passing breath, and lived accordingly, and the Lord tried them much, and their spirits were,found pure so that they should bless His name. And all the blessings destined for them I have recounted in the books. And he hath assigned them their recompense, because they have been found to be such as loved heaven more than their life in the world, and though they were trodden under foot of wicked men, and experienced abuse and reviling from them and were put to shame,,yet they blessed Me. And now I will summon the spirits of the good who belong to the generation of light, and I will transform those who were born in darkness, who in the flesh were not recompensed,with such honour as their faithfulness deserved. And I will bring forth in shining light those who",have loved My holy name, and I will seat each on the throne of his honour. And they shall be resplendent for times without number; for righteousness is the judgement of God; for to the faithful,He will give faithfulness in the habitation of upright paths. And they shall see those who were,,born in darkness led into darkness, while the righteous shall be resplendent. And the sinners shall cry aloud and see them resplendent, and they indeed will go where days and seasons are prescribed for them.\''¹ The words of the blessing of Enoch, wherewith he blessed the elect and righteous, who will be,living in the day of tribulation, when all the wicked and godless are to be removed. And he took up his parable and said -Enoch a righteous man, whose eyes were opened by God, saw the vision of the Holy One in the heavens, which the angels showed me, and from them I heard everything, and from them I understood as I saw, but not for this generation, but for a remote one which is,for to come. Concerning the elect I said, and took up my parable concerning them:The Holy Great One will come forth from His dwelling,,And the eternal God will tread upon the earth, (even) on Mount Sinai, And appear from His camp And appear in the strength of His might from the heaven of heavens.,And all shall be smitten with fear And the Watchers shall quake, And great fear and trembling shall seize them unto the ends of the earth.,And the high mountains shall be shaken, And the high hills shall be made low, And shall melt like wax before the flame,And the earth shall be wholly rent in sunder, And all that is upon the earth shall perish, And there shall be a judgement upon all (men).,But with the righteous He will make peace.And will protect the elect, And mercy shall be upon them.And they shall all belong to God, And they shall be prospered, And they shall all be blessed.And He will help them all, And light shall appear unto them, And He will make peace with them'.,And behold! He cometh with ten thousands of His holy ones To execute judgement upon all, And to destroy all the ungodly:And to convict all flesh of all the works of their ungodliness which they have ungodly committed, And of all the hard things which ungodly sinners have spoken against Him." '⁸ And Azazel taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all,colouring tinctures. And there arose much godlessness, and they committed fornication, and they,were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, 'Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon. And as men perished, they cried, and their cry went up to heaven . . ." "¹⁰ Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech,,and said to him: \'Go to Noah and tell him in my name \'Hide thyself!\' and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come,upon the whole earth, and will destroy all that is on it. And now instruct him that he may escape,and his seed may be preserved for all the generations of the world.\' And again the Lord said to Raphael: \'Bind Azazel hand and foot, and cast him into the darkness: and make an opening,in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may,not see light. And on the day of the great judgement he shall be cast into the fire. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the,Watchers have disclosed and have taught their sons. And the whole earth has been corrupted",through the works that were taught by Azazel: to him ascribe all sin.\' And to Gabriel said the Lord: \'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy the children of fornication and the children of the Watchers from amongst men and cause them to go forth: send them one against the other that they may destroy each other in,battle: for length of days shall they not have. And no request that they (i.e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and,that each one of them will live five hundred years.\' And the Lord said unto Michael: \'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselves,with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is,for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and",to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all",generations. And destroy all the spirits of the reprobate and the children of the Watchers, because,they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth\' shall be planted in truth and joy for evermore.",And then shall all the righteous escape, And shall live till they beget thousands of children, And all the days of their youth and their old age Shall they complete in peace.,And then shall the whole earth be tilled in righteousness, and shall all be planted with trees and,be full of blessing. And all desirable trees shall be planted on it, and they shall plant vines on it: and the vine which they plant thereon shall yield wine in abundance, and as for all the seed which is sown thereon each measure (of it) shall bear a thousand, and each measure of olives shall yield,ten presses of oil. And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness: and all the uncleanness that is wrought upon the earth,destroy from off the earth. And all the children of men shall become righteous, and all nations,shall offer adoration and shall praise Me, and all shall worship Me. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from generation to generation and for ever.' "¹⁵ And He answered and said to me, and I heard His voice: 'Fear not, Enoch, thou righteous,man and scribe of righteousness: approach hither and hear my voice. And go, say to the Watchers of heaven, who have sent thee to intercede for them: 'You should intercede' for men, and not men,for you: Wherefore have ye left the high, holy, and eternal heaven, and lain with women, and defiled yourselves with the daughters of men and taken to yourselves wives, and done like the children,of earth, and begotten giants (as your) sons And though ye were holy, spiritual, living the eternal life, you have defiled yourselves with the blood of women, and have begotten (children) with the blood of flesh, and, as the children of men, have lusted after flesh and blood as those also do who die,and perish. Therefore have I given them wives also that they might impregnate them, and beget,children by them, that thus nothing might be wanting to them on earth. But you were formerly,spiritual, living the eternal life, and immortal for all generations of the world. And therefore I have not appointed wives for you; for as for the spiritual ones of the heaven, in heaven is their dwelling.,And now, the giants, who are produced from the spirits and flesh, shall be called evil spirits upon,the earth, and on the earth shall be their dwelling. Evil spirits have proceeded from their bodies; because they are born from men and from the holy Watchers is their beginning and primal origin;,they shall be evil spirits on earth, and evil spirits shall they be called. As for the spirits of heaven, in heaven shall be their dwelling, but as for the spirits of the earth which were born upon the earth, on the earth shall be their dwelling. And the spirits of the giants afflict, oppress, destroy, attack, do battle, and work destruction on the earth, and cause trouble: they take no food, but nevertheless,hunger and thirst, and cause offences. And these spirits shall rise up against the children of men and against the women, because they have proceeded from them." '³⁷ The second vision which he saw, the vision of wisdom -which Enoch the son of Jared, the son,of Mahalalel, the son of Cai, the son of Enos, the son of Seth, the son of Adam, saw. And this is the beginning of the words of wisdom which I lifted up my voice to speak and say to those which dwell on earth: Hear, ye men of old time, and see, ye that come after, the words of the Holy,One which I will speak before the Lord of Spirits. It were better to declare (them only) to the men of old time, but even from those that come after we will not withhold the beginning of wisdom.,Till the present day such wisdom has never been given by the Lord of Spirits as I have received according to my insight, according to the good pleasure of the Lord of Spirits by whom the lot of,eternal life has been given to me. Now three Parables were imparted to me, and I lifted up my voice and recounted them to those that dwell on the earth. ³⁸ The first Parable.When the congregation of the righteous shall appear, And sinners shall be judged for their sins, And shall be driven from the face of the earth:,And when the Righteous One shall appear before the eyes of the righteous, Whose elect works hang upon the Lord of Spirits, And light shall appear to the righteous and the elect who dwell on the earth,Where then will be the dwelling of the sinners,And where the resting-place of those who have denied the Lord of Spirits It had been good for them if they had not been born.,When the secrets of the righteous shall be revealed and the sinners judged, And the godless driven from the presence of the righteous and elect,,From that time those that possess the earth shall no longer be powerful and exalted: And they shall not be able to behold the face of the holy, For the Lord of Spirits has caused His light to appear On the face of the holy, righteous, and elect.,Then shall the kings and the mighty perish And be given into the hands of the righteous and holy.",And thenceforward none shall seek for themselves mercy from the Lord of Spirits For their life is at an end." ³⁹ And it shall come to pass in those days that elect and holy children will descend from the",high heaven, and their seed will become one with the children of men. And in those days Enoch received books of zeal and wrath, and books of disquiet and expulsion.And mercy shall not be accorded to them, saith the Lord of Spirits.,And in those days a whirlwind carried me off from the earth, And set me down at the end of the heavens.,And there I saw another vision, the dwelling-places of the holy, And the resting-places of the righteous.,Here mine eyes saw their dwellings with His righteous angels, And their resting-places with the holy.And they petitioned and interceded and prayed for the children of men, And righteousness flowed before them as water,And mercy like dew upon the earth: Thus it is amongst them for ever and ever.,And in that place mine eyes saw the Elect One of righteousness and of faith,,And I saw his dwelling-place under the wings of the Lord of Spirits.,And righteousness shall prevail in his days, And the righteous and elect shall be without number before Him for ever and ever.,And all the righteous and elect before Him shall be strong as fiery lights, And their mouth shall be full of blessing,And their lips extol the name of the Lord of Spirits, And righteousness before Him shall never fail, And uprightness shall never fail before Him.,There I wished to dwell, And my spirit longed for that dwelling-place. And there heretofore hath been my portion, For so has it been established concerning me before the Lord of Spirits.,In those days I praised and extolled the name of the Lord of Spirits with blessings and praises, because He hath destined me for blessing and glory according to the good pleasure of the Lord of \',Spirits. For a long time my eyes regarded that place, and I blessed Him and praised Him, saying: \'Blessed is He, and may He be blessed from the beginning and for evermore. And before Him there is no ceasing. He knows before the world was created what is for ever and what will be from,generation unto generation. Those who sleep not bless Thee: they stand before Thy glory and bless, praise, and extol, saying: \'Holy, holy, holy, is the Lord of Spirits: He filleth the earth with spirits.\' And here my eyes saw all those who sleep not: they stand before Him and bless and say: \'Blessed be Thou, and blessed be the name of the Lord for ever and ever.\' And my face was changed; for I could no longer behold. ⁴⁰ And after that I saw thousands of thousands and ten thousand times ten thousand, I saw a multitude,beyond number and reckoning, who stood before the Lord of Spirits. And on the four sides of the Lord of Spirits I saw four presences, different from those that sleep not, and I learnt their names: for the angel that went with me made known to me their names, and showed me all the hidden things.,And I heard the voices of those four presences as they uttered praises before the Lord of glory.",The first voice blesses the Lord of Spirits for ever and ever. And the second voice I heard blessing",the Elect One and the elect ones who hang upon the Lord of Spirits. And the third voice I heard pray and intercede for those who dwell on the earth and supplicate in the name of the Lord of Spirits.",And I heard the fourth voice fending off the Satans and forbidding them to come before the Lord",of Spirits to accuse them who dwell on the earth. After that I asked the angel of peace who went with me, who showed me everything that is hidden: \'Who are these four presences which I have,seen and whose words I have heard and written down\' And he said to me: \'This first is Michael, the merciful and long-suffering: and the second, who is set over all the diseases and all the wounds of the children of men, is Raphael: and the third, who is set over all the powers, is Gabriel: and the fourth, who is set over the repentance unto hope of those who inherit eternal life, is named Phanuel.\',And these are the four angels of the Lord of Spirits and the four voices I heard in those days." ⁴¹ And after that I saw all the secrets of the heavens, and how the kingdom is divided, and how the,actions of men are weighed in the balance. And there I saw the mansions of the elect and the mansions of the holy, and mine eyes saw there all the sinners being driven from thence which deny the name of the Lord of Spirits, and being dragged off: and they could not abide because of the punishment which proceeds from the Lord of Spirits.,And there mine eyes saw the secrets of the lightning and of the thunder, and the secrets of the winds, how they are divided to blow over the earth, and the secrets of the clouds and dew, and there,I saw from whence they proceed in that place and from whence they saturate the dusty earth. And there I saw closed chambers out of which the winds are divided, the chamber of the hail and winds, the chamber of the mist, and of the clouds, and the cloud thereof hovers over the earth from the,beginning of the world. And I saw the chambers of the sun and moon, whence they proceed and whither they come again, and their glorious return, and how one is superior to the other, and their stately orbit, and how they do not leave their orbit, and they add nothing to their orbit and they take nothing from it, and they keep faith with each other, in accordance with the oath by which they,are bound together. And first the sun goes forth and traverses his path according to the commandment",of the Lord of Spirits, and mighty is His name for ever and ever. And after that I saw the hidden and the visible path of the moon, and she accomplishes the course of her path in that place by day and by night-the one holding a position opposite to the other before the Lord of Spirits.And they give thanks and praise and rest not; For unto them is their thanksgiving rest.,For the sun changes oft for a blessing or a curse, And the course of the path of the moon is light to the righteous And darkness to the sinners in the name of the Lord, Who made a separation between the light and the darkness, And divided the spirits of men, And strengthened the spirits of the righteous, In the name of His righteousness.,For no angel hinders and no power is able to hinder; for He appoints a judge for them all and He judges them all before Him." ⁴² Wisdom found no place where she might dwell; Then a dwelling-place was assigned her in the heavens.",Wisdom went forth to make her dwelling among the children of men, And found no dwelling-place:Wisdom returned to her place, And took her seat among the angels.,And unrighteousness went forth from her chambers: Whom she sought not she found, And dwelt with them,As rain in a desert And dew on a thirsty land. ⁴³ And I saw other lightnings and the stars of heaven, and I saw how He called them all by their,names and they hearkened unto Him. And I saw how they are weighed in a righteous balance according to their proportions of light: (I saw) the width of their spaces and the day of their appearing, and how their revolution produces lightning: and (I saw) their revolution according to the,number of the angels, and (how) they keep faith with each other. And I asked the angel who went,with me who showed me what was hidden: \'What are these\' And he said to me: \'The Lord of Spirits hath showed thee their parabolic meaning (lit. \'their parable\'): these are the names of the holy who dwell on the earth and believe in the name of the Lord of Spirits for ever and ever.\'" ⁴⁴ Also another phenomenon I saw in regard to the lightnings: how some of the stars arise and become lightnings and cannot part with their new form." ⁴⁵ And this is the second Parable concerning those who deny the name of the dwelling of the holy ones and the Lord of Spirits.",And into the heaven they shall not ascend, And on the earth they shall not come: Such shall be the lot of the sinners Who have denied the name of the Lord of Spirits, Who are thus preserved for the day of suffering and tribulation.,On that day Mine Elect One shall sit on the throne of glory And shall try their works, And their places of rest shall be innumerable.And their souls shall grow strong within them when they see Mine Elect Ones, And those who have called upon My glorious name:,Then will I cause Mine Elect One to dwell among them.And I will transform the heaven and make it an eternal blessing and light",And I will transform the earth and make it a blessing:And I will cause Mine elect ones to dwell upon it: But the sinners and evil-doers shall not set foot thereon.",For I have provided and satisfied with peace My righteous ones And have caused them to dwell before Me:But for the sinners there is judgement impending with Me, So that I shall destroy them from the face of the earth. ⁴⁶ And there I saw One who had a head of days, And His head was white like wool, And with Him was another being whose countece had the appearance of a man, And his face was full of graciousness, like one of the holy angels.,And I asked the angel who went with me and showed me all the hidden things, concerning that,Son of Man, who he was, and whence he was, (and) why he went with the Head of Days And he answered and said unto me: This is the son of Man who hath righteousness, With whom dwelleth righteousness, And who revealeth all the treasures of that which is hidden,Because the Lord of Spirits hath chosen him, And whose lot hath the pre-eminence before the Lord of Spirits in uprightness for ever.,And this Son of Man whom thou hast seen Shall raise up the kings and the mighty from their seats, And the strong from their thrones And shall loosen the reins of the strong, And break the teeth of the sinners.,And he shall put down the kings from their thrones and kingdoms Because they do not extol and praise Him, Nor humbly acknowledge whence the kingdom was bestowed upon them.,And he shall put down the countece of the strong, And shall fill them with shame.And darkness shall be their dwelling, And worms shall be their bed, And they shall have no hope of rising from their beds, Because they do not extol the name of the Lord of Spirits.,And these are they who judge the stars of heaven, And raise their hands against the Most High, And tread upon the earth and dwell upon it. And all their deeds manifest unrighteousness, And their power rests upon their riches, And their faith is in the gods which they have made with their hands, And they deny the name of the Lord of Spirits,,And they persecute the houses of His congregations, And the faithful who hang upon the name of the Lord of Spirits. ⁴⁷ And in those days shall have ascended the prayer of the righteous, And the blood of the righteous from the earth before the Lord of Spirits.,In those days the holy ones who dwell above in the heavens Shall unite with one voice And supplicate and pray and praise, And give thanks and bless the name of the Lord of Spirits On behalf of the blood of the righteous which has been shed, And that the prayer of the righteous may not be in vain before the Lord of Spirits, That judgement may be done unto them, And that they may not have to suffer for ever.,In those days I saw the Head of Days when He seated himself upon the throne of His glory, And the books of the living were opened before Him: And all His host which is in heaven above and His counselors stood before Him,,And the hearts of the holy were filled with joy; Because the number of the righteous had been offered, And the prayer of the righteous had been heard, And the blood of the righteous been required before the Lord of Spirits. ⁴⁸ And in that place I saw the fountain of righteousness Which was inexhaustible: And around it were many fountains of wisdom: And all the thirsty drank of them, And were filled with wisdom, And their dwellings were with the righteous and holy and elect.,And at that hour that Son of Man was named In the presence of the Lord of Spirits, And his name before the Head of Days.,Yea, before the sun and the signs were created, Before the stars of the heaven were made, His name was named before the Lord of Spirits.,He shall be a staff to the righteous whereon to stay themselves and not fall, And he shall be the light of the Gentiles, And the hope of those who are troubled of heart.,All who dwell on earth shall fall down and worship before him, And will praise and bless and celebrate with song the Lord of Spirits.,And for this reason hath he been chosen and hidden before Him, Before the creation of the world and for evermore.,And the wisdom of the Lord of Spirits hath revealed him to the holy and righteous; For he hath preserved the lot of the righteous, Because they have hated and despised this world of unrighteousness, And have hated all its works and ways in the name of the Lord of Spirits: For in his name they are saved, And according to his good pleasure hath it been in regard to their life.,In these days downcast in countece shall the kings of the earth have become, And the strong who possess the land because of the works of their hands, For on the day of their anguish and affliction they shall not (be able to) save themselves. And I will give them over into the hands of Mine elect: As straw in the fire so shall they burn before the face of the holy: As lead in the water shall they sink before the face of the righteous, And no trace of them shall any more be found.,And on the day of their affliction there shall be rest on the earth, And before them they shall fall and not rise again: And there shall be no one to take them with his hands and raise them: For they have denied the Lord of Spirits and His Anointed. The name of the Lord of Spirits be blessed. ⁴⁹ For wisdom is poured out like water, And glory faileth not before him for evermore.,For he is mighty in all the secrets of righteousness, And unrighteousness shall disappear as a shadow, And have no continuance; Because the Elect One standeth before the Lord of Spirits, And his glory is for ever and ever, And his might unto all generations.,And in him dwells the spirit of wisdom, And the spirit which gives insight, And the spirit of understanding and of might, And the spirit of those who have fallen asleep in righteousness.,And he shall judge the secret things, And none shall be able to utter a lying word before him; For he is the Elect One before the Lord of Spirits according to His good pleasure. ⁵⁰ And in those days a change shall take place for the holy and elect, And the light of days shall abide upon them, And glory and honour shall turn to the holy,,On the day of affliction on which evil shall have been treasured up against the sinners.And the righteous shall be victorious in the name of the Lord of Spirits: And He will cause the others to witness (this) That they may repent And forgo the works of their hands.",They shall have no honour through the name of the Lord of Spirits, Yet through His name shall they be saved, And the Lord of Spirits will have compassion on them, For His compassion is great.,And He is righteous also in His judgement, And in the presence of His glory unrighteousness also shall not maintain itself: At His judgement the unrepentant shall perish before Him.,And from henceforth I will have no mercy on them, saith the Lord of Spirits. ⁵¹ And in those days shall the earth also give back that which has been entrusted to it, And Sheol also shall give back that which it has received, And hell shall give back that which it owes.,For in those days the Elect One shall arise,,And he shall choose the righteous and holy from among them: For the day has drawn nigh that they should be saved.",And the Elect One shall in those days sit on My throne, And his mouth shall pour forth all the secrets of wisdom and counsel: For the Lord of Spirits hath given (them) to him and hath glorified him.,And in those days shall the mountains leap like rams, And the hills also shall skip like lambs satisfied with milk, And the faces of all the angels in heaven shall be lighted up with joy.,And the earth shall rejoice, c And the righteous shall dwell upon it, d And the elect shall walk thereon. ⁵² And after those days in that place where I had seen all the visions of that which is hidden -for",I had been carried off in a whirlwind and they had borne me towards the west-There mine eyes saw all the secret things of heaven that shall be, a mountain of iron, and a mountain of copper, and a mountain of silver, and a mountain of gold, and a mountain of soft metal, and a mountain of lead.,And I asked the angel who went with me, saying, \'What things are these which I have seen in,secret\' And he said unto me: \'All these things which thou hast seen shall serve the dominion of His Anointed that he may be potent and mighty on the earth.\'",And that angel of peace answered, saying unto me: \'Wait a little, and there shall be revealed unto thee all the secret things which surround the Lord of Spirits.,And these mountains which thine eyes have seen, The mountain of iron, and the mountain of copper, and the mountain of silver, And the mountain of gold, and the mountain of soft metal, and the mountain of lead, All these shall be in the presence of the Elect One As wax: before the fire, And like the water which streams down from above upon those mountains, And they shall become powerless before his feet.,And it shall come to pass in those days that none shall be saved, Either by gold or by silver, And none be able to escape.,And there shall be no iron for war, Nor shall one clothe oneself with a breastplate. Bronze shall be of no service, And tin shall be of no service and shall not be esteemed, And lead shall not be desired.,And all these things shall be denied and destroyed from the surface of the earth, When the Elect One shall appear before the face of the Lord of Spirits.\' ⁵³ There mine eyes saw a deep valley with open mouths, and all who dwell on the earth and sea and islands shall bring to him gifts and presents and tokens of homage, but that deep valley shall not become full.,And their hands commit lawless deeds, And the sinners devour all whom they lawlessly oppress: Yet the sinners shall be destroyed before the face of the Lord of Spirits, And they shall be banished from off the face of His earth, And they shall perish for ever and ever.,For I saw all the angels of punishment abiding (there) and preparing all the instruments of Satan.",And I asked the angel of peace who went with me: \' For whom are they preparing these Instruments\'",And he said unto me: \' They prepare these for the kings and the mighty of this earth, that they may thereby be destroyed.,And after this the Righteous and Elect One shall cause the house of his congregation to appear: henceforth they shall be no more hindered in the name of the Lord of Spirits.",And these mountains shall not stand as the earth before his righteousness, But the hills shall be as a fountain of water, And the righteous shall have rest from the oppression of sinners.\' ⁵⁴ And I looked and turned to another part of the earth, and saw there a deep valley with burning,fire. And they brought the kings and the mighty, and began to cast them into this deep valley.,And there mine eyes saw how they made these their instruments, iron chains of immeasurable weight.,And I asked the angel of peace who went with me, saying: \' For whom are these chains being prepared \' And he said unto me: \' These are being prepared for the hosts of Azazel, so that they may take them and cast them into the abyss of complete condemnation, and they shall cover their jaws with rough stones as the Lord of Spirits commanded.,And Michael, and Gabriel, and Raphael, and Phanuel shall take hold of them on that great day, and cast them on that day into the burning furnace, that the Lord of Spirits may take vengeance on them for their unrighteousness in becoming subject to Satan and leading astray those who dwell on the earth.\',And in those days shall punishment come from the Lord of Spirits, and he will open all the chambers of waters which are above the heavens, and of the fountains which are beneath the earth.,And all the waters shall be joined with the waters: that which is above the heavens is the masculine,,and the water which is beneath the earth is the feminine. And they shall destroy all who dwell",on the earth and those who dwell under the ends of the heaven. And when they have recognized their unrighteousness which they have wrought on the earth, then by these shall they perish. ⁵⁵ And after that the Head of Days repented and said: \' In vain have I destroyed all who dwell",on the earth.\' And He sware by His great name: \' Henceforth I will not do so to all who dwell on the earth, and I will set a sign in the heaven: and this shall be a pledge of good faith between Me and them for ever, so long as heaven is above the earth. And this is in accordance with My command.,When I have desired to take hold of them by the hand of the angels on the day of tribulation and pain because of this, I will cause My chastisement and My wrath to abide upon them, saith,God, the Lord of Spirits. Ye mighty kings who dwell on the earth, ye shall have to behold Mine Elect One, how he sits on the throne of glory and judges Azazel, and all his associates, and all his hosts in the name of the Lord of Spirits.\' ⁵⁶ And I saw there the hosts of the angels of punishment going, and they held scourges and chains,of iron and bronze. And I asked the angel of peace who went with me, saying: \' To whom are,these who hold the scourges going \' And he said unto me: \' To their elect and beloved ones, that they may be cast into the chasm of the abyss of the valley.,And then that valley shall be filled with their elect and beloved, And the days of their lives shall be at an end, And the days of their leading astray shall not thenceforward be reckoned.,And in those days the angels shall return And hurl themselves to the east upon the Parthians and Medes:They shall stir up the kings, so that a spirit of unrest shall come upon them, And they shall rouse them from their thrones,That they may break forth as lions from their lairs, And as hungry wolves among their flocks.,And they shall go up and tread under foot the land of His elect ones And the land of His elect ones shall be before them a threshing-floor and a highway :",But the city of my righteous shall be a hindrance to their horses.And they shall begin to fight among themselves, And their right hand shall be strong against themselves,And a man shall not know his brother, Nor a son his father or his mother,Till there be no number of the corpses through their slaughter, And their punishment be not in vain.,In those days Sheol shall open its jaws, And they shall be swallowed up thereinAnd their destruction shall be at an end; Sheol shall devour the sinners in the presence of the elect.\' ⁵⁷ And it came to pass after this that I saw another host of wagons, and men riding thereon, and,coming on the winds from the east, and from the west to the south. And the noise of their wagons was heard, and when this turmoil took place the holy ones from heaven remarked it, and the pillars of the earth were moved from their place, and the sound thereof was heard from the one end of heaven,to the other, in one day. And they shall all fall down and worship the Lord of Spirits. And this is the end of the second Parable. ⁵⁸ And I began to speak the third Parable concerning the righteous and elect.",Blessed are ye, ye righteous and elect, For glorious shall be your lot.,And the righteous shall be in the light of the sun. And the elect in the light of eternal life: The days of their life shall be unending, And the days of the holy without number.,And they shall seek the light and find righteousness with the Lord of Spirits: There shall be peace to the righteous in the name of the Eternal Lord.",And after this it shall be said to the holy in heaven That they should seek out the secrets of righteousness, the heritage of faith: For it has become bright as the sun upon earth, And the darkness is past.,And there shall be a light that never endeth, And to a limit (lit. \' number \') of days they shall not come, For the darkness shall first have been destroyed, And the light established before the Lord of Spirits And the light of uprightness established for ever before the Lord of Spirits.' "⁵⁹ In those days mine eyes saw the secrets of the lightnings, and of the lights, and the judgements they execute (lit. ' their judgement '): and they lighten for a blessing or a curse as the Lord of,Spirits willeth. And there I saw the secrets of the thunder, and how when it resounds above in the heaven, the sound thereof is heard, and he caused me to see the judgements executed on the earth, whether they be for well-being and blessing, or for a curse according to the word of the Lord of Spirits.,And after that all the secrets of the lights and lightnings were shown to me, and they lighten for blessing and for satisfying." '⁶⁰ In the year 500, in the seventh month, on the fourteenth day of the month in the life of Enoch. In that Parable I saw how a mighty quaking made the heaven of heavens to quake, and the host of the Most High, and the angels, a thousand thousands and ten thousand times ten thousand, were,disquieted with a great disquiet. And the Head of Days sat on the throne of His glory, and the angels and the righteous stood around Him.,And a great trembling seized me, And fear took hold of me, And my loins gave way, And dissolved were my reins, And I fell upon my face.,And Michael sent another angel from among the holy ones and he raised me up, and when he had raised me up my spirit returned; for I had not been able to endure the look of this host, and the,commotion and the quaking of the heaven. And Michael said unto me: \' Why art thou disquieted with such a vision Until this day lasted the day of His mercy; and He hath been merciful and",long-suffering towards those who dwell on the earth. And when the day, and the power, and the punishment, and the judgement come, which the Lord of Spirits hath prepared for those who worship not the righteous law, and for those who deny the righteous judgement, and for those who take His name in vain-that day is prepared, for the elect a covet, but for sinners an inquisition.,When the punishment of the Lord of Spirits shall rest upon them, it shall rest in order that the punishment of the Lord of Spirits may not come, in vain, and it shall slay the children with their mothers and the children with their fathers. Afterwards the judgement shall take place according to His mercy and His patience.\',And on that day were two monsters parted, a female monster named Leviathan, to dwell in the,abysses of the ocean over the fountains of the waters. But the male is named Behemoth, who occupied with his breast a waste wilderness named Duidain, on the east of the garden where the elect and righteous dwell, where my grandfather was taken up, the seventh from Adam, the first,man whom the Lord of Spirits created. And I besought the other angel that he should show me the might of those monsters, how they were parted on one day and cast, the one into the abysses,of the sea, and the other unto the dry land of the wilderness. And he said to me: \' Thou son of man, herein thou dost seek to know what is hidden.\',And the other angel who went with me and showed me what was hidden told me what is first and last in the heaven in the height, and beneath the earth in the depth, and at the ends of the,heaven, and on the foundation of the heaven. And the chambers of the winds, and how the winds are divided, and how they are weighed, and (how) the portals of the winds are reckoned, each according to the power of the wind, and the power of the lights of the moon, and according to the power that is fitting: and the divisions of the stars according to their names, and how all the divisions,are divided. And the thunders according to the places where they fall, and all the divisions that are made among the lightnings that it may lighten, and their host that they may at once obey.,For the thunder has places of rest (which) are assigned (to it) while it is waiting for its peal; and the thunder and lightning are inseparable, and although not one and undivided, they both go together,through the spirit and separate not. For when the lightning lightens, the thunder utters its voice, and the spirit enforces a pause during the peal, and divides equally between them; for the treasury of their peals is like the sand, and each one of them as it peals is held in with a bridle, and turned back by the power of the spirit, and pushed forward according to the many quarters of the earth.,And the spirit of the sea is masculine and strong, and according to the might of his strength he draws it back with a rein, and in like manner it is driven forward and disperses amid all the mountains,of the earth. And the spirit of the hoar-frost is his own angel, and the spirit of the hail is a good,angel. And the spirit of the snow has forsaken his chambers on account of his strength -There is a special spirit therein, and that which ascends from it is like smoke, and its name is frost. And the spirit of the mist is not united with them in their chambers, but it has a special chamber; for its course is glorious both in light and in darkness, and in winter and in summer, and in its chamber is an angel.,And the spirit of the dew has its dwelling at the ends of the heaven, and is connected with the chambers of the rain, and its course is in winter and summer: and its clouds and the clouds of the,mist are connected, and the one gives to the other. And when the spirit of the rain goes forth from its chamber, the angels come and open the chamber and lead it out, and when it is diffused over the whole earth it unites with the water on the earth. And whensoever it unites with the water on,the earth . . . For the waters are for those who dwell on the earth; for they are nourishment for the earth from the Most High who is in heaven: therefore there is a measure for the rain,,and the angels take it in charge. And these things I saw towards the Garden of the Righteous.",And the angel of peace who was with me said to me: \' These two monsters, prepared conformably to the greatness of God, shall feed . . . ⁶¹ And I saw in those days how long cords were given to those angels, and they took to themselves wings and flew, and they went towards the north.,And I asked the angel, saying unto him: \' Why have those (angels) taken these cords and gone off \' And he said unto me: \' They have gone to measure.\',And the angel who went with me said unto me: \' These shall bring the measures of the righteous, And the ropes of the righteous to the righteous, That they may stay themselves on the name of the Lord of Spirits for ever and ever.,The elect shall begin to dwell with the elect, And those are the measures which shall be given to faith And which shall strengthen righteousness.,And these measures shall reveal all the secrets of the depths of the earth, And those who have been destroyed by the desert, And those who have been devoured by the beasts, And those who have been devoured by the fish of the sea, That they may return and stay themselves On the day of the Elect One; For none shall be destroyed before the Lord of Spirits, And none can be destroyed.,And all who dwell above in the heaven received a command and power and one voice and one light like unto fire.",And that One (with) their first words they blessed, And extolled and lauded with wisdom, And they were wise in utterance and in the spirit of life.,And the Lord of Spirits placed the Elect one on the throne of glory. And he shall judge all the works of the holy above in the heaven, And in the balance shall their deeds be weighed,And when he shall lift up his countece To judge their secret ways according to the word of the name of the Lord of Spirits, And their path according to the way of the righteous judgement of the Lord of Spirits, Then shall they all with one voice speak and bless, And glorify and extol and sanctify the name of the Lord of Spirits.,And He will summon all the host of the heavens, and all the holy ones above, and the host of God, the Cherubic, Seraphin and Ophannin, and all the angels of power, and all the angels of principalities, and the Elect One, and the other powers on the earth (and) over the water On that day shall raise one voice, and bless and glorify and exalt in the spirit of faith, and in the spirit of wisdom, and in the spirit of patience, and in the spirit of mercy, and in the spirit of judgement and of peace, and in the spirit of goodness, and shall all say with one voice: \' Blessed is He, and may the name of the Lord of Spirits be blessed for ever and ever.,All who sleep not above in heaven shall bless Him: All the holy ones who are in heaven shall bless Him, And all the elect who dwell in the garden of life:And every spirit of light who is able to bless, and glorify, and extol, and hallow Thy blessed name, And all flesh shall beyond measure glorify and bless Thy name for ever and ever.,For great is the mercy of the Lord of Spirits, and He is long-suffering, And all His works and all that He has created He has revealed to the righteous and elect In the name of the Lord of Spirits. ⁶² And thus the Lord commanded the kings and the mighty and the exalted, and those who dwell on the earth, and said:,Open your eyes and lift up your horns if ye are able to recognize the Elect One.\'",And the Lord of Spirits seated him on the throne of His glory, And the spirit of righteousness was poured out upon him, And the word of his mouth slays all the sinners, And all the unrighteous are destroyed from before his face.,And there shall stand up in that day all the kings and the mighty, And the exalted and those who hold the earth, And they shall see and recognize How he sits on the throne of his glory, And righteousness is judged before him, And no lying word is spoken before him.,Then shall pain come upon them as on a woman in travail, And she has pain in bringing forth When her child enters the mouth of the womb, And she has pain in bringing forth.And one portion of them shall look on the other, And they shall be terrified, And they shall be downcast of countece, And pain shall seize them, When they see that Son of Man Sitting on the throne of his glory.,And the kings and the mighty and all who possess the earth shall bless and glorify and extol him who rules over all, who was hidden.,For from the beginning the Son of Man was hidden, And the Most High preserved him in the presence of His might, And revealed him to the elect.,And the congregation of the elect and holy shall be sown, And all the elect shall stand before him on that day.,And all the kings and the mighty and the exalted and those who rule the earth Shall fall down before him on their faces, And worship and set their hope upon that Son of Man, And petition him and supplicate for mercy at his hands.,Nevertheless that Lord of Spirits will so press them That they shall hastily go forth from His presence, And their faces shall be filled with shame, And the darkness grow deeper on their faces.,And He will deliver them to the angels for punishment, To execute vengeance on them because they have oppressed His children and His elect,And they shall be a spectacle for the righteous and for His elect: They shall rejoice over them, Because the wrath of the Lord of Spirits resteth upon them, And His sword is drunk with their blood.,And the righteous and elect shall be saved on that day, And they shall never thenceforward see the face of the sinners and unrighteous.,And the Lord of Spirits will abide over them, And with that Son of Man shall they eat And lie down and rise up for ever and ever.,And the righteous and elect shall have risen from the earth, And ceased to be of downcast countece. And they shall have been clothed with garments of glory,,And these shall be the garments of life from the Lord of Spirits:And your garments shall not grow old, Nor your glory pass away before the Lord of Spirits. ⁶³ In those days shall the mighty and the kings who possess the earth implore (Him) to grant them a little respite from His angels of punishment to whom they were delivered, that they might fall,down and worship before the Lord of Spirits, and confess their sins before Him. And they shall bless and glorify the Lord of Spirits, and say:,Blessed is the Lord of Spirits and the Lord of kings, And the Lord of the mighty and the Lord of the rich, And the Lord of glory and the Lord of wisdom,,And splendid in every secret thing is Thy power from generation to generation, And Thy glory for ever and ever:Deep are all Thy secrets and innumerable, And Thy righteousness is beyond reckoning.,We have now learnt that we should glorify And bless the Lord of kings and Him who is king over all kings.\'",And they shall say: \' Would that we had rest to glorify and give thanks And confess our faith before His glory !",And now we long for a little rest but find it not: We follow hard upon and obtain (it) not:And light has vanished from before us, And darkness is our dwelling-place for ever and ever:,For we have not believed before Him Nor glorified the name of the Lord of Spirits, nor glorified our LordBut our hope was in the sceptre of our kingdom, And in our glory.,And in the day of our suffering and tribulation He saves us not, And we find no respite for confessionThat our Lord is true in all His works, and in His judgements and His justice, And His judgements have no respect of persons.And we pass away from before His face on account of our works, And all our sins are reckoned up in righteousness.\',Now they shall say unto themselves: \' Our souls are full of unrighteous gain, but it does not prevent us from descending from the midst thereof into the burden of Sheol.\',And after that their faces shall be filled with darkness And shame before that Son of Man, And they shall be driven from his presence, And the sword shall abide before his face in their midst.,Thus spake the Lord of Spirits: \' This is the ordice and judgement with respect to the mighty and the kings and the exalted and those who possess the earth before the Lord of Spirits.\'"' "⁶⁴ And other forms I saw hidden in that place. I heard the voice of the angel saying: ' These are the angels who descended to the earth, and revealed what was hidden to the children of men and seduced the children of men into committing sin.'" '⁶⁵ And in those days Noah saw the earth that it had sunk down and its destruction was nigh. And he arose from thence and went to the ends of the earth, and cried aloud to his grandfather Enoch:,and Noah said three times with an embittered voice: Hear me, hear me, hear me.\' And I said unto him: \' Tell me what it is that is falling out on the earth that the earth is in such evil plight,and shaken, lest perchance I shall perish with it \' And thereupon there was a great commotion, on the earth, and a voice was heard from heaven, and I fell on my face. And Enoch my grandfather came and stood by me, and said unto me: \' Why hast thou cried unto me with a bitter cry and weeping,And a command has gone forth from the presence of the Lord concerning those who dwell on the earth that their ruin is accomplished because they have learnt all the secrets of the angels, and all the violence of the Satans, and all their powers -the most secret ones- and all the power of those who practice sorcery, and the power of witchcraft, and the power of those who make molten images,for the whole earth: And how silver is produced from the dust of the earth, and how soft metal,originates in the earth. For lead and tin are not produced from the earth like the first: it is a fountain",that produces them, and an angel stands therein, and that angel is pre-eminent.\' And after that my grandfather Enoch took hold of me by my hand and raised me up, and said unto me: \' Go, for I have,asked the Lord of Spirits as touching this commotion on the earth. And He said unto me: \' Because of their unrighteousness their judgement has been determined upon and shall not be withheld by Me for ever. Because of the sorceries which they have searched out and learnt, the earth and those,who dwell upon it shall be destroyed.\' And these-they have no place of repentance for ever, because they have shown them what was hidden, and they are the damned: but as for thee, my son, the Lord of Spirits knows that thou art pure, and guiltless of this reproach concerning the secrets.,And He has destined thy name to be among the holy, And will preserve thee amongst those who dwell on the earth, And has destined thy righteous seed both for kingship and for great honours, And from thy seed shall proceed a fountain of the righteous and holy without number for ever. ⁶⁶ And after that he showed me the angels of punishment who are prepared to come and let loose all the powers of the waters which are beneath in the earth in order to bring judgement and destruction",on all who abide and dwell on the earth. And the Lord of Spirits gave commandment to the angels who were going forth, that they should not cause the waters to rise but should hold them,in check; for those angels were over the powers of the waters. And I went away from the presence of Enoch." ⁶⁷ And in those days the word of God came unto me, and He said unto me: \' Noah, thy lot has come,Up before Me, a lot without blame, a lot of love and uprightness. And now the angels are making a wooden (building), and when they have completed that task I will place My hand upon it and preserve it, and there shall come forth from it the seed of life, and a change shall set in so that the,earth will not remain without inhabitant. And I will make fast thy sed before me for ever and ever, and I will spread abroad those who dwell with thee: it shall not be unfruitful on the face of the earth, but it shall be blessed and multiply on the earth in the name of the Lord.\',And He will imprison those angels, who have shown unrighteousness, in that burning valley which my grandfather Enoch had formerly shown to me in the west among the mountains of gold,and silver and iron and soft metal and tin. And I saw that valley in which there was a great",convulsion and a convulsion of the waters. And when all this took place, from that fiery molten metal and from the convulsion thereof in that place, there was produced a smell of sulphur, and it was connected with those waters, and that valley of the angels who had led astray (mankind) burned,beneath that land. And through its valleys proceed streams of fire, where these angels are punished who had led astray those who dwell upon the earth.,But those waters shall in those days serve for the kings and the mighty and the exalted, and those who dwell on the earth, for the healing of the body, but for the punishment of the spirit; now their spirit is full of lust, that they may be punished in their body, for they have denied the Lord of Spirits,and see their punishment daily, and yet believe not in His name. And in proportion as the burning of their bodies becomes severe, a corresponding change shall take place in their spirit for ever and ever;,for before the Lord of Spirits none shall utter an idle word. For the judgement shall come upon them,,because they believe in the lust of their body and deny the Spirit of the Lord. And those same waters will undergo a change in those days; for when those angels are punished in these waters, these water-springs shall change their temperature, and when the angels ascend, this water of the,springs shall change and become cold. And I heard Michael answering and saying: \' This judgement wherewith the angels are judged is a testimony for the kings and the mighty who possess the",earth.\' Because these waters of judgement minister to the healing of the body of the kings and the lust of their body; therefore they will not see and will not believe that those waters will change and become a fire which burns for ever."' "⁶⁸ And after that my grandfather Enoch gave me the teaching of all the secrets in the book in the Parables which had been given to him, and he put them together for me in the words of the book,of the Parables. And on that day Michael answered Raphael and said: ' The power of the spirit transports and makes me to tremble because of the severity of the judgement of the secrets, the judgement of the angels: who can endure the severe judgement which has been executed, and before,which they melt away ' And Michael answered again, and said to Raphael: ' Who is he whose heart is not softened concerning it, and whose reins are not troubled by this word of judgement,(that) has gone forth upon them because of those who have thus led them out ' And it came to pass when he stood before the Lord of Spirits, Michael said thus to Raphael: ' I will not take their part under the eye of the Lord; for the Lord of Spirits has been angry with them because they do,as if they were the Lord. Therefore all that is hidden shall come upon them for ever and ever; for neither angel nor man shall have his portion (in it), but alone they have received their judgement for ever and ever." '⁶⁹ And after this judgement they shall terrify and make them to tremble because they have shown this to those who dwell on the earth.",And behold the names of those angels and these are their names: the first of them is Samjaza, the second Artaqifa, and the third Armen, the fourth Kokabel, the fifth Turael, the sixth Rumjal, the seventh Danjal, the eighth Neqael, the ninth Baraqel, the tenth Azazel, the eleventh Armaros, the twelfth Batarjal, the thirteenth Busasejal, the fourteenth Hael, the fifteenth Turel, and the sixteenth Simapesiel, the seventeenth Jetrel, the eighteenth Tumael, the nineteenth Turel,,the twentieth Rumael, the twenty-first Azazel. And these are the chiefs of their angels and their names, and their chief ones over hundreds and over fifties and over tens.,The name of the first Jeqon: that is, the one who led astray all the sons of God, and brought them,down to the earth, and led them astray through the daughters of men. And the second was named Asbeel: he imparted to the holy sons of God evil counsel, and led them astray so that they defiled,their bodies with the daughters of men. And the third was named Gadreel: he it is who showed the children of men all the blows of death, and he led astray Eve, and showed the weapons of death to the sons of men the shield and the coat of mail, and the sword for battle, and all the weapons,of death to the children of men. And from his hand they have proceeded against those who dwell",on the earth from that day and for evermore. And the fourth was named Penemue: he taught the",children of men the bitter and the sweet, and he taught them all the secrets of their wisdom. And he instructed mankind in writing with ink and paper, and thereby many sinned from eternity to,eternity and until this day. For men were not created for such a purpose, to give confirmation,to their good faith with pen and ink. For men were created exactly like the angels, to the intent that they should continue pure and righteous, and death, which destroys everything, could not have taken hold of them, but through this their knowledge they are perishing, and through this power,it is consuming me. And the fifth was named Kasdeja: this is he who showed the children of men all the wicked smitings of spirits and demons, and the smitings of the embryo in the womb, that it may pass away, and the smitings of the soul the bites of the serpent, and the smitings,which befall through the noontide heat, the son of the serpent named Taba\'et. And this is the task of Kasbeel, the chief of the oath which he showed to the holy ones when he dwelt high,above in glory, and its name is Biqa. This (angel) requested Michael to show him the hidden name, that he might enunciate it in the oath, so that those might quake before that name and oath who revealed all that was in secret to the children of men. And this is the power of this oath, for it is powerful and strong, and he placed this oath Akae in the hand of Michael.,And these are the secrets of this oath . . . And they are strong through his oath: And the heaven was suspended before the world was created, And for ever.,And through it the earth was founded upon the water, And from the secret recesses of the mountains come beautiful waters, From the creation of the world and unto eternity.,And through that oath the sea was created, And as its foundation He set for it the sand against the time of (its) anger, And it dare not pass beyond it from the creation of the world unto eternity.,And through that oath are the depths made fast, And abide and stir not from their place from eternity to eternity.,And through that oath the sun and moon complete their course, And deviate not from their ordice from eternity to eternity.,And through that oath the stars complete their course, And He calls them by their names, And they answer Him from eternity to eternity.,And in like manner the spirits of the water, and of the winds, and of all zephyrs, and (their) paths,from all the quarters of the winds. And there are preserved the voices of the thunder and the light of the lightnings: and there are preserved the chambers of the hail and the chambers of the",hoarfrost, and the chambers of the mist, and the chambers of the rain and the dew. And all these believe and give thanks before the Lord of Spirits, and glorify (Him) with all their power, and their food is in every act of thanksgiving: they thank and glorify and extol the name of the Lord of Spirits for ever and ever.,And this oath is mighty over them And through it they are preserved and their paths are preserved, And their course is not destroyed.,And there was great joy amongst them, And they blessed and glorified and extolled Because the name of that Son of Man had been revealed unto them.,And he sat on the throne of his glory, And the sum of judgement was given unto the Son of Man, And he caused the sinners to pass away and be destroyed from off the face of the earth, And those who have led the world astray.,With chains shall they be bound, And in their assemblage-place of destruction shall they be imprisoned, And all their works vanish from the face of the earth.,And from henceforth there shall be nothing corruptible; For that Son of Man has appeared, And has seated himself on the throne of his glory, And all evil shall pass away before his face, And the word of that Son of Man shall go forthAnd be strong before the Lord of Spirits. ⁷⁰ And it came to pass after this that his name during his lifetime was raised aloft to that Son of",Man and to the Lord of Spirits from amongst those who dwell on the earth. And he was raised aloft",on the chariots of the spirit and his name vanished among them. And from that day I was no longer numbered amongst them: and he set me between the two winds, between the North and the,West, where the angels took the cords to measure for me the place for the elect and righteous. And there I saw the first fathers and the righteous who from the beginning dwell in that place. ⁷¹ And it came to pass after this that my spirit was translated And it ascended into the heavens: And I saw the holy sons of God. They were stepping on flames of fire: Their garments were white and their raiment, And their faces shone like snow.,And I saw two streams of fire, And the light of that fire shone like hyacinth, And I fell on my face before the Lord of Spirits.,And the angel Michael one of the archangels seized me by my right hand, And lifted me up and led me forth into all the secrets, And he showed me all the secrets of righteousness.,And he showed me all the secrets of the ends of the heaven, And all the chambers of all the stars, and all the luminaries, Whence they proceed before the face of the holy ones.,And he translated my spirit into the heaven of heavens, And I saw there as it were a structure built of crystals, And between those crystals tongues of living fire.,And my spirit saw the girdle which girt that house of fire, And on its four sides were streams full of living fire, And they girt that house.,And round about were Seraphin, Cherubic, and Ophannin: And these are they who sleep not And guard the throne of His glory.,And I saw angels who could not be counted, A thousand thousands, and ten thousand times ten thousand, Encircling that house.And Michael, and Raphael, and Gabriel, and Phanuel, And the holy angels who are above the heavens, Go in and out of that house.,And they came forth from that house, And Michael and Gabriel, Raphael and Phanuel, And many holy angels without number.,And with them the Head of Days, His head white and pure as wool, And His raiment indescribable.,And I fell on my face, And my whole body became relaxed, And my spirit was transfigured;And I cried with a loud voice, . . . with the spirit of power, And blessed and glorified and extolled.,And these blessings which went forth out of my mouth were well pleasing before that Head of Days. And that Head of Days came with Michael and Gabriel, Raphael and Phanuel, thousands and ten thousands of angels without number.,passage wherein the Son of Man was described as accompanying the Head of Days, and Enoch asked one of the angels (as in xlvi.,concerning the Son of Man as to who he was.",And he (i.e. the angel) came to me and greeted me with His voice, and said unto me \' This is the Son of Man who is born unto righteousness, And righteousness abides over him, And the righteousness of the Head of Days forsakes him not.\',And he said unto me: \' He proclaims unto thee peace in the name of the world to come; For from hence has proceeded peace since the creation of the world, And so shall it be unto thee for ever and for ever and ever.,And all shall walk in his ways since righteousness never forsaketh him: With him will be their dwelling-places, and with him their heritage, And they shall not be separated from him for ever and ever and ever.And so there shall be length of days with that Son of Man, And the righteous shall have peace and an upright way In the name of the Lord of Spirits for ever and ever.\'Section I I I. Chapters LXXII-LXXXII The Book of the Heavenly Luminarie' "^81.2 And I observed the heavenly tablets, and read everything which was written (thereon) and understood everything, and read the book of all the deeds of mankind, and of all the children of flesh ⁸³ And now, my son Methuselah, I will show thee all my visions which I have seen, recounting,them before thee. Two visions I saw before I took a wife, and the one was quite unlike the other: the first when I was learning to write: the second before I took thy mother, (when) I saw a terrible,vision. And regarding them I prayed to the Lord. I had laid me down in the house of my grandfather Mahalalel, (when) I saw in a vision how the heaven collapsed and was borne off and fell to,the earth. And when it fell to the earth I saw how the earth was swallowed up in a great abyss, and mountains were suspended on mountains, and hills sank down on hills, and high trees were rent,from their stems, and hurled down and sunk in the abyss. And thereupon a word fell into my mouth,,and I lifted up (my voice) to cry aloud, and said: ' The earth is destroyed.' And my grandfather Mahalalel waked me as I lay near him, and said unto me: ' Why dost thou cry so, my son, and why,dost thou make such lamentation' And I recounted to him the whole vision which I had seen, and he said unto me: ' A terrible thing hast thou seen, my son, and of grave moment is thy dream- vision as to the secrets of all the sin of the earth: it must sink into the abyss and be destroyed with,a great destruction. And now, my son, arise and make petition to the Lord of glory, since thou art a believer, that a remt may remain on the earth, and that He may not destroy the whole,earth. My son, from heaven all this will come upon the earth, and upon the earth there will be great,destruction. After that I arose and prayed and implored and besought, and wrote down my prayer for the generations of the world, and I will show everything to thee, my son Methuselah. And when I had gone forth below and seen the heaven, and the sun rising in the east, and the moon setting in the west, and a few stars, and the whole earth, and everything as He had known it in the beginning, then I blessed the Lord of judgement and extolled Him because He had made the sun to go forth from the windows of the east, and he ascended and rose on the face of the heaven, and set out and kept traversing the path shown unto him." "⁸⁴ And I lifted up my hands in righteousness and blessed the Holy and Great One, and spake with the breath of my mouth, and with the tongue of flesh, which God has made for the children of the flesh of men, that they should speak therewith, and He gave them breath and a tongue and a mouth that they should speak therewith:,Blessed be Thou, O Lord, King, Great and mighty in Thy greatness, Lord of the whole creation of the heaven, King of kings and God of the whole world.And Thy power and kingship and greatness abide for ever and ever, And throughout all generations Thy dominion; And all the heavens are Thy throne for ever, And the whole earth Thy footstool for ever and ever.,For Thou hast made and Thou rulest all things, And nothing is too hard for Thee, Wisdom departs not from the place of Thy throne, Nor turns away from Thy presence. And Thou knowest and seest and hearest everything, And there is nothing hidden from Thee for Thou seest everything.,And now the angels of Thy heavens are guilty of trespass, And upon the flesh of men abideth Thy wrath until the great day of judgement.,And now, O God and Lord and Great King, I implore and beseech Thee to fulfil my prayer, To leave me a posterity on earth, And not destroy all the flesh of man, And make the earth without inhabitant, So that there should be an eternal destruction.,And now, my Lord, destroy from the earth the flesh which has aroused Thy wrath, But the flesh of righteousness and uprightness establish as a plant of the eternal seed, And hide not Thy face from the prayer of Thy servant, O Lord.'" "⁸⁵ And after this I saw another dream, and I will show the whole dream to thee, my son. And Enoch lifted up (his voice) and spake to his son Methuselah: ' To thee, my son, will I speak: hear my words-incline thine ear to the dream-vision of thy father. Before I took thy mother Edna, I saw in a vision on my bed, and behold a bull came forth from the earth, and that bull was white; and after it came forth a heifer, and along with this (latter) came forth two bulls, one of them black and,the other red. And that black bull gored the red one and pursued him over the earth, and thereupon,I could no longer see that red bull. But that black bull grew and that heifer went with him, and,I saw that many oxen proceeded from him which resembled and followed him. And that cow, that first one, went from the presence of that first bull in order to seek that red one, but found him,not, and lamented with a great lamentation over him and sought him. And I looked till that first,bull came to her and quieted her, and from that time onward she cried no more. And after that she bore another white bull, and after him she bore many bulls and black cows.,And I saw in my sleep that white bull likewise grow and become a great white bull, and from Him proceeded many white bulls, and they resembled him. And they began to beget many white bulls, which resembled them, one following the other, (even) many." '⁸⁶ And again I saw with mine eyes as I slept, and I saw the heaven above, and behold a star fell,from heaven, and it arose and eat and pastured amongst those oxen. And after that I saw the large and the black oxen, and behold they all changed their stalls and pastures and their cattle, and began,to live with each other. And again I saw in the vision, and looked towards the heaven, and behold I saw many stars descend and cast themselves down from heaven to that first star, and they became,bulls amongst those cattle and pastured with them amongst them. And I looked at them and saw, and behold they all let out their privy members, like horses, and began to cover the cows of the oxen,,and they all became pregt and bare elephants, camels, and asses. And all the oxen feared them and were affrighted at them, and began to bite with their teeth and to devour, and to gore with their,horns. And they began, moreover, to devour those oxen; and behold all the children of the earth began to tremble and quake before them and to flee from them.' "⁸⁷ And again I saw how they began to gore each other and to devour each other, and the earth,began to cry aloud. And I raised mine eyes again to heaven, and I saw in the vision, and behold there came forth from heaven beings who were like white men: and four went forth from that place,and three with them. And those three that had last come forth grasped me by my hand and took me up, away from the generations of the earth, and raised me up to a lofty place, and showed me,a tower raised high above the earth, and all the hills were lower. And one said unto me: ' Remain here till thou seest everything that befalls those elephants, camels, and asses, and the stars and the oxen, and all of them.'" '⁸⁸ And I saw one of those four who had come forth first, and he seized that first star which had fallen from the heaven, and bound it hand and foot and cast it into an abyss: now that abyss was,narrow and deep, and horrible and dark. And one of them drew a sword, and gave it to those elephants and camels and asses: then they began to smite each other, and the whole earth quaked,because of them. And as I was beholding in the vision, lo, one of those four who had come forth stoned (them) from heaven, and gathered and took all the great stars whose privy members were like those of horses, and bound them all hand and foot, and cast them in an abyss of the earth. ⁸⁹ And one of those four went to that white bull and instructed him in a secret, without his being terrified: he was born a bull and became a man, and built for himself a great vessel and dwelt thereon;,and three bulls dwelt with him in that vessel and they were covered in. And again I raised mine eyes towards heaven and saw a lofty roof, with seven water torrents thereon, and those torrents,flowed with much water into an enclosure. And I saw again, and behold fountains were opened on the surface of that great enclosure, and that water began to swell and rise upon the surface,,and I saw that enclosure till all its surface was covered with water. And the water, the darkness, and mist increased upon it; and as I looked at the height of that water, that water had risen above the height of that enclosure, and was streaming over that enclosure, and it stood upon the earth.,And all the cattle of that enclosure were gathered together until I saw how they sank and were",swallowed up and perished in that water. But that vessel floated on the water, while all the oxen and elephants and camels and asses sank to the bottom with all the animals, so that I could no longer see them, and they were not able to escape, (but) perished and sank into the depths. And again I saw in the vision till those water torrents were removed from that high roof, and the chasms,of the earth were leveled up and other abysses were opened. Then the water began to run down into these, till the earth became visible; but that vessel settled on the earth, and the darkness,retired and light appeared. But that white bull which had become a man came out of that vessel, and the three bulls with him, and one of those three was white like that bull, and one of them was red as blood, and one black: and that white bull departed from them.,And they began to bring forth beasts of the field and birds, so that there arose different genera: lions, tigers, wolves, dogs, hyenas, wild boars, foxes, squirrels, swine, falcons, vultures, kites, eagles, and ravens; and among them was born a white bull. And they began to bite one another; but that white bull which was born amongst them begat a wild ass and a white bull with it, and the,wild asses multiplied. But that bull which was born from him begat a black wild boar and a white",sheep; and the former begat many boars, but that sheep begat twelve sheep. And when those twelve sheep had grown, they gave up one of them to the asses, and those asses again gave up that sheep to the wolves, and that sheep grew up among the wolves. And the Lord brought the eleven sheep to live with it and to pasture with it among the wolves: and they multiplied and became many flocks of sheep. And the wolves began to fear them, and they oppressed them until they destroyed their little ones, and they cast their young into a river of much water: but those sheep began to,cry aloud on account of their little ones, and to complain unto their Lord. And a sheep which had been saved from the wolves fled and escaped to the wild asses; and I saw the sheep how they lamented and cried, and besought their Lord with all their might, till that Lord of the sheep descended at the voice of the sheep from a lofty abode, and came to them and pastured them. And He called that sheep which had escaped the wolves, and spake with it concerning the wolves that it should,admonish them not to touch the sheep. And the sheep went to the wolves according to the word of the Lord, and another sheep met it and went with it, and the two went and entered together into the assembly of those wolves, and spake with them and admonished them not to touch the,sheep from henceforth. And thereupon I saw the wolves, and how they oppressed the sheep,exceedingly with all their power; and the sheep cried aloud. And the Lord came to the sheep and they began to smite those wolves: and the wolves began to make lamentation; but the sheep became",quiet and forthwith ceased to cry out. And I saw the sheep till they departed from amongst the wolves; but the eyes of the wolves were blinded, and those wolves departed in pursuit of the sheep,with all their power. And the Lord of the sheep went with them, as their leader, and all His sheep,followed Him: and his face was dazzling and glorious and terrible to behold. But the wolves",began to pursue those sheep till they reached a sea of water. And that sea was divided, and the water stood on this side and on that before their face, and their Lord led them and placed Himself between,them and the wolves. And as those wolves did not yet see the sheep, they proceeded into the midst of that sea, and the wolves followed the sheep, and those wolves ran after them into that sea.,And when they saw the Lord of the sheep, they turned to flee before His face, but that sea gathered itself together, and became as it had been created, and the water swelled and rose till it covered,those wolves. And I saw till all the wolves who pursued those sheep perished and were drowned.",But the sheep escaped from that water and went forth into a wilderness, where there was no water and no grass; and they began to open their eyes and to see; and I saw the Lord of the sheep,pasturing them and giving them water and grass, and that sheep going and leading them. And that,sheep ascended to the summit of that lofty rock, and the Lord of the sheep sent it to them. And after that I saw the Lord of the sheep who stood before them, and His appearance was great and,terrible and majestic, and all those sheep saw Him and were afraid before His face. And they all feared and trembled because of Him, and they cried to that sheep with them which was amongst,them: \' We are not able to stand before our Lord or to behold Him.\' And that sheep which led them again ascended to the summit of that rock, but the sheep began to be blinded and to wander,from the way which he had showed them, but that sheep wot not thereof. And the Lord of the sheep was wrathful exceedingly against them, and that sheep discovered it, and went down from the summit of the rock, and came to the sheep, and found the greatest part of them blinded and fallen,away. And when they saw it they feared and trembled at its presence, and desired to return to their,folds. And that sheep took other sheep with it, and came to those sheep which had fallen away, and began to slay them; and the sheep feared its presence, and thus that sheep brought back those,sheep that had fallen away, and they returned to their folds. And I saw in this vision till that sheep became a man and built a house for the Lord of the sheep, and placed all the sheep in that house.,And I saw till this sheep which had met that sheep which led them fell asleep: and I saw till all the great sheep perished and little ones arose in their place, and they came to a pasture, and,approached a stream of water. Then that sheep, their leader which had become a man, withdrew,from them and fell asleep, and all the sheep sought it and cried over it with a great crying. And I saw till they left off crying for that sheep and crossed that stream of water, and there arose the two sheep as leaders in the place of those which had led them and fallen asleep (lit. \' had fallen asleep and led,them \'). And I saw till the sheep came to a goodly place, and a pleasant and glorious land, and I saw till those sheep were satisfied; and that house stood amongst them in the pleasant land.,And sometimes their eyes were opened, and sometimes blinded, till another sheep arose and led them and brought them all back, and their eyes were opened.,And the dogs and the foxes and the wild boars began to devour those sheep till the Lord of the sheep raised up another sheep a ram from their",midst, which led them. And that ram began to butt on either side those dogs, foxes, and wild,boars till he had destroyed them all. And that sheep whose eyes were opened saw that ram, which was amongst the sheep, till it forsook its glory and began to butt those sheep, and trampled upon them, and behaved itself,unseemly. And the Lord of the sheep sent the lamb to another lamb and raised it to being a ram and leader of the sheep instead of that",ram which had forsaken its glory. And it went to it and spake to it alone, and raised it to being a ram, and made it the prince and leader of the sheep; but during all these things those dogs,oppressed the sheep. And the first ram pursued that second ram, and that second ram arose and fled before it; and I saw till those dogs pulled,down the first ram. And that second ram arose",and led the little sheep. And those sheep grew and multiplied; but all the dogs, and foxes, and wild boars feared and fled before it, and that ram butted and killed the wild beasts, and those wild beasts had no longer any power among the,sheep and robbed them no more of ought. And that ram begat many sheep and fell asleep; and a little sheep became ram in its stead, and became prince and leader of those sheep.,And that house became great and broad, and it was built for those sheep: (and) a tower lofty and great was built on the house for the Lord of the sheep, and that house was low, but the tower was elevated and lofty, and the Lord of the sheep stood on that tower and they offered a full table before Him.,And again I saw those sheep that they again erred and went many ways, and forsook that their house, and the Lord of the sheep called some from amongst the sheep and sent them to the sheep,,but the sheep began to slay them. And one of them was saved and was not slain, and it sped away and cried aloud over the sheep; and they sought to slay it, but the Lord of the sheep saved it from,the sheep, and brought it up to me, and caused it to dwell there. And many other sheep He sent to those sheep to testify unto them and lament over them. And after that I saw that when they forsook the house of the Lord and His tower they fell away entirely, and their eyes were blinded; and I saw the Lord of the sheep how He wrought much slaughter amongst them in their herds until,those sheep invited that slaughter and betrayed His place. And He gave them over into the hands of the lions and tigers, and wolves and hyenas, and into the hand of the foxes, and to all the wild,beasts, and those wild beasts began to tear in pieces those sheep. And I saw that He forsook that their house and their tower and gave them all into the hand of the lions, to tear and devour them,,into the hand of all the wild beasts. And I began to cry aloud with all my power, and to appeal to the Lord of the sheep, and to represent to Him in regard to the sheep that they were devoured,by all the wild beasts. But He remained unmoved, though He saw it, and rejoiced that they were devoured and swallowed and robbed, and left them to be devoured in the hand of all the beasts.,And He called seventy shepherds, and cast those sheep to them that they might pasture them, and He spake to the shepherds and their companions: \' Let each individual of you pasture the sheep,henceforward, and everything that I shall command you that do ye. And I will deliver them over unto you duly numbered, and tell you which of them are to be destroyed-and them destroy ye.\' And,He gave over unto them those sheep. And He called another and spake unto him: \' Observe and mark everything that the shepherds will do to those sheep; for they will destroy more of them than",I have commanded them. And every excess and the destruction which will be wrought through the shepherds, record (namely) how many they destroy according to my command, and how many according to their own caprice: record against every individual shepherd all the destruction he,effects. And read out before me by number how many they destroy, and how many they deliver over for destruction, that I may have this as a testimony against them, and know every deed of the shepherds, that I may comprehend and see what they do, whether or not they abide by my,command which I have commanded them. But they shall not know it, and thou shalt not declare it to them, nor admonish them, but only record against each individual all the destruction which,the shepherds effect each in his time and lay it all before me.\' And I saw till those shepherds pastured in their season, and they began to slay and to destroy more than they were bidden, and they delivered,those sheep into the hand of the lions. And the lions and tigers eat and devoured the greater part of those sheep, and the wild boars eat along with them; and they burnt that tower and demolished,that house. And I became exceedingly sorrowful over that tower because that house of the sheep was demolished, and afterwards I was unable to see if those sheep entered that house.,And the shepherds and their associates delivered over those sheep to all the wild beasts, to devour them, and each one of them received in his time a definite number: it was written by the other,in a book how many each one of them destroyed of them. And each one slew and destroyed many",more than was prescribed; and I began to weep and lament on account of those sheep. And thus in the vision I saw that one who wrote, how he wrote down every one that was destroyed by those shepherds, day by day, and carried up and laid down and showed actually the whole book to the Lord of the sheep-(even) everything that they had done, and all that each one of them had made,away with, and all that they had given over to destruction. And the book was read before the Lord of the sheep, and He took the book from his hand and read it and sealed it and laid it down.,And forthwith I saw how the shepherds pastured for twelve hours, and behold three of those sheep turned back and came and entered and began to build up all that had fallen down of that,house; but the wild boars tried to hinder them, but they were not able. And they began again to build as before, and they reared up that tower, and it was named the high tower; and they began again to place a table before the tower, but all the bread on it was polluted and not pure.,And as touching all this the eyes of those sheep were blinded so that they saw not, and (the eyes of) their shepherds likewise; and they delivered them in large numbers to their shepherds for,destruction, and they trampled the sheep with their feet and devoured them. And the Lord of the sheep remained unmoved till all the sheep were dispersed over the field and mingled with them (i.e. the,beasts), and they (i.e. the shepherds) did not save them out of the hand of the beasts. And this one who wrote the book carried it up, and showed it and read it before the Lord of the sheep, and implored Him on their account, and besought Him on their account as he showed Him all the doings,of the shepherds, and gave testimony before Him against all the shepherds. And he took the actual book and laid it down beside Him and departed. ^90.21 And the Lord called those men the seven first white ones, and commanded that they should bring before Him, beginning with the first star which led the way, all the stars whose privy member ⁹⁰ And I saw till that in this manner thirty-five shepherds undertook the pasturing (of the sheep), and they severally completed their periods as did the first; and others received them into their,hands, to pasture them for their period, each shepherd in his own period. And after that I saw in my vision all the birds of heaven coming, the eagles, the vultures, the kites, the ravens; but the eagles led all the birds; and they began to devour those sheep, and to pick out their eyes and to,devour their flesh. And the sheep cried out because their flesh was being devoured by the birds,,and as for me I looked and lamented in my sleep over that shepherd who pastured the sheep. And I saw until those sheep were devoured by the dogs and eagles and kites, and they left neither flesh nor skin nor sinew remaining on them till only their bones stood there: and their bones too fell,to the earth and the sheep became few. And I saw until that twenty-three had undertaken the pasturing and completed in their several periods fifty-eight times.",But behold lambs were borne by those white sheep, and they began to open their eyes and to see,,and to cry to the sheep. Yea, they cried to them, but they did not hearken to what they said to,them, but were exceedingly deaf, and their eyes were very exceedingly blinded. And I saw in the vision how the ravens flew upon those lambs and took one of those lambs, and dashed the sheep,in pieces and devoured them. And I saw till horns grew upon those lambs, and the ravens cast down their horns; and I saw till there sprouted a great horn of one of those sheep, and their eyes,were opened. And it looked at them and their eyes opened, and it cried to the sheep, and the,rams saw it and all ran to it. And notwithstanding all this those eagles and vultures and ravens and kites still kept tearing the sheep and swooping down upon them and devouring them: still the sheep remained silent, but the rams lamented and cried out. And those ravens fought and battled with it and sought to lay low its horn, but they had no power over it. All the eagles and vultures and ravens and kites were gathered together, and there came with them all the sheep of the field, yea, they all came together, and helped each other to break that horn of the ram.,And I saw till a great sword was given to the sheep, and the sheep proceeded against all the beasts of the field to slay them, and all the beasts and the birds of the heaven fled before their face. And I saw that man, who wrote the book according to the command of the Lord, till he opened that book concerning the destruction which those twelve last shepherds had wrought, and showed that they had destroyed much more than their predecessors, before the Lord of the sheep. And I saw till the Lord of the sheep came unto them and took in His hand the staff of His wrath, and smote the earth, and the earth clave asunder, and all the beasts and all the birds of the heaven fell from among those sheep, and were swallowed up in the earth and it covered them.,And I saw till a throne was erected in the pleasant land, and the Lord of the sheep sat Himself thereon, and the other took the sealed books and opened those books before the Lord of the sheep.,And the Lord called those men the seven first white ones, and commanded that they should bring before Him, beginning with the first star which led the way, all the stars whose privy members,were like those of horses, and they brought them all before Him. And He said to that man who wrote before Him, being one of those seven white ones, and said unto him: \' Take those seventy shepherds to whom I delivered the sheep, and who taking them on their own authority slew more,than I commanded them.\' And behold they were all bound, I saw, and they all stood before Him.,And the judgement was held first over the stars, and they were judged and found guilty, and went to the place of condemnation, and they were cast into an abyss, full of fire and flaming, and full,of pillars of fire. And those seventy shepherds were judged and found guilty, and they were cast,into that fiery abyss. And I saw at that time how a like abyss was opened in the midst of the earth, full of fire, and they brought those blinded sheep, and they were all judged and found guilty and,cast into this fiery abyss, and they burned; now this abyss was to the right of that house. And I saw those sheep burning and their bones burning.,And I stood up to see till they folded up that old house; and carried off all the pillars, and all the beams and ornaments of the house were at the same time folded up with it, and they carried,it off and laid it in a place in the south of the land. And I saw till the Lord of the sheep brought a new house greater and loftier than that first, and set it up in the place of the first which had beer folded up: all its pillars were new, and its ornaments were new and larger than those of the first, the old one which He had taken away, and all the sheep were within it.,And I saw all the sheep which had been left, and all the beasts on the earth, and all the birds of the heaven, falling down and doing homage to those sheep and making petition to and obeying,them in every thing. And thereafter those three who were clothed in white and had seized me by my hand who had taken me up before, and the hand of that ram also seizing hold of me, they,took me up and set me down in the midst of those sheep before the judgement took place. And those",sheep were all white, and their wool was abundant and clean. And all that had been destroyed and dispersed, and all the beasts of the field, and all the birds of the heaven, assembled in that house, and the Lord of the sheep rejoiced with great joy because they were all good and had returned to,His house. And I saw till they laid down that sword, which had been given to the sheep, and they brought it back into the house, and it was sealed before the presence of the Lord, and all the sheep,were invited into that house, but it held them not. And the eyes of them all were opened, and they,saw the good, and there was not one among them that did not see. And I saw that that house was large and broad and very full.,And I saw that a white bull was born, with large horns and all the beasts of the field and all the,birds of the air feared him and made petition to him all the time. And I saw till all their generations were transformed, and they all became white bulls; and the first among them became a lamb, and that lamb became a great animal and had great black horns on its head; and the Lord of the sheep,rejoiced over it and over all the oxen. And I slept in their midst: and I awoke and saw everything.",This is the vision which I saw while I slept, and I awoke and blessed the Lord of righteousness and,gave Him glory. Then I wept with a great weeping and my tears stayed not till I could no longer endure it: when I saw, they flowed on account of what I had seen; for everything shall come and,be fulfilled, and all the deeds of men in their order were shown to me. On that night I remembered the first dream, and because of it I wept and was troubled-because I had seen that vision.Section V. XCI-CIV (i.e. XCII, XCI.,XCIII.",XCI.",XCIV-CIV.). A Book of Exhortation and Promised Blessing for the Righteous and of Malediction and Woe for the Sinners."' "^91.12 And after that there shall be another, the eighth week, that of righteousness, And a sword shall be given to it that a righteous judgement may be executed on the oppressors, And sinners shall be delivered into the hands of the righteous. ^91.13 And at its close they shall acquire houses through their righteousness, And a house shall be built for the Great King in glory for evermore, ^93.2 And after that Enoch both gave and began to recount from the books. And Enoch said:",Concerning the children of righteousness and concerning the elect of the world, And concerning the plant of uprightness, I will speak these things, Yea, I Enoch will declare (them) unto you, my sons:According to that which appeared to me in the heavenly vision, And which I have known through the word of the holy angels, And have learnt from the heavenly tablets.\',And Enoch began to recount from the books and said: \' I was born the seventh in the first week, While judgement and righteousness still endured.,And after me there shall arise in the second week great wickedness, And deceit shall have sprung up; And in it there shall be the first end.And in it a man shall be saved; And after it is ended unrighteousness shall grow up, And a law shall be made for the sinners.And after that in the third week at its close A man shall be elected as the plant of righteous judgement, And his posterity shall become the plant of righteousness for evermore.,And after that in the fourth week, at its close, Visions of the holy and righteous shall be seen, And a law for all generations and an enclosure shall be made for them.,And after that in the fifth week, at its close, The house of glory and dominion shall be built for ever.,And after that in the sixth week all who live in it shall be blinded, And the hearts of all of them shall godlessly forsake wisdom.And in it a man shall ascend; And at its close the house of dominion shall be burnt with fire, And the whole race of the chosen root shall be dispersed.,And after that in the seventh week shall an apostate generation arise, And many shall be its deeds, And all its deeds shall be apostate.,And at its close shall be elected The elect righteous of the eternal plant of righteousness, To receive sevenfold instruction concerning all His creation.,For who is there of all the children of men that is able to hear the voice of the Holy One without being troubled And who can think His thoughts and who is there that can behold all the works",of heaven And how should there be one who could behold the heaven, and who is there that could understand the things of heaven and see a soul or a spirit and could tell thereof, or ascend and see,all their ends and think them or do like them And who is there of all men that could know what is the breadth and the length of the earth, and to whom has been shown the measure of all of them,Or is there any one who could discern the length of the heaven and how great is its height, and upon what it is founded, and how great is the number of the stars, and where all the luminaries rest ' "^97.4 Yea, ye shall fare like unto them, Against whom this word shall be a testimony: ' Ye have been companions of sinners." ^98.2 For ye men shall put on more adornments than a woman, And coloured garments more than a virgin: In royalty and in grandeur and in power, And in silver and in gold and in purple, And in splendour and in food they shall be poured out as water. ^98.3 Therefore they shall be wanting in doctrine and wisdom, And they shall perish thereby together with their possessions; And with all their glory and their splendour, And in shame and in slaughter and in great destitution, Their spirits shall be cast into the furnace of fire. ^98.3 off your necks and slay you, and have no mercy upon you. Woe to you who rejoice in the tribulation of the righteous; for no grave shall be dug for you. Woe to you who set at nought the words of ^98.4 I have sworn unto you, ye sinners, as a mountain has not become a slave, And a hill does not become the handmaid of a woman, Even so sin has not been sent upon the earth, But man of himself has created it, And under a great curse shall they fall who commit it. ^103.1 And we have been destroyed and have not found any to help us even with a word: We have been tortured and destroyed, and not hoped to see life from day to day. ^103.1 Now, therefore, I swear to you, the righteous, by the glory of the Great and Honoured and ^103.3 That all goodness and joy and glory are prepared for them, And written down for the spirits of those who have died in righteousness, And that manifold good shall be given to you in recompense for your labours, And that your lot is abundantly beyond the lot of the living. ^103.4 And the spirits of you who have died in righteousness shall live and rejoice, And their spirits shall not perish, nor their memorial from before the face of the Great One Unto all the generations of the world: wherefore no longer fear their contumely. ^104.6 judgement shall be far from you for all the generations of the world. And now fear not, ye righteous, when ye see the sinners growing strong and prospering in their ways: be not companions with them, ^108.7 of the prophets-(even) the things that shall be. For some of them are written and inscribed above in the heaven, in order that the angels may read them and know that which shall befall the sinners, and the spirits of the humble, and of those who have afflicted their bodies, and been recompensed ^108.8 by God; and of those who have been put to shame by wicked men: Who love God and loved neither gold nor silver nor any of the good things which are in the world, but gave over their bodies to torture. Who, since they came into being, longed not after earthly food, but regarded everything as a passing breath, and lived accordingly, and the Lord tried them much, and their spirits were ^108.9 Another book which Enoch wrote for his son Methuselah and for those who will come after him,,and keep the law in the last days. Ye who have done good shall wait for those days till an end is made of those who work evil; and an end of the might of the transgressors. And wait ye indeed till sin has passed away, for their names shall be blotted out of the book of life and out of the holy books, and their seed shall be destroyed for ever, and their spirits shall be slain, and they shall cry and make lamentation in a place that is a chaotic wilderness, and in the fire shall they burn; for there is no earth there. And I saw there something like an invisible cloud; for by reason of its depth I could not look over, and I saw a flame of fire blazing brightly, and things like shining,mountains circling and sweeping to and fro. And I asked one of the holy angels who was with me and said unto him: \' What is this shining thing for it is not a heaven but only the flame of a blazing",fire, and the voice of weeping and crying and lamentation and strong pain.\' And he said unto me: \' This place which thou seest-here are cast the spirits of sinners and blasphemers, and of those who work wickedness, and of those who pervert everything that the Lord hath spoken through the mouth,of the prophets-(even) the things that shall be. For some of them are written and inscribed above in the heaven, in order that the angels may read them and know that which shall befall the sinners, and the spirits of the humble, and of those who have afflicted their bodies, and been recompensed,by God; and of those who have been put to shame by wicked men: Who love God and loved neither gold nor silver nor any of the good things which are in the world, but gave over their bodies to torture. Who, since they came into being, longed not after earthly food, but regarded everything as a passing breath, and lived accordingly, and the Lord tried them much, and their spirits were,found pure so that they should bless His name. And all the blessings destined for them I have recounted in the books. And he hath assigned them their recompense, because they have been found to be such as loved heaven more than their life in the world, and though they were trodden under foot of wicked men, and experienced abuse and reviling from them and were put to shame,,yet they blessed Me. And now I will summon the spirits of the good who belong to the generation of light, and I will transform those who were born in darkness, who in the flesh were not recompensed,with such honour as their faithfulness deserved. And I will bring forth in shining light those who",have loved My holy name, and I will seat each on the throne of his honour. And they shall be resplendent for times without number; for righteousness is the judgement of God; for to the faithful,He will give faithfulness in the habitation of upright paths. And they shall see those who were,,born in darkness led into darkness, while the righteous shall be resplendent. And the sinners shall cry aloud and see them resplendent, and they indeed will go where days and seasons are prescribed for them.\' ' None

44. Anon., Jubilees, 1.2, 1.5, 1.15, 2.33, 4.21, 4.26, 6.17, 32.3-32.9, 50.12 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Covenant, people/community of the • Jewish Society, communities • Qumran community, Enochic texts and traditions in • Qumran texts, Community Rule • Qumran, Community/Group • Qumran/Qumran Community • Rule of the Community, and law of tithes • Rule of the Community, on length of impurity • Rule of the Community, on number of wives • community • community, Qumran • community, with angels • temple, as community, at Qumran

Found in books: Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 120, 121; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 84; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 116; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 158, 183, 184; Hayes (2022), The Literature of the Sages: A Re-Visioning, 77; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 166; Levison (2009), Filled with the Spirit, 213; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 31; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 100; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 156, 157, 158; Stuckenbruck (2007), 1 Enoch 91-108, 222, 377, 640

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1.2 "Come up to Me on the Mount, and I will give thee two tables of stone of the law and of the commandment, which I have written, that thou mayst teach them." ^1.5 And Moses was on the Mount forty days and forty nights, and God taught him the earlier and the later history ^1.15 And they will make to themselves high places and groves and graven images, and they will worship, each his own (graven image), so as to go astray, and they will sacrifice their children to demons, and to all the works of the error of their hearts. ^2.33 and I will teach them the Sabbath day, that they may keep Sabbath thereon from all work."... ^4.21 And he was the first among men that are born on earth who learnt writing and knowledge and wisdom' "^4.26 And in the twelfth jubilee, in the seventh week thereof, he took to himself a wife, and her name was Ednî, the daughter of Dânêl, the daughter of his father's brother, and in the sixth year in this week she bare him a son and he called his name Methuselah." ^6.17 And this testimony is written concerning you that you should observe it continually, so that you should not eat on any day any blood of beasts or birds or cattle during all the days of the earth, ^32.3 And Jacob rose early in the morning, on the fourteenth of this month, and he gave a tithe of all that came with him, both of men and cattle, both of gold and every vessel and garment, yea, he gave tithes of all. ^32.4 And in those days Rachel became pregt with her son Benjamin. And Jacob counted his sons from him upwards and Levi fell to the portion of the Lord, ^32.5 and his father clothed him in the garments of the priesthood and filled his hands. ^32.6 And on the fifteenth of this month, he brought to the altar fourteen oxen from amongst the cattle, and twenty-eight rams, and forty-nine sheep, and seven lambs, and twenty-one kids of the goats as a burnt-offering on the altar of sacrifice, well pleasing for a sweet savour before God ^32.7 This was his offering, in consequence of the vow which he had vowed that he would give a tenth, with their fruit-offerings and their drink-offerings. ^32.8 And when the fire had consumed it, he burnt incense on the fire over the fire, ^32.9 and for a thank-offering two oxen and four rams and four sheep, four he-goats, and two sheep of a year old, and two kids of the goats; ^50.12 and a holy day: and a day of the holy kingdom for all Israel is this day among their days for ever.'' None

45. Anon., Testament of Levi, 2.3 (2nd cent. BCE - 2nd cent. CE)
Tagged with subjects: • Qumran community • community, borders of • meals, communal, purity requirements for

Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 44; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 128

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2.3 And when I was feeding the flocks in Abel-Maul, the spirit of understanding of the Lord came upon me, and I saw all men corrupting their way, and that unrighteousness had built for itself walls, and lawlessness sat upon towers.'' None

46. Cicero, On The Ends of Good And Evil, 3.62-3.71 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • agency, and communication • comic poets,community interests • community, commonalty in friendship • community, cosmic • community, obligation to • community, of the wise

Found in books: Graver (2007), Stoicism and Emotion, 176, 181, 250; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 326, 331, 348; Mackey (2022), Belief and Cult: Rethinking Roman Religion, 113

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3.62 Pertinere autem ad rem arbitrantur intellegi natura fieri ut liberi a parentibus amentur. a quo initio profectam communem humani generis societatem persequimur. quod primum intellegi debet figura membrisque corporum, quae ipsa declarant procreandi a natura habitam esse rationem. neque vero haec inter se congruere possent, possent N 2 possint ut natura et procreari vellet et diligi procreatos non curaret. atque etiam in bestiis vis naturae perspici potest; quarum in fetu et in educatione laborem cum cernimus, naturae ipsius vocem videmur audire. quare ut perspicuum est natura nos a dolore add. P. Man. abhorrere, sic apparet a natura ipsa, ut eos, quos genuerimus, amemus, inpelli. ^3.63 ex hoc nascitur ut etiam etiam ut BE communis hominum inter homines naturalis sit commendatio, ut oporteat hominem ab homine ob id ipsum, quod homo sit, non alienum videri. ut enim in membris alia sunt sunt N 2 sint tamquam sibi nata, ut oculi, ut aures, alia alia Marsus aliqua ARN aliaque BE reliqua V etiam ceterorum membrorum usum adiuvant, ut crura, ut manus, sic inmanes quaedam bestiae bestie quedam BE sibi solum natae sunt, at illa, quae in concha patula pina dicitur, isque, qui enat e concha, qui, quod eam custodit, pinoteres vocatur in eandemque in eandemque BE in eamque cum se recepit recepit cod. Glogav. recipit includitur, ut videatur monuisse ut caveret, itemque formicae, apes, ciconiae aliorum etiam causa quaedam faciunt. multo haec coniunctius homines. coniunctius homines Mdv. coniunctio est hominis itaque natura sumus apti ad coetus, concilia, consilia Non. civitatis Non. RV civitates. itaque ... civitatis ( v. 18 ) Non. p. 234 ^3.64 mundum autem censent regi numine deorum, eumque esse quasi communem urbem et civitatem hominum et deorum, et unum quemque nostrum eius mundi esse partem; ex quo illud natura consequi, ut communem utilitatem nostrae anteponamus. ut enim leges omnium salutem singulorum saluti anteponunt, sic vir bonus et sapiens et legibus parens et civilis officii non ignarus utilitati omnium plus quam unius alicuius aut suae consulit. nec magis est vituperandus proditor patriae quam communis utilitatis aut salutis desertor propter suam utilitatem aut salutem. ex quo fit, ut laudandus is sit, qui mortem oppetat pro re publica, quod deceat deceat dett. doceat ( in A ab ead. m. corr. ex diceat) cariorem nobis esse patriam quam nosmet ipsos. quoniamque quoniamque quēque R illa vox inhumana et scelerata ducitur eorum, qui negant se recusare quo minus ipsis mortuis terrarum omnium deflagratio consequatur—quod vulgari quodam versu Graeco pronuntiari solet—, certe verum est etiam iis, qui aliquando futuri sint, esse propter ipsos consulendum. ^3.65 ex hac animorum affectione testamenta commendationesque morientium natae sunt. quodque nemo in summa solitudine vitam agere velit ne cum infinita quidem voluptatum abundantia, facile intellegitur nos ad coniunctionem congregationemque hominum et ad naturalem communitatem esse natos. Inpellimur autem natura, ut prodesse velimus quam plurimis in primisque docendo rationibusque prudentiae tradendis. ^3.66 itaque non facile est invenire qui quod sciat ipse non tradat alteri; ita non solum ad discendum propensi sumus, verum etiam ad docendum. Atque ut tauris natura datum est ut pro vitulis contra leones summa vi impetuque contendant, sic ii, ii edd. hi qui valent opibus atque id facere possunt, ut de Hercule et de Libero accepimus, ad servandum genus hominum natura incitantur. Atque etiam Iovem cum Optimum et Maximum dicimus cumque eundem Salutarem, Hospitalem, Statorem, hoc intellegi volumus, salutem hominum in eius esse tutela. minime autem convenit, cum ipsi inter nos viles viles NV cules A eules R civiles BE neglectique simus, postulare ut diis inmortalibus cari simus et ab iis diligamur. Quem ad modum igitur membris utimur prius, quam didicimus, cuius ea causa utilitatis habeamus, sic inter nos natura ad civilem communitatem coniuncti et consociati sumus. quod ni ita se haberet, nec iustitiae ullus esset nec bonitati locus. ^3.67 Et Et Sed Mdv. quo modo hominum inter homines iuris esse vincula putant, sic homini nihil iuris esse cum bestiis. praeclare enim Chrysippus, cetera nata esse hominum causa et deorum, eos autem communitatis et societatis suae, ut bestiis homines uti ad utilitatem suam possint possint suam BE sine iniuria. Quoniamque quoniamque quēque R ea natura esset hominis, ut ei ei Lamb. et ABEN om. RV cum genere humano quasi civile ius intercederet, qui id conservaret, eum iustum, qui migraret, migraret negaret A iniustum fore. sed quem ad modum, theatrum cum cum ut E commune sit, recte tamen dici potest eius esse eum locum, quem quisque occuparit, sic in urbe mundove communi non adversatur ius, quo minus suum quidque quodque BE cuiusque sit. ^3.68 Cum autem ad tuendos conservandosque homines hominem natum esse videamus, consentaneum est huic naturae, ut sapiens velit gerere et administrare rem publicam atque, ut e natura vivat, uxorem adiungere et velle ex ea liberos. ne amores quidem sanctos a sapiente alienos esse arbitrantur. arbitramur BE Cynicorum autem rationem atque vitam alii cadere in sapientem dicunt, si qui qui ARN 1 V quis BEN 2 eius modi forte casus inciderit, ut id faciendum sit, alii nullo modo. ^3.69 Ut vero conservetur omnis homini erga hominem societas, coniunctio, caritas, et emolumenta et detrimenta, quae w)felh/mata et bla/mmata appellant, communia esse voluerunt; quorum altera prosunt, nocent altera. neque solum ea communia, verum etiam paria esse dixerunt. incommoda autem et commoda—ita enim eu)xrhsth/mata et dusxrhsth/mata appello—communia esse voluerunt, paria noluerunt. illa enim, quae prosunt aut quae nocent, aut bona sunt aut mala, quae sint paria necesse est. commoda autem et incommoda in eo genere sunt, quae praeposita et reiecta diximus; dicimus BE ea possunt paria non esse. sed emolumenta communia emolumenta et detrimenta communia Lamb. esse dicuntur, recte autem facta et peccata non habentur communia. ^3.70 Amicitiam autem adhibendam esse censent, quia sit ex eo genere, quae prosunt. quamquam autem in amicitia alii dicant aeque caram esse sapienti rationem amici ac suam, alii autem sibi cuique cariorem suam, tamen hi quoque posteriores fatentur alienum esse a iustitia, ad quam nati esse videamur, detrahere quid de aliquo, quod sibi adsumat. minime vero probatur huic disciplinae, de qua loquor, aut iustitiam aut amicitiam propter utilitates adscisci aut probari. eaedem enim utilitates poterunt eas labefactare atque pervertere. etenim nec iustitia nec amicitia iustitia nec amicitia Mdv. iusticie nec amicicie esse omnino poterunt, poterunt esse omnino BE nisi ipsae per se expetuntur. expetantur V ^3.71 Ius autem, quod ita dici appellarique possit, id esse natura, natura P. Man., Lamb. naturam alienumque alienumque V et ( corr. priore u ab alt. m. ) N alienamque esse a sapiente non modo iniuriam cui facere, verum etiam nocere. nec vero rectum est cum amicis aut bene meritis consociare sociare BE aut coniungere iniuriam, gravissimeque et gravissime et BE verissime defenditur numquam aequitatem ab utilitate posse seiungi, et quicquid aequum iustumque esset, id etiam honestum vicissimque, quicquid esset honestum, id iustum etiam atque aequum fore.'' None

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3.62 \xa0"Again, it is held by the Stoics to be important to understand that nature creates in parents an affection for their children; and parental affection is the source to which we trace the origin of the association of the human race in communities. This cannot but be clear in the first place from the conformation of the body and its members, which by themselves are enough to show that nature\'s scheme included the procreation of offspring. Yet it could not be consistent that nature should at once intend offspring to be born and make no provision for that offspring when born to be loved and cherished. Even in the lower animals nature\'s operation can be clearly discerned; when we observe the labour that they spend on bearing and rearing their young, we seem to be listening to the actual voice of nature. Hence as it is manifest that it is natural for us to shrink from pain, so it is clear that we derive from nature herself the impulse to love those to whom we have given birth. <' "^3.63 \xa0From this impulse is developed the sense of mutual attraction which unites human beings as such; this also is bestowed by nature. The mere fact of their common humanity requires that one man should feel another man to be akin to him. For just as some of the parts of the body, such as the eyes and the ears, are created as it were for their own sakes, while others like the legs or the hands also subserve the utility of the rest of the members, so some very large animals are born for themselves alone; whereas the seaâ\x80\x91pen, as it is called, in its roomy shell, and the creature named the 'pinoteres' because it keeps watch over the seaâ\x80\x91pen, which swims out of the seaâ\x80\x91pen's shell, then retires back into it and is shut up inside, thus appearing to have warned its host to be on its guard â\x80\x94 these creatures, and also the ant, the bee, the stork, do certain actions for the sake of others besides themselves. With human beings this bond of mutual aid is far more intimate. It follows that we are by nature fitted to form unions, societies and states. <" '^3.64 \xa0"Again, they hold that the universe is governed by divine will; it is a city or state of which both men and gods are members, and each one of us is a part of this universe; from which it is a natural consequence that we should prefer the common advantage to our own. For just as the laws set the safety of all above the safety of individuals, so a good, wise and lawâ\x80\x91abiding man, conscious of his duty to the state, studies the advantage of all more than that of himself or of any single individual. The traitor to his country does not deserve greater reprobation than the man who betrays the common advantage or security for the sake of his own advantage or security. This explains why praise is owed to one who dies for the commonwealth, because it becomes us to love our country more than ourselves. And as we feel it wicked and inhuman for men to declare (the saying is usually expressed in a familiar Greek line) that they care not if, when they themselves are dead, the universal conflagration ensues, it is undoubtedly true that we are bound to study the interest of posterity also for its own sake. < ^3.65 \xa0"This is the feeling that has given rise to the practice of making a will and appointing guardians for one\'s children when one is dying. And the fact that no one would care to pass his life alone in a desert, even though supplied with pleasures in unbounded profusion, readily shows that we are born for society and intercourse, and for a natural partnership with our fellow men. Moreover nature inspires us with the desire to benefit as many people as we can, and especially by imparting information and the principles of wisdom. < ^3.66 \xa0Hence it would be hard to discover anyone who will not impart to another any knowledge that he may himself possess; so strong is our propensity not only to learn but also to teach. And just as bulls have a natural instinct to fight with all their strength and force in defending their calves against lions, so men of exceptional gifts and capacity for service, like Hercules and Liber in the legends, feel a natural impulse to be the protectors of the human race. Also when we confer upon Jove the titles of Most Good and Most Great, of Saviour, Lord of Guests, Rallier of Battles, what we mean to imply is that the safety of mankind lies in his keeping. But how inconsistent it would be for us to expect the immortal gods to love and cherish us, when we ourselves despise and neglect one another! Therefore just as we actually use our limbs before we have learnt for what particular useful purpose they were bestowed upon us, so we are united and allied by nature in the common society of the state. Were this not so, there would be no room either for justice or benevolence. < ^3.67 \xa0"But just as they hold that man is united with man by the bonds of right, so they consider that no right exists as between man and beast. For Chrysippus well said, that all other things were created for the sake of men and gods, but that these exist for their own mutual fellowship and society, so that men can make use of beasts for their own purposes without injustice. And the nature of man, he said, is such, that as it were a code of law subsists between the individual and the human race, so that he who upholds this code will be just and he who departs from it, unjust. But just as, though the theatre is a public place, yet it is correct to say that the particular seat a man has taken belongs to him, so in the state or in the universe, though these are common to all, no principle of justice militates against the possession of private property. < ^3.68 \xa0Again, since we see that man is designed by nature to safeguard and protect his fellows, it follows from this natural disposition, that the Wise Man should desire to engage in politics and government, and also to live in accordance with nature by taking to himself a wife and desiring to have children by her. Even the passion of love when pure is not thought incompatible with the character of the Stoic sage. As for the principles and habits of the Cynics, some say that these befit the Wise Man, if circumstances should happen to indicate this course of action; but other Stoics reject the Cynic rule unconditionally. < ^3.69 \xa0"To safeguard the universal alliance, solidarity and affection that subsist between man and man, the Stoics held that both \'benefits\' and \'injuries\' (in their terminology, Å\x8dphelÄ\x93mata and blammata) are common, the former doing good and the latter harm; and they pronounce them to be not only \'common\' but also \'equal.\' \'Disadvantages\' and \'advantages\' (for so I\xa0render euchrÄ\x93stÄ\x93mata and duschrÄ\x93stÄ\x93mata) they held to be \'common\' but not \'equal.\' For things \'beneficial\' and \'injurious\' are goods and evils respectively, and these must needs be equal; but \'advantages\' and \'disadvantages\' belong to the class we speak of as \'preferred\' and \'rejected,\' and these may differ in degree. But whereas \'benefits\' and \'injuries\' are pronounced to be \'common,\' righteous and sinful acts are not considered \'common.\' < ^3.70 \xa0"They recommend the cultivation of friendship, classing it among \'things beneficial.\' In friendship some profess that the Wise Man will hold his friends\' interests as dear as his own, while others say that a man\'s own interests must necessarily be dearer to him; at the same time the latter admit that to enrich oneself by another\'s loss is an action repugt to that justice towards which we seem to possess a natural propensity. But the school I\xa0am discussing emphatically rejects the view that we adopt or approve either justice or friendship for the sake of their utility. For if it were so, the same claims of utility would be able to undermine and overthrow them. In fact the very existence of both justice and friendship will be impossible if they are not desired for their own sake. <' "^3.71 \xa0Right moreover, properly so styled and entitled, exists (they aver) by nature; and it is foreign to the nature of the Wise Man not only to wrong but even to hurt anyone. Nor again is it righteous to enter into a partnership in wrongdoing with one's friends or benefactors; and it is most truly and cogently maintained that honesty is always the best policy, and that whatever is fair and just is also honourable, and conversely whatever is honourable will also be just and fair. <"' None

47. Cicero, On Duties, 3.20-3.22, 3.26-3.27, 3.29-3.30, 3.42, 3.50-3.57, 3.63 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • agency, and communication • comic poets,community interests

Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 327, 328, 329, 330, 331, 332, 343, 347, 348; Mackey (2022), Belief and Cult: Rethinking Roman Religion, 113

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3.20 Erit autem haec formula Stoicorum rationi disciplinaeque maxime consentanea; quam quidem his libris propterea sequimur, quod, quamquam et a veteribus Academicis et a Peripateticis vestris, qui quondam idem erant, qui Academici, quae honesta sunt, anteponuntur iis, quae videntur utilia, tamen splendidius haec ab eis disseruntur, quibus, quicquid honestum est, idem utile videtur nec utile quicquam, quod non honestum, quam ab iis, quibus et honestum aliquid non utile et utile non honestum. Nobis autem nostra Academia magnam licentiam dat, ut, quodcumque maxime probabile occurrat, id nostro iure liceat defendere. Sed redeo ad formulam. ^3.21 Detrahere igitur alteri aliquid et hominem hominis incommodo suum commodum augere magis est contra naturam quam mors, quam paupertas, quam dolor, quam cetera, quae possunt aut corpori accidere aut rebus externis. Nam principio tollit convictum humanum et societatem. Si enim sic erimus affecti, ut propter suum quisque emolumentum spoliet aut violet alterum, disrumpi necesse est, eam quae maxime est secundum naturam, humani generis societatem. ^3.22 Ut, si unum quodque membrum sensum hunc haberet, ut posse putaret se valere, si proximi membri valetudinem ad se traduxisset, debilitari et interire totum corpus necesse esset, sic, si unus quisque nostrum ad se rapiat commoda aliorum detrahatque, quod cuique possit, emolumenti sui gratia, societas hominum et communitas evertatur necesse est. Nam sibi ut quisque malit, quod ad usum vitae pertineat, quam alteri acquirere, concessum est non repugte natura, illud natura non patitur, ut aliorum spoliis nostras facultates, copias, opes augeamus. ^3.26 Deinde, qui alterum violat, ut ipse aliquid commodi consequatur, aut nihil existimat se facere contra naturam aut magis fugiendam censet mortem, paupertatem, dolorem, amissionem etiam liberorum, propinquorum, amicorum quam facere cuiquam iniuriam. Si nihil existimat contra naturam fieri hominibus violandis, quid cum eo disseras, qui omnino hominem ex homine tollat? sin fugiendum id quidem censet, sed multo illa peiora, mortem, paupertatem, dolorem, errat in eo, quod ullum aut corporis aut fortunae vitium vitiis animi gravius existimat. Ergo unum debet esse omnibus propositum, ut eadem sit utilitas unius cuiusque et universorum; quam si ad se quisque rapiet, dissolvetur omnis humana consortio. ^3.27 Atque etiam, si hoc natura praescribit, ut homo homini, quicumque sit, ob eam ipsam causam, quod is homo sit, consultum velit, necesse est secundum eandem naturam omnium utilitatem esse communem. Quod si ita est, una continemur omnes et eadem lege naturae, idque ipsum si ita est, certe violare alterum naturae lege prohibemur. Verum autem primum; verum igitur extremum. ^3.29 Forsitan quispiam dixerit: Nonne igitur sapiens, si fame ipse conficiatur, abstulerit cibum alteri homini ad nullam rem utili? Minime vero; non enim mihi est vita mea utilior quam animi talis affectio, neminem ut violem commodi mei gratia. Quid? si Phalarim, crudelem tyrannum et immanem, vir bonus, ne ipse frigore conficiatur, vestitu spoliare possit, nonne faciat? ^3.30 Haec ad iudicandum sunt facillima. Nam, si quid ab homine ad nullam partem utili utilitatis tuae causa detraxeris, inhumane feceris contraque naturae legem; sin autem is tu sis, qui multam utilitatem rei publicae atque hominum societati, si in vita remaneas, afferre possis, si quid ob eam causam alteri detraxeris, non sit reprehendendum. Sin autem id non sit eius modi, suum cuique incommodum ferendum est potius quam de alterius commodis detrahendum. Non igitur magis est contra naturam morbus aut egestas aut quid eius modi quam detractio atque appetitio alieni, sed communis utilitatis derelictio contra naturam est; est enim iniusta. ^3.42 Nec tamen nostrae nobis utilitates omittendae sunt aliisque tradendae, cum iis ipsi egeamus, sed suae cuique utilitati, quod sine alterius iniuria fiat, serviendum est. Scite Chrysippus, ut multa: Qui stadium, inquit, currit, eniti et contendere debet, quam maxime possit, ut vincat, supplantare eum, quicum certet, aut manu depellere nullo modo debet; sic in vita sibi quemque petere, quod pertineat ad usum, non iniquum est, alteri deripere ius non est. ^3.50 Sed incidunt, ut supra dixi, saepe causae, cum repugnare utilitas honestati videatur, ut animadvertendum sit, repugnetne plane an possit cum honestate coniungi. Eius generis hae sunt quaestiones: si exempli gratia vir bonus Alexandrea Rhodum magnum frumenti nurerum advexerit in Rhodiorum inopia et fame summaque annonae caritate, si idem sciat complures mercatores Alexandrea solvisse navesque in cursu frumento onustas petentes Rhodum viderit, dicturusne sit id Rhodiis an silentio suum quam plurimo venditurus. Sapientem et bonum virum fingimus; de eius deliberatione et consultatione quaerimus, qui celaturus Rhodios non sit, si id turpe iudicet, sed dubitet, an turpe non sit. ^3.51 In huius modi causis aliud Diogeni Babylonio videri solet, magno et gravi Stoico, aliud Antipatro, discipulo eius, homini acutissimo. Antipatro omnia patefacienda, ut ne quid om-nino, quod venditor norit, emptor ignoret, Diogeni venditorem, quatenus iure civili constitutum sit, dicere vitia oportere, cetera sine insidiis agere et, quoniam vendat, velle quam optime vendere. Advexi, exposui, vendo meum non pluris quain ceteri, fortasse etiam minoris, cum maior est copia. Cui fit iniuria? ^3.52 Exoritur Antipatri ratio ex altera parte: Quid ais? tu cum horninibus consulere debeas et servire humanae societati eaque lege natus sis et ea habeas principia naturae, quibus parere et quae sequi debeas, ut utilitas tua communis sit utilitas vicissimque communis utilitas tua sit, celabis homines, quid iis adsit commoditatis et copiae? Respondebit Diogenes fortasse sic: Aliud est celare, aliud tacere; neque ego nune te celo, si tibi non dico, quae natura deorum sit, qui sit finis bonorum, quae tibi plus prodessent cognita quam tritici vilitas; sed non, quicquid tibi audire utile est, idem mihi dicere necesse est. ^3.53 Immo vero, inquiet ille, necesse est, siquidem meministi esse inter homines natura coniunctam societatem. Memini, inquiet ille; sed num ista societas talis est, ut nihil suum cuiusque sit? Quod si ila est, ne vendendum quidem quicquam est, sed dodum. Vides in hac tota disceptatione non illud dici: Quamvis hoc turpe sit, tamen, quoniam expedit, faciam, sed ita expedire, ut turpe non sit, ex altera autem parte, ea re, quia turpe sit, non esse faciendum. ^3.54 Vendat aedes vir bonus propter aliqua vitia, quae ipse norit, ceteri ignorent, pestilentes sint et habeantur salubres, ignoretur in omnibus cubiculis apparere serpentes, male materiatae sint, ruinosae, sed hoc praeter dominum nemo sciat; quaero, si haec emptoribus venditor non dixerit aedesque vendiderit pluris multo, quam se venditurun putarit, num id iniuste aut improbe fecerit.' "^3.55 Ille vero, inquit Antipater; quid est enim aliud erranti viam non monstrare, quod Athenis exsecrationibus publicis sanctum est, si hoc non est, emptorem pati ruere et per errorem in maximam fraudem incurrere? Plus etiam est quam viam non monstrare; nam est scientem in errorem alterum inducere. Diogenes contra: Num te emere coegit, qui ne hortatus quidem est? Ille, quod non placebat, proscripsit, tu, quod placebat, emisti. Quodsi, qui proscribunt villain bonam beneque aedificatam, non existimantur fefellisse, etiamsi illa nec bona est nec aedificata ratione, multo minus, qui domum non laudarunt. Ubi enim iudicium emptoris est, ibi fraus venditoris quae potest esse? Sin autem dictum non omne praestandum est, quod dictum non est, id praestandum putas? Quid vero est stultius quam venditorem eius rei, quam vendat, vitia narrare? quid autem tam absurdum, quam si domini iussu ita praeco praedicet: 'Domum pestilentem vendo'?" '^3.56 Sic ergo in quibusdam causis dubiis ex altera parte defenditur honestas, ex altera ita de utilitate dicitur, ut id, quod utile videatur, non modo facere honestum sit, sed etiam non facere turpe. Haec est illa, quae videtur utilium fieri cum honestis saepe dissensio. Quae diiudicanda sunt; non enim, ut quaereremus, exposuimus, sed ut explicaremus. ^3.57 Non igitur videtur nec frumentarius ille Rhodios nec hic aedium venditor celare emptores debuisse. Neque enim id est celare, quicquid reticeas, sed cum, quod tu scias, id ignorare emolumenti tui causa velis eos, quorum intersit id scire. Hoc autem celandi genus quale sit et cuius hominis, quis non videt? Certe non aperti, non simplicis, non ingenui, non iusti, non viri boni, versuti potius, obscuri, astuti, fallacis, malitiosi, callidi, veteratoris, vafri. Haec tot et alia plura nonne inutile est vitiorum subire nomina? ^3.63 Hecatonem quidem Rhodium, discipulum Panaeti, video in iis libris, quos de officio scripsit Q. Tuberoni, dicere sapientis esse nihil contra mores, leges, instituta facientem habere rationem rei familiaris. Neque enim solum nobis divites esse volumus, sed liberis, propinquis, amicis maximeque rei publicae. Singulorum enim facultates et copiae divitiae sunt civitatis. Huic Scaevolae factum, de quo paulo ante dixi, placere nullo modo potest; etenim omnino tantum se negat facturum compendii sui causa, quod non liceat. Huic nec laus magna tribuenda nec gratia est.'' None

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3.20 \xa0That rule, moreover, shall be in perfect harmony with the Stoics' system and doctrines. It is their teachings that I\xa0am following in these books, and for this reason: the older Academicians and your Peripatetics (who were once the same as the Academicians) give what is morally right the preference over what seems expedient; and yet the discussion of these problems, if conducted by those who consider whatever is morally right also expedient and nothing expedient that is not at the same time morally right, will be more illuminating than if conducted by those who think that something not expedient may be morally right and that something not morally right may be expedient. But our New Academy allows us wide liberty, so that it is within my right to defend any theory that presents itself to me as most probable. But to return to my rule. <" "^3.21 \xa0Well then, for a man to take something from his neighbour and to profit by his neighbour's loss is more contrary to Nature than is death or poverty or pain or anything else that can affect either our person or our property. For, in the first place, injustice is fatal to social life and fellowship between man and man. For, if we are so disposed that each, to gain some personal profit, will defraud or injure his neighbour, then those bonds of human society, which are most in accord with Nature's laws, must of necessity be broken. <" "^3.22 \xa0Suppose, by way of comparison, that each one of our bodily members should conceive this idea and imagine that it could be strong and well if it should draw off to itself the health and strength of its neighbouring member, the whole body would necessarily be enfeebled and die; so, if each one of us should seize upon the property of his neighbours and take from each whatever he could appropriate to his own use, the bonds of human society must inevitably be annihilated. For, without any conflict with Nature's laws, it is granted that everybody may prefer to secure for himself rather than for his neighbour what is essential for the conduct of life; but Nature's laws do forbid us to increase our means, wealth, and resources by despoiling others. <" ^3.26 \xa0Finally, if a man wrongs his neighbour to gain some advantage for himself he must either imagine that he is not acting in defiance of Nature or he must believe that death, poverty, pain, or even the loss of children, kinsmen, or friends, is more to be shunned than an act of injustice against another. If he thinks he is not violating the laws of Nature, when he wrongs his fellow-men, how is one to argue with the individual who takes away from man all that makes him man? But if he believes that, while such a course should be avoided, the other alternatives are much worse â\x80\x94 namely, death, poverty, pain â\x80\x94 he is mistaken in thinking that any ills affecting either his person or his property are more serious than those affecting his soul. This, then, ought to be the chief end of all men, to make the interest of each individual and of the whole body politic identical. For, if the individual appropriates to selfish ends what should be devoted to the common good, all human fellowship will be destroyed. <' "^3.27 \xa0And further, if Nature ordains that one man shall desire to promote the interests of a fellow-man, whoever he may be, just because he is a fellow-man, then it follows, in accordance with that same Nature, that there are interests that all men have in common. And, if this is true, we are all subject to one and the same law of Nature; and, if this also is true, we are certainly forbidden by Nature's law to wrong our neighbour. Now the first assumption is true; therefore the conclusion is likewise true. <" ^3.29 \xa0But, perhaps, someone may say: "Well, then, suppose a wise man were starving to death, might he not take the bread of some perfectly useless member of society?" Not at all; for my life is not more precious to me than that temper of soul which would keep me from doing wrong to anybody for my own advantage. "Or again; supposing a righteous man were in a position to rob the cruel and inhuman tyrant Phalaris of clothing, might he not do it to keep himself from freezing to death?" <' "^3.30 \xa0These cases are very easy to decide. For, if merely for one's own benefit one were to take something away from a man, though he were a perfectly worthless fellow, it would be an act of meanness and contrary to Nature's law. But suppose one would be able, by remaining alive, to render signal service to the state and to human society â\x80\x94 if from that motive one should take something from another, it would not be a matter for censure. But, if such is not the case, each one must bear his own burden of distress rather than rob a neighbour of his rights. We are not to say, therefore, that sickness or want or any evil of that sort is more repugt to Nature than to covet and to appropriate what is one's neighbour's; but we do maintain that disregard of the common interests is repugt to Nature; for it is unjust. <" ^3.42 \xa0And yet we are not required to sacrifice our own interest and surrender to others what we need for ourselves, but each one should consider his own interests, as far as he may without injury to his neighbour\'s. "When a man enters the foot-race," says Chrysippus with his usual aptness, "it is his duty to put forth all his strength and strive with all his might to win; but he ought never with his foot to trip, or with his hand to foul a competitor. Thus in the stadium of life, it is not unfair for anyone to seek to obtain what is needful for his own advantage, but he has no right to wrest it from his neighbour." < ^3.50 \xa0But, as I\xa0said above, cases often arise in which expediency may seem to clash with moral rectitude; and so we should examine carefully and see whether their conflict is inevitable or whether they may be reconciled. The following are problems of this sort: suppose, for example, a time of dearth and famine at Rhodes, with provisions at fabulous prices; and suppose that an honest man has imported a large cargo of grain from Alexandria and that to his certain knowledge also several other importers have set sail from Alexandria, and that on the voyage he has sighted their vessels laden with grain and bound for Rhodes; is he to report the fact to the Rhodians or is he to keep his own counsel and sell his own stock at the highest market price? I\xa0am assuming the case of a virtuous, upright man, and I\xa0am raising the question how a man would think and reason who would not conceal the facts from the Rhodians if he thought that it was immoral to do so, but who might be in doubt whether such silence would really be immoral. < ^3.51 \xa0In deciding cases of this kind Diogenes of Babylonia, a great and highly esteemed Stoic, consistently holds one view; his pupil Antipater, a most profound scholar, holds another. According to Antipater all the facts should be disclosed, that the buyer may not be uninformed of any detail that the seller knows; according to Diogenes the seller should declare any defects in his wares, in so far as such a course is prescribed by the common law of the land; but for the rest, since he has goods to sell, he may try to sell them to the best possible advantage, provided he is guilty of no misrepresentation. "I\xa0have imported my stock," Diogenes\'s merchant will say; "I\xa0have offered it for sale; I\xa0sell at a price no higher than my competitors â\x80\x94 perhaps even lower, when the market is overstocked. Who is wronged?" < ^3.52 \xa0"What say you?" comes Antipater\'s argument on the other side; "it is your duty to consider the interests of your fellow-men and to serve society; you were brought into the world under these conditions and have these inborn principles which you are in duty bound to obey and follow, that your interest shall be the interest of the community and conversely that the interest of the community shall be your interest as well; will you, in view of all these facts, conceal from your fellow-men what relief in plenteous supplies is close at hand for them?" "It is one thing to conceal," Diogenes will perhaps reply; not to reveal is quite a different thing. At this present moment I\xa0am not concealing from you, even if I\xa0am not revealing to you, the nature of gods or the highest good; and to know these secrets would be of more advantage to you than to know that the price of wheat was down. But I\xa0am under no obligation to tell you everything that it may be to your interest to be told." < ^3.53 \xa0"Yea," Antipater will say, "but you are, as you must admit, if you will only bethink you of the bonds of fellowship forged by Nature and existing between man and man." "I\xa0do not forget them," the other will reply: but do you mean to say that those bonds of fellowship are such that there is no such thing as private property? If that is the case, we should not sell anything at all, but freely give everything away." In this whole discussion, you see, no one says, "However wrong morally this or that may be, still, since it is expedient, I\xa0will do it"; but the one side asserts that a given act is expedient, without being morally wrong, while the other insists that the act should not be done, because it is morally wrong. < ^3.54 \xa0Suppose again that an honest man is offering a house for sale on account of certain undesirable features of which he himself is aware but which nobody else knows; suppose it is unsanitary, but has the reputation of being healthful; suppose it is not generally known that vermin are to be found in all the bedrooms; suppose, finally, that it is built of unsound timber and likely to collapse, but that no one knows about it except the owner; if the vendor does not tell the purchaser these facts but sells him the house for far more than he could reasonably have expected to get for it, I\xa0ask whether his transaction is unjust or dishonourable. < ^3.55 \xa0"Yes," says Antipater, "it is; for to allow a purchaser to be hasty in closing a deal and through mistaken judgment to incur a very serious loss, if this is not refusing \'to set a man right when he has lost his way\' (a\xa0crime which at Athens is prohibited on pain of public execration), what is? It is even worse than refusing to set a man on his way: it is deliberately leading a man astray." "Can you say," answers Diogenes, "that he compelled you to purchase, when he did not even advise it? He advertised for sale what he did not like; you bought what you did like. If people are not considered guilty of swindling when they place upon their placards For Sale: A\xa0Fine Villa, Well Built, even when it is neither good nor properly built, still less guilty are they who say nothing in praise of their house. For there the purchaser may exercise his own judgment, what fraud can there be on the part of the vendor? But if, again, not all that is expressly stated has to be made good, do you think a man is bound to make good what has not been said? What, pray, would be more stupid than for a vendor to recount all the faults in the article he is offering for sale? And what would be so absurd as for an auctioneer to cry, at the owner\'s bidding, \'Here is an unsanitary house for sale\'?" < ^3.56 \xa0In this way, then, in certain doubtful cases moral rectitude is defended on the one side, while on the other side the case of expediency is so presented as to make it appear not only morally right to do what seems expedient, but even morally wrong not to do it. This is the contradiction that seems often to arise between the expedient and the morally right. But I\xa0must give my decision in these two cases; for I\xa0did not propound them merely to raise the questions, but to offer a solution. <' "^3.57 \xa0I\xa0think, then, that it was the duty of that grain-dealer not to keep back the facts from the Rhodians, and of this vendor of the house to deal in the same way with his purchaser. The fact is that merely holding one's peace about a thing does not constitute concealment, but concealment consists in trying for your own profit to keep others from finding out something that you know, when it is for their interest to know it. And who fails to discern what manner of concealment that is and what sort of person would be guilty of it? At all events he would be no candid or sincere or straightforward or upright or honest man, but rather one who is shifty, sly, artful, shrewd, underhand, cunning, one grown old in fraud and subtlety. Is it not inexpedient to subject oneself to all these terms of reproach and many more besides? <" ^3.63 \xa0Now I\xa0observe that Hecaton of Rhodes, a pupil of Panaetius, says in his books on "Moral Duty" dedicated to Quintus Tubero that "it is a wise man\'s duty to take care of his private interests, at the same time doing nothing contrary to the civil customs, laws, and institutions. But that depends on our purpose in seeking prosperity; for we do not aim to be rich for ourselves alone but for our children, relatives, friends, and, above all, for our country. For the private fortunes of individuals are the wealth of the state." Hecaton could not for a moment approve of Scaevola\'s act, which I\xa0cited a moment ago; for he openly avows that he will abstain from doing for his own profit only what the law expressly forbids. Such a man deserves no great praise nor gratitude. <'" None

48. Hebrew Bible, Daniel, 2.18-2.19, 7.18, 7.22, 7.25, 7.27, 9.3, 10.21, 11.31, 12.1-12.4, 12.9-12.10 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Community • Egypt, Egyptian, Elect, community of, suffering of • Elephantine, community and language of • Eschatological community/ies • Eschatology/Eschatological, Community • Onias community, death / murder • Onias community, flight / arrival to Egypt • Prayer, of a community • Property, communal use of • Qumran community • Qumran, Community/Group • Qumran/Qumran Community • communal laments • community • community, • community, faithful • identity, of self and/or community • manuscripts, and history of the Qumran community/sect

Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 55; Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 187; Crabb (2020), Luke/Acts and the End of History, 97, 288; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 42, 54, 77, 267; Gera (2014), Judith, 184, 301; JonquiÃ¨re (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 246; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 11, 24; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 293; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 175; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 133, 329; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 52, 166; Schiffman (1983), Testimony and the Penal Code, 188; Stuckenbruck (2007), 1 Enoch 91-108, 230, 568, 570; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 176; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 31; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 134

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2.18 וְרַחֲמִין לְמִבְעֵא מִן־קֳדָם אֱלָהּ שְׁמַיָּא עַל־רָזָה דְּנָה דִּי לָא יְהֹבְדוּן דָּנִיֵּאל וְחַבְרוֹהִי עִם־שְׁאָר חַכִּימֵי בָבֶל׃ ^2.19 אֱדַיִן לְדָנִיֵּאל בְּחֶזְוָא דִי־לֵילְיָא רָזָה גֲלִי אֱדַיִן דָּנִיֵּאל בָּרִךְ לֶאֱלָהּ שְׁמַיָּא׃ ^7.18 וִיקַבְּלוּן מַלְכוּתָא קַדִּישֵׁי עֶלְיוֹנִין וְיַחְסְנוּן מַלְכוּתָא עַד־עָלְמָא וְעַד עָלַם עָלְמַיָּא׃ ^7.22 עַד דִּי־אֲתָה עַתִּיק יוֹמַיָּא וְדִינָא יְהִב לְקַדִּישֵׁי עֶלְיוֹנִין וְזִמְנָא מְטָה וּמַלְכוּתָא הֶחֱסִנוּ קַדִּישִׁין׃ ^7.25 וּמִלִּין לְצַד עליא עִלָּאָה יְמַלִּל וּלְקַדִּישֵׁי עֶלְיוֹנִין יְבַלֵּא וְיִסְבַּר לְהַשְׁנָיָה זִמְנִין וְדָת וְיִתְיַהֲבוּן בִּידֵהּ עַד־עִדָּן וְעִדָּנִין וּפְלַג עִדָּן׃ ^7.27 וּמַלְכוּתָה וְשָׁלְטָנָא וּרְבוּתָא דִּי מַלְכְוָת תְּחוֹת כָּל־שְׁמַיָּא יְהִיבַת לְעַם קַדִּישֵׁי עֶלְיוֹנִין מַלְכוּתֵהּ מַלְכוּת עָלַם וְכֹל שָׁלְטָנַיָּא לֵהּ יִפְלְחוּן וְיִשְׁתַּמְּעוּן׃ ^9.3 וָאֶתְּנָה אֶת־פָּנַי אֶל־אֲדֹנָי הָאֱלֹהִים לְבַקֵּשׁ תְּפִלָּה וְתַחֲנוּנִים בְּצוֹם וְשַׂק וָאֵפֶר׃ ^10.21 אֲבָל אַגִּיד לְךָ אֶת־הָרָשׁוּם בִּכְתָב אֱמֶת וְאֵין אֶחָד מִתְחַזֵּק עִמִּי עַל־אֵלֶּה כִּי אִם־מִיכָאֵל שַׂרְכֶם׃ ^11.31 וּזְרֹעִים מִמֶּנּוּ יַעֲמֹדוּ וְחִלְּלוּ הַמִּקְדָּשׁ הַמָּעוֹז וְהֵסִירוּ הַתָּמִיד וְנָתְנוּ הַשִּׁקּוּץ מְשׁוֹמֵם׃ ^12.1 וּבָעֵת הַהִיא יַעֲמֹד מִיכָאֵל הַשַּׂר הַגָּדוֹל הָעֹמֵד עַל־בְּנֵי עַמֶּךָ וְהָיְתָה עֵת צָרָה אֲשֶׁר לֹא־נִהְיְתָה מִהְיוֹת גּוֹי עַד הָעֵת הַהִיא וּבָעֵת הַהִיא יִמָּלֵט עַמְּךָ כָּל־הַנִּמְצָא כָּתוּב בַּסֵּפֶר׃ ^12.1 יִתְבָּרֲרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים וְהִרְשִׁיעוּ רְשָׁעִים וְלֹא יָבִינוּ כָּל־רְשָׁעִים וְהַמַּשְׂכִּלִים יָבִינוּ׃ ^12.2 וְרַבִּים מִיְּשֵׁנֵי אַדְמַת־עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם׃ ^12.3 וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד׃ ^12.4 וְאַתָּה דָנִיֵּאל סְתֹם הַדְּבָרִים וַחֲתֹם הַסֵּפֶר עַד־עֵת קֵץ יְשֹׁטְטוּ רַבִּים וְתִרְבֶּה הַדָּעַת׃ ^12.9 וַיֹּאמֶר לֵךְ דָּנִיֵּאל כִּי־סְתֻמִים וַחֲתֻמִים הַדְּבָרִים עַד־עֵת קֵץ׃' ' None

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2.18 that they might ask mercy of the God of heaven concerning this secret; that Daniel and his companions should not perish with the rest of the wise men of Babylon. ^2.19 Then was the secret revealed unto Daniel in a vision of the night. Then Daniel blessed the God of heaven. ^7.18 But the saints of the Most High shall receive the kingdom, and possess the kingdom for ever, even for ever and ever.’ ^7.22 until the Ancient of days came, and judgment was given for the saints of the Most High; and the time came, and the saints possessed the kingdom. ^7.25 And he shall speak words against the Most High, and shall wear out the saints of the Most High; and he shall think to change the seasons and the law; and they shall be given into his hand until a time and times and half a time. ^7.27 And the kingdom and the dominion, and the greatness of the kingdoms under the whole heaven, shall be given to the people of the saints of the Most High; their kingdom is an everlasting kingdom, and all dominions shall serve and obey them.’ ^9.3 And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes. ^10.21 Howbeit I will declare unto thee that which is inscribed in the writing of truth; and there is none that holdeth with me against these, except Michael your prince. ^11.31 And arms shall stand on his part, and they shall profane the sanctuary, even the stronghold, and shall take away the continual burnt-offering, and they shall set up the detestable thing that causeth appalment. ^12.1 And at that time shall Michael stand up, the great prince who standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book. ^12.2 And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence. ^12.3 And they that are wise shall shine as the brightness of the firmament; and they that turn the many to righteousness as the stars for ever and ever. ^12.4 But thou, O Daniel, shut up the words, and seal the book, even to the time of the end; many shall run to and fro, and knowledge shall be increased.’ ^12.9 And he said: ‘Go thy way, Daniel; for the words are shut up and sealed till the time of the end. ^12.10 Many shall purify themselves, and make themselves white, and be refined; but the wicked shall do wickedly; and none of the wicked shall understand; but they that are wise shall understand.' ' None

49. Polybius, Histories, 4.20.8 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • chorus, khoros, image of community • choruses/choreuts, recruited from local communities

Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 11; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 5

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4.20.8 ταῦτα γὰρ πᾶσίν ἐστι γνώριμα καὶ συνήθη, διότι σχεδὸν παρὰ μόνοις Ἀρκάσι πρῶτον μὲν οἱ παῖδες ἐκ νηπίων ᾄδειν ἐθίζονται κατὰ νόμους τοὺς ὕμνους καὶ παιᾶνας, οἷς ἕκαστοι κατὰ τὰ πάτρια τοὺς ἐπιχωρίους ἥρωας καὶ θεοὺς ὑμνοῦσι·'' None

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4.20.8 \xa0For it is a well-known fact, familiar to all, that it is hardly known except in Arcadia, that in the first place the boys from their earliest childhood are trained to sing in measure the hymns and paeans in which by traditional usage they celebrated the heroes and gods of each particular place: later they learn the measures of Philoxenus and Timotheus, and every year in the theatre they compete keenly in choral singing to the accompaniment of professional flute-players, the boys in the contest proper to them and the young men in what is called the men's contest. <"" None

50. Septuagint, 3 Maccabees, 1.19, 2.12, 5.51, 6.1, 7.19-7.20 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Alexandria, Zealots in Alexandrian Jewish community • Community • New Moon, communal gatherings • Onias community • Onias community, flight / arrival to Egypt • Qumran, communal meals • Qumran, community • Sardis, Jewish community • Therapeutae, communal meals • communal laments • community • community/communities (Jewish) • community/communities (Jewish), Egyptian-Jewish • community/communities (Jewish), Elephantine • pagan, pagans, communal meals • prayer, Essenes, communal meals • prayer, communal, public

Found in books: Gera (2014), Judith, 181, 182; JonquiÃ¨re (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 149; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 139; Levine (2005), The Ancient Synagogue, The First Thousand Years, 141, 172; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 31; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 174, 212, 247, 258, 315, 400, 406; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 358

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1.19 Those women who had recently been arrayed for marriage abandoned the bridal chambers prepared for wedded union, and, neglecting proper modesty, in a disorderly rush flocked together in the city. ^2.12 And because oftentimes when our fathers were oppressed you helped them in their humiliation, and rescued them from great evils, ^5.51 and cried out in a very loud voice, imploring the Ruler over every power to manifest himself and be merciful to them, as they stood now at the gates of death. ^6.1 Even if our lives have become entangled in impieties in our exile, rescue us from the hand of the enemy, and destroy us, Lord, by whatever fate you choose. ^6.1 Then a certain Eleazar, famous among the priests of the country, who had attained a ripe old age and throughout his life had been adorned with every virtue, directed the elders around him to cease calling upon the holy God and prayed as follows: ^7.19 And when they had landed in peace with appropriate thanksgiving, there too in like manner they decided to observe these days as a joyous festival during the time of their stay.' ' None

51. Septuagint, 1 Maccabees, 1.46, 1.63, 2.42, 3.48-3.49, 3.51, 4.36-4.59, 7.33, 14.28 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Onias community • Onias community, death / murder • Onias community, flight / arrival to Egypt • Qumran, community • Septuagint, synagogue, community, congregation • communal laments • community • pagan, pagans, relationship with Jewish community • prayer, communal vs. individual

Found in books: Gera (2014), Judith, 179, 180, 181, 182; Levine (2005), The Ancient Synagogue, The First Thousand Years, 23, 41, 42, 147; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 26, 31; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 201, 352, 401

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1.46 to defile the sanctuary and the priests, ^1.63 They chose to die rather than to be defiled by food or to profane the holy covet; and they did die. ^2.42 Then there united with them a company of Hasideans, mighty warriors of Israel, every one who offered himself willingly for the law. ^3.48 And they opened the book of the law to inquire into those matters about which the Gentiles were consulting the images of their idols. ^3.49 They also brought the garments of the priesthood and the first fruits and the tithes, and they stirred up the Nazirites who had completed their days; ^3.51 Thy sanctuary is trampled down and profaned,and thy priests mourn in humiliation. ^4.36 Then said Judas and his brothers, "Behold, our enemies are crushed; let us go up to cleanse the sanctuary and dedicate it." ^4.37 So all the army assembled and they went up to Mount Zion. ^4.38 And they saw the sanctuary desolate, the altar profaned, and the gates burned. In the courts they saw bushes sprung up as in a thicket, or as on one of the mountains. They saw also the chambers of the priests in ruins. ^4.39 Then they rent their clothes, and mourned with great lamentation, and sprinkled themselves with ashes. ^4.40 They fell face down on the ground, and sounded the signal on the trumpets, and cried out to Heaven. ^4.41 Then Judas detailed men to fight against those in the citadel until he had cleansed the sanctuary. ^4.42 He chose blameless priests devoted to the law, ^4.43 and they cleansed the sanctuary and removed the defiled stones to an unclean place. ^4.44 They deliberated what to do about the altar of burnt offering, which had been profaned. ^4.45 And they thought it best to tear it down, lest it bring reproach upon them, for the Gentiles had defiled it. So they tore down the altar, ^4.46 and stored the stones in a convenient place on the temple hill until there should come a prophet to tell what to do with them. ^4.47 Then they took unhewn stones, as the law directs, and built a new altar like the former one. ^4.48 They also rebuilt the sanctuary and the interior of the temple, and consecrated the courts. ^4.49 They made new holy vessels, and brought the lampstand, the altar of incense, and the table into the temple. ^4.50 Then they burned incense on the altar and lighted the lamps on the lampstand, and these gave light in the temple. ^4.51 They placed the bread on the table and hung up the curtains. Thus they finished all the work they had undertaken. ^4.52 Early in the morning on the twenty-fifth day of the ninth month, which is the month of Chislev, in the one hundred and forty-eighth year, ^4.53 they rose and offered sacrifice, as the law directs, on the new altar of burnt offering which they had built. ^4.54 At the very season and on the very day that the Gentiles had profaned it, it was dedicated with songs and harps and lutes and cymbals. ^4.55 All the people fell on their faces and worshiped and blessed Heaven, who had prospered them. ^4.56 So they celebrated the dedication of the altar for eight days, and offered burnt offerings with gladness; they offered a sacrifice of deliverance and praise. ^4.57 They decorated the front of the temple with golden crowns and small shields; they restored the gates and the chambers for the priests, and furnished them with doors. ^4.58 There was very great gladness among the people, and the reproach of the Gentiles was removed. ^4.59 Then Judas and his brothers and all the assembly of Israel determined that every year at that season the days of dedication of the altar should be observed with gladness and joy for eight days, beginning with the twenty-fifth day of the month of Chislev. ^7.33 After these events Nicanor went up to Mount Zion. Some of the priests came out of the sanctuary, and some of the elders of the people, to greet him peaceably and to show him the burnt offering that was being offered for the king. ^14.28 in Asaramel, in the great assembly of the priests and the people and the rulers of the nation and the elders of the country, the following was proclaimed to us:'' None

52. Septuagint, 2 Maccabees, 3.9-3.12, 3.15, 3.19, 4.14, 6.18-6.31 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Onias community • Onias community, death / murder • Onias community, flight / arrival to Egypt • Qumran, community • Sepphoris, Jewish community • Tiberias, Jewish community • communal laments • community • community, Damascus • self, communal self

Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 87; Gera (2014), Judith, 182; Levine (2005), The Ancient Synagogue, The First Thousand Years, 410; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 31; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 95; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 111, 113, 115, 155, 174, 328, 370, 409

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3.9 When he had arrived at Jerusalem and had been kindly welcomed by the high priest of the city, he told about the disclosure that had been made and stated why he had come, and he inquired whether this really was the situation.'" "^3.10 The high priest explained that there were some deposits belonging to widows and orphans,'" "^3.11 and also some money of Hyrcanus, son of Tobias, a man of very prominent position, and that it totaled in all four hundred talents of silver and two hundred of gold. To such an extent the impious Simon had misrepresented the facts.'" '^3.12 And he said that it was utterly impossible that wrong should be done to those people who had trusted in the holiness of the place and in the sanctity and inviolability of the temple which is honored throughout the whole world."' "^3.15 The priests prostrated themselves before the altar in their priestly garments and called toward heaven upon him who had given the law about deposits, that he should keep them safe for those who had deposited them.'" "^3.19 Women, girded with sackcloth under their breasts, thronged the streets. Some of the maidens who were kept indoors ran together to the gates, and some to the walls, while others peered out of the windows.'" "^4.14 that the priests were no longer intent upon their service at the altar. Despising the sanctuary and neglecting the sacrifices, they hastened to take part in the unlawful proceedings in the wrestling arena after the call to the discus,'" "^6.18 Eleazar, one of the scribes in high position, a man now advanced in age and of noble presence, was being forced to open his mouth to eat swine's flesh.'" "^6.19 But he, welcoming death with honor rather than life with pollution, went up to the the rack of his own accord, spitting out the flesh,'" "^6.20 as men ought to go who have the courage to refuse things that it is not right to taste, even for the natural love of life.'" "^6.21 Those who were in charge of that unlawful sacrifice took the man aside, because of their long acquaintance with him, and privately urged him to bring meat of his own providing, proper for him to use, and pretend that he was eating the flesh of the sacrificial meal which had been commanded by the king,'" "^6.22 o that by doing this he might be saved from death, and be treated kindly on account of his old friendship with them.'" "^6.23 But making a high resolve, worthy of his years and the dignity of his old age and the gray hairs which he had reached with distinction and his excellent life even from childhood, and moreover according to the holy God-given law, he declared himself quickly, telling them to send him to Hades.'" "^6.24 Such pretense is not worthy of our time of life, he said, 'lest many of the young should suppose that Eleazar in his ninetieth year has gone over to an alien religion,'" "^6.25 and through my pretense, for the sake of living a brief moment longer, they should be led astray because of me, while I defile and disgrace my old age.'" "^6.26 For even if for the present I should avoid the punishment of men, yet whether I live or die I shall not escape the hands of the Almighty.'" "^6.27 Therefore, by manfully giving up my life now, I will show myself worthy of my old age'" "^6.28 and leave to the young a noble example of how to die a good death willingly and nobly for the revered and holy laws.'When he had said this, he went at once to the rack.'" "^6.29 And those who a little before had acted toward him with good will now changed to ill will, because the words he had uttered were in their opinion sheer madness.'" "^6.30 When he was about to die under the blows, he groaned aloud and said: 'It is clear to the Lord in his holy knowledge that, though I might have been saved from death, I am enduring terrible sufferings in my body under this beating, but in my soul I am glad to suffer these things because I fear him.'" "^6.31 So in this way he died, leaving in his death an example of nobility and a memorial of courage, not only to the young but to the great body of his nation.'"" None

53. Septuagint, Ecclesiasticus (Siracides), 7.29, 30.18, 33.13-33.15, 45.7, 45.15, 45.23-45.25 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Alexandria, Zealots in Alexandrian Jewish community • Community Rule • Jewish, people, community • Qumran community • Qumran community, Enochic texts and traditions in • Qumran, Community/Group • community

Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 54, 122; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 184; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 26, 31; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 101; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 358; Stuckenbruck (2007), 1 Enoch 91-108, 377; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 131

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7.29 With all your soul fear the Lord,and honor his priests. ^30.18 Good things poured out upon a mouth that is closed are like offerings of food placed upon a grave. ^33.13 As clay in the hand of the potter -- for all his ways are as he pleases -- so men are in the hand of him who made them,to give them as he decides. ^33.14 Good is the opposite of evil,and life the opposite of death;so the sinner is the opposite of the godly. ^33.15 Look upon all the works of the Most High;they likewise are in pairs, one the opposite of the other. ^45.7 He made an everlasting covet with him,and gave him the priesthood of the people. He blessed him with splendid vestments,and put a glorious robe upon him. ^45.15 Moses ordained him,and anointed him with holy oil;it was an everlasting covet for him and for his descendants all the days of heaven,to minister to the Lord and serve as priest and bless his people in his name. ^45.23 Phinehas the son of Eleazar is the third in glory,for he was zealous in the fear of the Lord,and stood fast, when the people turned away,in the ready goodness of his soul,and made atonement for Israel. ^45.24 Therefore a covet of peace was established with him,that he should be leader of the sanctuary and of his people,that he and his descendants should have the dignity of the priesthood for ever. ^45.25 A covet was also established with David,the son of Jesse, of the tribe of Judah:the heritage of the king is from son to son only;so the heritage of Aaron is for his descendants.'' None

54. Septuagint, Judith, 2.4, 4.14-4.15, 6.16-6.18, 8.6 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: • Elephantine, community and language of • New Moon, communal gatherings • collegium, Jewish communities as • communal laments • communal laments, animals • community

Found in books: Gera (2014), Judith, 179, 181, 183, 184, 301, 475; Levine (2005), The Ancient Synagogue, The First Thousand Years, 98; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 31; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 123; Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 93

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2.4 When he had finished setting forth his plan, Nebuchadnezzar king of the Assyrians called Holofernes, the chief general of his army, second only to himself, and said to him, ^4.14 And Joakim the high priest and all the priests who stood before the Lord and ministered to the Lord, with their loins girded with sackcloth, offered the continual burnt offerings and the vows and freewill offerings of the people. ^4.15 With ashes upon their turbans, they cried out to the Lord with all their might to look with favor upon the whole house of Israel. ^6.16 They called together all the elders of the city, and all their young men and their women ran to the assembly; and they set Achior in the midst of all their people, and Uzziah asked him what had happened. ^6.17 He answered and told them what had taken place at the council of Holofernes, and all that he had said in the presence of the Assyrian leaders, and all that Holofernes had said so boastfully against the house of Israel. ^8.6 She fasted all the days of her widowhood, except the day before the sabbath and the sabbath itself, the day before the new moon and the day of the new moon, and the feasts and days of rejoicing of the house of Israel. ' ' None

55. Septuagint, Wisdom of Solomon, 3.5-3.6, 5.2, 6.10 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Alexandria, Jewish community of • Qumran community • community • community, Damascus • community, faithful

Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 179; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 193; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 138, 139; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 47

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3.5 Having been disciplined a little, they will receive great good,because God tested them and found them worthy of himself; ^3.5 The righteous stumbleth and holdeth the Lord righteous: He falleth and looketh out for what God will do to him; ^3.6 He seeketh out whence his deliverance will come. ^3.6 like gold in the furnace he tried them,and like a sacrificial burnt offering he accepted them. ^6.10 For they will be made holy who observe holy things in holiness,and those who have been taught them will find a defense.' ' None

56. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Community Rule • Constitutionalism comparative, and community • Dead Sea Scrolls, Community Rule ( • Dead Sea Scrolls, in the Community Rule • Matthaean church, community • Meals, communal • Property, communal use of • Qumran community • Qumran literature, councils and community • Qumran texts, Community Rule • Qumran/Qumran Community • Rule of the Community, writing style of • Temple, community as • assets, communal • community • community, Corinth • community, Damascus • community, Jubilees • community, Qumran • community, faithful • covenantal community, Qumran as • enemies, clemency toward ones, of Qumran community • hermeneutics, and making communities • property, communal • temple, as community, at Qumran

Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 147; Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 40, 45; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 33, 40; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 31, 36, 43, 44, 84, 88, 180; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 95, 96; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 26, 40; Flatto (2021), The Crown and the Courts, 74; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 26, 43, 46, 47, 50, 51, 52, 53, 54, 55, 57, 58, 60, 63, 64, 77, 84, 146, 147, 149, 150, 151, 152, 153, 156, 158, 160, 161, 163, 164, 176, 182, 199, 229, 230, 232, 243, 267, 373; Hayes (2022), The Literature of the Sages: A Re-Visioning, 77; Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 200; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 165, 167, 168; Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 203, 205; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 93, 94, 96, 138, 139, 187, 221; Schiffman (1983), Testimony and the Penal Code, 111, 170, 175, 196, 205; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 24; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 330; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 46, 53, 76, 85, 158, 182, 189, 436, 437, 448; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 198

57. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Hymns of the Community • Qumran community • Qumran/Qumran Community • community, Damascus • community, Qumran • enemies, clemency toward ones, of Qumran community • hermeneutics, and making communities • manuscripts, and history of the Qumran community/sect • temple, as community, at Qumran • textual communities

Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 27; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 123; Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 185; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 178; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 42, 57, 61; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 165; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 35; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 116, 138; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 158

58. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Communal, • Community Rule • Egypt, Egyptian, Elect, community of, suffering of • Meals, communal • Qumran community • Qumran/Qumran Community • community, Qumran • enemies, clemency toward ones, of Qumran community • priesthood, priests, community • temple, as community, at Qumran

Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 27; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 26; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 36, 124, 125; Crabb (2020), Luke/Acts and the End of History, 97, 288, 290; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 60, 102, 178, 200; Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 200; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 164, 165, 166; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 221; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 213; Schiffman (1983), Testimony and the Penal Code, 193, 207

59. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Community Rule • Constitutionalism comparative, and community • Dead Sea Scrolls, Community Rule ( • Dead Sea Scrolls, in the Community Rule • Matthaean church, community • Meals, communal • Property, communal use of • Qumran community • Qumran literature, councils and community • Qumran texts, Community Rule • Qumran/Qumran Community • Rule of the Community, writing style of • Temple, community as • assets, communal • community • community, Corinth • community, Damascus • community, Jubilees • community, Qumran • community, faithful • covenantal community, Qumran as • hermeneutics, and making communities • property, communal • temple, as community, at Qumran

Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 147; Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 40, 45; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 31, 36, 43, 44, 84, 88, 180; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 95, 96; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 26, 40; Flatto (2021), The Crown and the Courts, 74; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 26, 43, 46, 47, 50, 51, 52, 53, 54, 55, 57, 58, 60, 64, 77, 84, 146, 147, 149, 150, 151, 152, 153, 156, 158, 160, 161, 163, 164, 176, 182, 199, 229, 230, 232, 243, 267, 373; Hayes (2022), The Literature of the Sages: A Re-Visioning, 77; Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 200; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 165, 167; Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 203, 205; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 93, 94, 96, 138, 139, 187, 221; Schiffman (1983), Testimony and the Penal Code, 111, 170, 175, 196, 205; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 24; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 330; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 46, 53, 76, 85, 158, 182, 189, 436, 437, 448; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 98, 107, 111, 114

60. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Egypt, Egyptian, Elect, community of, suffering of • Qumran/Qumran Community • Temple, community as • community, Qumran • temple, as community, at Qumran

Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 123; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 51, 58, 59, 90, 152, 164, 182; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 163; Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 212, 213, 214, 215; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 85

61. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • community, with angels • temple, as community, at Qumran

Found in books: Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 121; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 166

62. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • community, Qumran • enemies, clemency toward ones, of Qumran community

Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 31; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 67

63. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Baumgarten, Albert, on authority in the Rule of the Community • Communal, • Community Rule • Community Rule ( • Community Rule (Qumran text) • Community Rule (Serekh HaYaḥad 1QS]) • Community prayer • Constitutionalism comparative, and community • Covenant, people/community of the • Dead Sea Scrolls, Community Rule • Dead Sea Scrolls, Community Rule ( • Dead Sea Scrolls, in the Community Rule • Egypt, Egyptian, Elect, community of, suffering of • Life, Christian/community • Meals, communal • Onias community • Onias community, settlement • Philos Essenes, in many communities • Qumran community • Qumran community / sect • Qumran literature, councils and community • Qumran texts, Community Rule • Qumran, community • Qumran/Qumran Community • Rule of the Community • Rule of the Community (the Serekh) • Rule of the Community, Cave • Rule of the Community, on revealing hidden things • Spirit, characterizations as, communal • Spirit, effects of, initiation into community • Temple, community as • Yaḥad—see also Qumran/Qumran, Community • community • community, Corinth • community, Damascus • community, Jubilees • community, Qumran • community, borders of • community, boundaries • community, faithful • community, preserving sanctity of • community, with angels • community/communities (Jewish) • covenantal community, Qumran as • dinner, communal • enemies, clemency toward ones, of Qumran community • fellowship, communal • meals, communal • meals, communal, purity requirements for • property, communal • temple, as community, at Qumran

Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 147; Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 27, 30; Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 115, 116; Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 25, 27, 28, 40, 43, 44, 45, 47, 48, 63, 64, 88, 89, 97, 98, 99, 100; Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 194; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 227; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 43, 44, 45, 53; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 31, 40, 43; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 31, 41, 43, 44, 67, 84, 124, 180; Crabb (2020), Luke/Acts and the End of History, 290; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 96, 97; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 282, 317, 331, 350; Flatto (2021), The Crown and the Courts, 74, 75; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 44, 45, 46, 47, 48, 50, 51, 52, 54, 56, 58, 59, 60, 62, 63, 77, 84, 85, 87, 98, 104, 130, 146, 150, 151, 152, 153, 154, 156, 164, 166, 182, 200, 232; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 26, 54, 233, 238; Hayes (2022), The Literature of the Sages: A Re-Visioning, 77; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 402; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 164, 165, 166, 167, 168; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 81, 82, 83; Levison (2009), Filled with the Spirit, 211, 215, 216, 271, 288, 289, 290, 408, 411; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 25; Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 203, 205, 206, 207, 209, 210; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 90, 91, 101, 105, 106, 107, 109, 110, 138, 139, 221; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 5, 8, 9, 381; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 85, 213; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 108; Schiffman (1983), Testimony and the Penal Code, 163, 197, 198, 199, 206, 208; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 31, 44, 63; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 302, 330; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 135, 158, 189, 229, 336, 422, 423, 436, 448; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 97, 98, 112, 113, 115

64. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Qumran community • Qumran/Qumran Community • dinner, communal

Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 43, 182; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 166; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 25

65. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Qumran community • Qumran/Qumran Community • Temple, community as • community, Qumran • temple, as community, at Qumran

Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 36, 84; Crabb (2020), Luke/Acts and the End of History, 290; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 47, 56, 60, 166, 185; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 166; Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 205; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 158, 448, 449

66. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Qumran/Qumran Community • community, Qumran

Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 40; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 60

67. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Community Rule • Qumran/Qumran Community • Rule of the Community, and law of tithes • Rule of the Community, on length of impurity • Rule of the Community, on number of wives • community, Qumran • hermeneutics, and making communities

Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 194; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 36, 84; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 26; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 185, 200; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 156, 157, 158, 159

68. Anon., Sibylline Oracles, 3.591-3.593 (1st cent. BCE - 5th cent. CE)
Tagged with subjects: • Onias community • Onias community, flight / arrival to Egypt • Qumran, community • community, borders of • meals, communal, purity requirements for

Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 44; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 232, 233, 234

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3.591 But when from Italy shall come a man, ^3.592 A spoiler, then, Laodicea, thou, ^3.593 Beautiful city of the Carian'' None

69. Diodorus Siculus, Historical Library, 15.49.1, 40.3.1-40.3.3 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Alexandria, Jewish community of • Onias community • Onias community, flight / arrival to Egypt • Qumran, community • communal religion • theoria, sense of community

Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 227; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 274; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 103; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 284, 286, 407

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15.49.1 \xa0In Ionia nine cities were in the habit of holding sacrifices of great antiquity on a large scale to Poseidon in a lonely region near the place called MycalÃª. Later, however, as a result of the outbreak of wars in this neighbourhood, since they were unable to hold the Panionia there, they shifted the festival gathering to a safe place near Ephesus. Having sent an embassy to Delphi, they received an oracle telling them to take copies of the ancient ancestral altars at HelicÃª, which was situated in what was then known as Ionia, but is now known as AchaÃ¯a.' ' None

70. Philo of Alexandria, On The Posterity of Cain, 101 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Divine self-communication • community

Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 323; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 143

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101 But Moses does not think it right to incline either to the right or to the left, or in short to any part of the earthly Edom; but rather to proceed along the middle way, which he with great propriety calls the royal road, for since God is the first and only God of the universe, so also the road to him, as being the king's road, is very properly denominated royal; and this royal road you must consider to be philosophy, not that philosophy which the existing sophistical crowd of men pursues (for they, studying the art of words in opposition to truth, have called crafty wickedness, wisdom, assigning a divine name to wicked action), but that which the ancient company of those men who practised virtue studied, rejecting the persuasive juggleries of pleasure, and adopting a virtuous and austere study of the honourable--"" None

71. Philo of Alexandria, On Dreams, 2.127 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Eucharist, eucharistic, community practice • Tiberias, Jewish community • meals, Communal meal

Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 50; Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 106; Levine (2005), The Ancient Synagogue, The First Thousand Years, 148

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2.127 And would you still sit down in your synagogues, collecting your ordinary assemblies, and reading your sacred volumes in security, and explaining whatever is not quite clear, and devoting all your time and leisure with long discussions to the philosophy of your ancestors? '' None

72. Philo of Alexandria, On The Special Laws, 2.62, 4.158 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Alexandria, Jewish community of • Onias community, flight / arrival to Egypt • Qumran/Qumran Community • study, communal

Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 171, 175; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 286; Levine (2005), The Ancient Synagogue, The First Thousand Years, 156; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 278

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2.62 Accordingly, on the seventh day there are spread before the people in every city innumerable lessons of prudence, and temperance, and courage, and justice, and all other virtues; during the giving of which the common people sit down, keeping silence and pricking up their ears, with all possible attention, from their thirst for wholesome instru

Tiresias: The Ancient Mediterranean Religions Source Database