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Tiresias: The Ancient Mediterranean Religions Source Database

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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
document Hachlili (2005), Practices And Rites In The Second Temple Period, 191, 213
document, and rule of the congregation, women, as reliable witnesses, in damascus Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 54, 56
document, apostolic tradition Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 77
document, aramaic levi Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52
Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 243, 244, 246, 248, 249, 250, 251, 252, 253, 254
Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 219
Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 103, 104
Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 95, 96, 110
document, arrangement of damascus Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 29
document, arrangement, of materials in a Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 269, 270, 288, 296, 342
document, authority of women, in damascus Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 52, 53, 54, 56
document, burial and preservation Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 284, 289
document, burial and preservation, and impurity of hands Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 294
document, burial and preservation, and jar storage Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 289
document, burial and preservation, and judaic law Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 287
document, burial and preservation, and mountain of quranic light Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 301
document, burial and preservation, and pharmacological lore Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 328
document, burial and preservation, and rejected scrolls Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 302
document, burial and preservation, and scroll cemeteries Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 273, 290
document, burial and preservation, and shemot, gods name Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 273, 287, 293, 294
document, burial and preservation, biblical attestation of Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 284
document, burial and preservation, cave burial Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 287, 289
document, burial and preservation, cedar oil and Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 284
document, burial and preservation, in qumran cemetery Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 290, 291
document, burial and preservation, sadducees approach to Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 294
document, cairo genizah, and the damascus Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 10, 11
document, consecration, in the damascus Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 27, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160
document, damascus Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52
Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 194, 195
Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 115
Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 395, 396, 397, 400, 401
Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 174, 175, 185
Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 177, 179, 182, 184, 186, 187, 192, 243, 244, 246, 248, 249, 250, 251, 252, 253, 254
Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 97, 99, 103, 164, 187, 221
Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 21, 22
Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 97, 98, 107, 108, 109, 110, 111, 113, 114, 204, 210, 214
document, damascus, cd Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 200, 202, 206, 212, 228, 235, 237, 243
Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 370, 376, 378, 379, 381, 382, 385, 387, 391, 395
document, dating, aramaic levi Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 250
document, divorce Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 55, 56, 57, 76, 86, 141, 226, 232
document, divorce, in damascus Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 50
document, essenes, and the damascus Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 10, 11
document, fathers and mothers, complaints, against, in damascus Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 52, 53
document, from, aixone, leasing Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 62, 106, 116, 118, 119, 120, 130
document, from, rhamnous, leasing Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 116, 117, 142, 143, 144, 145, 153
document, halakhic legal tradition expressed in damascus Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 18
document, laws of fourth-year fruits in damascus Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 10, 153, 154
document, legal Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 10, 226
document, marriage practices and regulations in damascus Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 50, 51, 52, 53, 54
document, new covenant, in damascus Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 2, 3, 80, 81, 82, 83, 84, 85, 86, 87, 142, 143
document, on incest, damascus Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 84, 85
document, prayer, aramaic levi Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 250
document, prayer, in aramaic levi Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 250
document, professional associations, inscriptions Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 256
document, qumran texts, damascus Hayes (2022), The Literature of the Sages: A Re-Visioning, 76, 80, 84, 294, 481
document, r. benayah, as a rabbinic legal Kanarek (2014), Biblical narrative and formation rabbinic law, 135, 136
document, scripture, as rabbinic legal Hayes (2022), The Literature of the Sages: A Re-Visioning, 603, 604, 605, 606, 607, 608
document, sexual behavior, marital, in damascus Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 50, 51
document, temple scroll, as authoritative Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 23, 24, 25, 26, 34
document, torah, referenced in damascus Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 25, 26
document, two way Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 177, 178, 179, 180, 181, 182, 183, 184
document, types, papyri Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict. 122
document, women, knowledgeable, role of in damascus Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 52
document, writing style of damascus Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 22, 24, 25, 26, 27, 28
document, yoha, rabbi Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 8, 189
document/literature, demotic Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 134, 178, 180
documentary, use of rites, documents Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 274, 294
documentation, of human error Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 21, 22
documented, in ephesos, iulius philippus, c. Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 79
documents Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 22, 23, 101, 160, 171, 172
documents , and, documentality, Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 9, 19, 22, 84, 85, 90, 91, 92, 100, 150
documents, about, qumran sectarians, source Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 73
documents, alalakh Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 106, 109
documents, and xenophon Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 194
documents, and, elephantine collections Halser (2020), Archival Historiography in Jewish Antiquity, 96, 97, 98, 99, 101, 102, 103, 105
documents, aramaic names, murashu Bickerman and Tropper (2007), Studies in Jewish and Christian History, 977
documents, aramaic, legal Gera (2014), Judith, 269
documents, as pesul, document, burial and preservation, unusable Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 287
documents, associated with, sale of priesthoods Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 49, 51
documents, associated with, sanctuaries Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 9, 10, 13, 14
documents, assyrian Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 70, 137
documents, authentication of Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 89, 90
Tacoma (2020), Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship, 236, 238, 239, 241, 258, 260, 261
documents, authenticity of Tacoma (2020), Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship, 132, 133, 134, 135, 136, 158, 239, 241, 258, 260
documents, babylonian names, murashu Bickerman and Tropper (2007), Studies in Jewish and Christian History, 977
documents, by regnal year, law and legal knowledge in justinianic era, dating of legal Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 618
documents, commercial Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 310, 311, 312, 313, 314
Clackson et al. (2020), Migration, Mobility and Language Contact in and around the Ancient Mediterranean, 13, 87, 211, 212, 213
documents, concerning, cult associations Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 88
documents, concerning, cult foundations Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 81, 319
documents, contain a number of semiticisms, bat babatha greek Feldman (2006), Judaism and Hellenism Reconsidered, 30
documents, credit, commercial Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 673
documents, dead sea scrolls, and the damascus Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 10, 11, 330
documents, dead sea scrolls, in the damascus Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 330
documents, dedications, of Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 173
documents, democratic function of foundation Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 127
documents, deployment of Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 119, 120, 180, 199
documents, drafting of Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 93
documents, epigraphic habit, not legal Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 131, 144
documents, festivals Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 93, 94, 106, 110
documents, financial Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 310, 311, 312, 313, 314, 673
documents, foundation Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 125
documents, from egypt, persia/persians Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 180, 182
documents, from, cos, informative Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 52
documents, hanan names, murashu Bickerman and Tropper (2007), Studies in Jewish and Christian History, 981, 985
documents, in apollodorus’ against neaera Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 109, 110
documents, in historiography, graeco-roman Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 72
documents, in josephus bearing on roman-jewish relations Feldman (2006), Judaism and Hellenism Reconsidered, 326, 327
documents, inauthentic Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 142, 230, 233
documents, inscribed Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 146
documents, iurisconsultus, drafting legal Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 74, 77
documents, judaean desert Goodman (2006), Judaism in the Roman World: Collected Essays, 43, 44, 82
documents, legal and administrative Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 293, 295, 296, 297, 298, 299, 300, 301, 304, 306, 307, 308
documents, literacy, use of Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 50, 52
documents, maccabees, books, dates in Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1138, 1139
documents, marriage, divorce Goodman (2006), Judaism in the Roman World: Collected Essays, 43
documents, murashu Bickerman and Tropper (2007), Studies in Jewish and Christian History, 975, 977, 981, 985, 988, 989, 990, 991, 992, 993, 994, 995
documents, names of jews, murashu Bickerman and Tropper (2007), Studies in Jewish and Christian History, 981, 985, 988, 992, 993, 994, 995
documents, non-possessory pledge, title Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 217
documents, non-yahwistic jewish names, murashu Bickerman and Tropper (2007), Studies in Jewish and Christian History, 985
documents, of alexandrian war, al-yahudu Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 64
documents, of augustus, testamentary Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 149, 150, 151, 152
documents, official Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 23, 25, 37, 41, 62, 130, 131, 134, 135, 136, 143, 144, 145, 158, 159, 160, 177, 324, 431, 432
documents, official, ecphrasis Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 19
documents, official, genre of Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 17, 19, 20
documents, official, in letter of aristeas Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 18, 25, 26, 69, 72, 73, 74
documents, official, in romance of alexander Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 26
documents, possessory pledge, title Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 217
documents, ptolemaic Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 41, 159
documents, ptolemies, formulae in Bickerman and Tropper (2007), Studies in Jewish and Christian History, 120, 123, 124
documents, qumran Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 24, 43, 51, 68, 72, 74, 75, 76, 84, 87, 95, 96, 97, 105, 175, 182, 189, 194, 223, 231, 233, 238, 250, 258, 266, 284, 327, 361, 363, 367, 373, 374, 388, 389, 390, 406, 414, 417, 418, 419, 421, 426, 436, 440, 442, 443, 456, 473, 485, 486, 487, 507, 527, 575, 584, 588, 589, 591, 594, 603, 613, 644, 650, 654
documents, re-writing, creative, of Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 26
documents, scripture, as legal Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 231, 232
documents, senate of rome, publisher of Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 159, 160, 161, 162, 163, 164, 165, 166, 167
documents, shift in names of jews, murashu Bickerman and Tropper (2007), Studies in Jewish and Christian History, 988, 993
documents, storage of Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 117
documents, theophoric names, murashu Bickerman and Tropper (2007), Studies in Jewish and Christian History, 977, 981, 985, 988, 993
documents, thucydides and Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 192
documents, truth, ancient standards of and Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 72
documents, uncleanness, of holy Neusner (2003), The Perfect Torah. 78
documents, with gods name, genizah Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 287, 293, 294
documents, women, in judaism, in rabbinic Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 304
documents, writing Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 204, 205, 239, 751
documents, written law Schiffman (1983), Testimony and the Penal Code, 135
documents, yahwistic names, murashu Bickerman and Tropper (2007), Studies in Jewish and Christian History, 981, 985, 988, 992
letters/documents, bar kokhba, bar koziba, and Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 220, 269

List of validated texts:
37 validated results for "document"
1. Hebrew Bible, Deuteronomy, 6.5 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Damascus Document • Qumran documents

 Found in books: Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 21; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 426

sup>
6.5 וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃'' None		sup>
6.5 And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might.'' None
2. Hebrew Bible, Genesis, 1.27 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Damascus Document • Qumran documents

 Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 96; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 214

sup>
1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃'' None		sup>
1.27 And God created man in His own image, in the image of God created He him; male and female created He them.'' None
3. Hebrew Bible, Leviticus, 19.18 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Damascus Document

 Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 401; Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 21, 22

sup>
19.18 לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃'' None		sup>
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.'' None
4. Hebrew Bible, Nahum, 3.5 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Damascus Document • Qumran documents

 Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 164; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 440

sup>
3.5 הִנְנִי אֵלַיִךְ נְאֻם יְהוָה צְבָאוֹת וְגִלֵּיתִי שׁוּלַיִךְ עַל־פָּנָיִךְ וְהַרְאֵיתִי גוֹיִם מַעְרֵךְ וּמַמְלָכוֹת קְלוֹנֵךְ׃'' None		sup>
3.5 Behold, I am against thee, saith the LORD of hosts, And I will uncover thy skirts upon thy face, And I will shew the nations thy nakedness, And the kingdoms thy shame.'' None
5. Hebrew Bible, Isaiah, 19.18, 24.17 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aramaic Levi Document • Aramaic Levi Document, dating • Aramaic Levi Document, prayer • Damascus Document • Damascus Document (CD) • prayer, in Aramaic Levi Document

 Found in books: Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 243, 244, 249, 250; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 97; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 381; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 95

sup>
19.18 בַּיּוֹם הַהוּא יִהְיוּ חָמֵשׁ עָרִים בְּאֶרֶץ מִצְרַיִם מְדַבְּרוֹת שְׂפַת כְּנַעַן וְנִשְׁבָּעוֹת לַיהוָה צְבָאוֹת עִיר הַהֶרֶס יֵאָמֵר לְאֶחָת׃
24.17 פַּחַד וָפַחַת וָפָח עָלֶיךָ יוֹשֵׁב הָאָרֶץ׃'' None		sup>
19.18 In that day there shall be five cities in the land of Egypt that speak the language of Canaan, and swear to the LORD of hosts; one shall be called The city of destruction.
24.17 Terror, and the pit, and the trap, are upon thee, O inhabitant of the earth.'' None
6. Hebrew Bible, Ezekiel, 4.5 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Damascus Document • Damascus Document (CD)

 Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 379; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 109

sup>
4.5 וַאֲנִי נָתַתִּי לְךָ אֶת־שְׁנֵי עֲוֺנָם לְמִסְפַּר יָמִים שְׁלֹשׁ־מֵאוֹת וְתִשְׁעִים יוֹם וְנָשָׂאתָ עֲוֺן בֵּית־יִשְׂרָאֵל׃'' None		sup>
4.5 For I have appointed the years of their iniquity to be unto thee a number of days, even three hundred and ninety days; so shalt thou bear the iniquity of the house of Israel.'' None
7. None, None, nan (4th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Demotic document/literature • documents, official, in Letter of Aristeas

 Found in books: Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 25; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 134
8. Anon., Jubilees, 6.32-6.38 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Aramaic Levi Document • Damascus Document • Qumran documents • Qumran texts, Damascus Document

 Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 84; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 243; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 266

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6.32 this feast is twofold and of a double nature: according to what is written and engraven concerning it celebrate it. 6.33 For I have written in the book of the first law, in that which I have written for thee, that thou shouldst celebrate it in its season, one day in the year, 6.34 and I explained to thee its sacrifices that the children of Israel should remember and should celebrate it throughout their generations in this month, one day in every year. 6.35 And on the new moon of the first month, and on the new moon of the fourth month, and on the new moon of the seventh month, and on the new moon of the tenth month are the days of remembrance, and the days of the seasons in the four divisions of the year. 6.36 These are written and ordained as a testimony for ever. 6.37 And Noah ordained them for himself as feasts for the generations for ever, so that they have become thereby a memorial unto him. 6.38 And on the new moon of the first month he was bidden to make for himself an ark, and on that (day) the earth became dry and he opened (the ark) and saw the earth.'' None
9. Septuagint, 1 Maccabees, 1.45 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Damascus Document (CD) • Qumran documents

 Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 387; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 575

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1.45 to forbid burnt offerings and sacrifices and drink offerings in the sanctuary, to profane sabbaths and feasts,'' None
10. None, None, nan (2nd cent. BCE - 1st cent. CE)
 Tagged with subjects: • Damascus Document • Damascus Document, marriage practices and regulations in • Damascus Document, writing style of • Dead Sea Scrolls, and the Damascus Documents • Dead Sea Scrolls, in the Damascus Documents • Qumran documents • Qumran sectarians, source documents about • Temple Scroll, as authoritative document • authority of women, in Damascus Document • consecration, in the Damascus Document • divorce, in Damascus Document • marriage practices and regulations in Damascus Document • sexual behavior, marital, in Damascus Document • women, as reliable witnesses, in Damascus Document and Rule of the Congregation

 Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 50, 56; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 150; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 99, 164, 187; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 24, 73; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 330; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 75, 84, 182, 189, 284, 418
11. None, None, nan (2nd cent. BCE - 1st cent. CE)
 Tagged with subjects: • Damascus Document, halakhic legal tradition expressed in • Qumran documents

 Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 18; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 527
12. None, None, nan (2nd cent. BCE - 1st cent. CE)
 Tagged with subjects: • Damascus Document • Damascus Document, marriage practices and regulations in • Damascus Document, writing style of • Dead Sea Scrolls, and the Damascus Documents • Dead Sea Scrolls, in the Damascus Documents • Qumran documents • Qumran sectarians, source documents about • Qumran texts, Damascus Document • Temple Scroll, as authoritative document • authority of women, in Damascus Document • consecration, in the Damascus Document • divorce, in Damascus Document • marriage practices and regulations in Damascus Document • sexual behavior, marital, in Damascus Document • women, as reliable witnesses, in Damascus Document and Rule of the Congregation

 Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 50, 56; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 150; Hayes (2022), The Literature of the Sages: A Re-Visioning, 76, 80; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 99, 164, 187; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 24, 73; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 330; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 75, 84, 182, 189, 284, 418, 436; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 98, 107, 109, 111, 114, 210
13. None, None, nan (2nd cent. BCE - 1st cent. CE)
 Tagged with subjects: • Aramaic Levi Document • Damascus Document • Damascus Document (CD)

 Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 202, 237
14. None, None, nan (2nd cent. BCE - 1st cent. CE)
 Tagged with subjects: • Aramaic Levi Document

 Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 104; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 96
15. None, None, nan (2nd cent. BCE - 1st cent. CE)
 Tagged with subjects: • Damascus Document • Damascus Document (CD) • Damascus Document (Qumran text) • Qumran documents • Qumran sectarians, source documents about • document burial and preservation, and rejected scrolls

 Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 115; Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 194; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 103; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 381; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 73; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 302; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 417, 419, 436; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 97, 98
16. None, None, nan (2nd cent. BCE - 1st cent. CE)
 Tagged with subjects: • Damascus Document (Qumran text) • new covenant, in Damascus Document

 Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 115; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 80, 81
17. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Damascus Document • Qumran documents • document burial and preservation, and Mountain of Quranic Light • document burial and preservation, and rejected scrolls

 Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 301, 302; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 436; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 111, 114
18. Anon., Didache, 1-5 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Qumran documents • Two Way Document

 Found in books: Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 177; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 507

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1 There are two ways, one of life and one of death; but a great difference between the two ways. The way of life, then, is this: First, you shall love God who made you; second, your neighbour as yourself; and all things whatsoever you would should not occur to you, do not also do to another. And of these sayings the teaching is this: Bless those who curse you, and pray for your enemies, and fast for those who persecute you. For what reward is there, if you love those who love you? Do not also the Gentiles do the same? But love those who hate you, and you shall not have an enemy. Abstain from fleshly and worldly lusts. If someone gives you a blow upon your right cheek, turn to him the other also, and you shall be perfect. If someone impresses you for one mile, go with him two. If someone takes away your cloak, give him also your coat. If someone takes from you what is yours, ask it not back, for indeed you are not able. Give to every one that asks you, and ask it not back; for the Father wills that to all should be given of our own blessings (free gifts). Happy is he that gives according to the commandment; for he is guiltless. Woe to him that receives; for if one having need receives, he is guiltless; but he that receives not having need, shall pay the penalty, why he received and for what, and, coming into straits (confinement), he shall be examined concerning the things which he has done, and he shall not escape thence until he pay back the last farthing. Matthew 5:26 But also now concerning this, it has been said, Let your alms sweat in your hands, until you know to whom you should give. '2 And the second commandment of the Teaching; You shall not commit murder, you shall not commit adultery, Exodus 20:
13-
14 you shall not commit pederasty, you shall not commit fornication, you shall not steal, Exodus 20:
15 you shall not practice magic, you shall not practice witchcraft, you shall not murder a child by abortion nor kill that which is begotten. You shall not covet the things of your neighbour, Exodus 20:
17 you shall not forswear yourself, Matthew 5:34 you shall not bear false witness, Exodus 20:
16 you shall not speak evil, you shall bear no grudge. You shall not be double-minded nor double-tongued; for to be double-tongued is a snare of death. Your speech shall not be false, nor empty, but fulfilled by deed. You shall not be covetous, nor rapacious, nor a hypocrite, nor evil disposed, nor haughty. You shall not take evil counsel against your neighbour. You shall not hate any man; but some you shall reprove, and concerning some you shall pray, and some you shall love more than your own life. 3 My child, flee from every evil thing, and from every likeness of it. Be not prone to anger, for anger leads the way to murder; neither jealous, nor quarrelsome, nor of hot temper; for out of all these murders are engendered. My child, be not a lustful one; for lust leads the way to fornication; neither a filthy talker, nor of lofty eye; for out of all these adulteries are engendered. My child, be not an observer of omens, since it leads the way to idolatry; neither an enchanter, nor an astrologer, nor a purifier, nor be willing to look at these things; for out of all these idolatry is engendered. My child, be not a liar, since a lie leads the way to theft; neither money-loving, nor vainglorious, for out of all these thefts are engendered. My child, be not a murmurer, since it leads the way to blasphemy; neither self-willed nor evil-minded, for out of all these blasphemies are engendered. But be meek, since the meek shall inherit the earth. Matthew 5:5 Be long-suffering and pitiful and guileless and gentle and good and always trembling at the words which you have heard. You shall not exalt yourself, Luke
18:
14 nor give over-confidence to your soul. Your soul shall not be joined with lofty ones, but with just and lowly ones shall it have its intercourse. The workings that befall you receive as good, knowing that apart from God nothing comes to pass. 4 My child, him that speaks to you the word of God remember night and day; and you shall honour him as the Lord; for in the place whence lordly rule is uttered, there is the Lord. And you shall seek out day by day the faces of the saints, in order that you may rest upon their words. You shall not long for division, but shall bring those who contend to peace. You shall judge righteously, you shall not respect persons in reproving for transgressions. You shall not be undecided whether it shall be or no. Be not a stretcher forth of the hands to receive and a drawer of them back to give. If you have anything, through your hands you shall give ransom for your sins. You shall not hesitate to give, nor murmur when you give; for you shall know who is the good repayer of the hire. You shall not turn away from him that is in want, but you shall share all things with your brother, and shall not say that they are your own; for if you are partakers in that which is immortal, how much more in things which are mortal? You shall not remove your hand from your son or from your daughter, but from their youth shall teach them the fear of God. Ephesians 6:4 You shall not enjoin anything in your bitterness upon your bondman or maidservant, who hope in the same God, lest ever they shall fear not God who is over both; Ephesians 6:9; Colossians 4:
1 for he comes not to call according to the outward appearance, but unto them whom the Spirit has prepared. And you bondmen shall be subject to your masters as to a type of God, in modesty and fear. Ephesians 6:5; Colossians 3:22 You shall hate all hypocrisy and everything which is not pleasing to the Lord. Forsake in no way the commandments of the Lord; but you shall keep what you have received, neither adding thereto nor taking away therefrom . Deuteronomy
12:32 In the church you shall acknowledge your transgressions, and you shall not come near for your prayer with an evil conscience. This is the way of life. 5 And the way of death is this: First of all it is evil and full of curse: murders, adulteries, lusts, fornications, thefts, idolatries, magic arts, witchcrafts, rapines, false witnessings, hypocrisies, double-heartedness, deceit, haughtiness, depravity, self-will, greediness, filthy talking, jealousy, over-confidence, loftiness, boastfulness; persecutors of the good, hating truth, loving a lie, not knowing a reward for righteousness, not cleaving to good nor to righteous judgment, watching not for that which is good, but for that which is evil; from whom meekness and endurance are far, loving vanities, pursuing requital, not pitying a poor man, not labouring for the afflicted, not knowing Him that made them, murderers of children, destroyers of the handiwork of God, turning away from him that is in want, afflicting him that is distressed, advocates of the rich, lawless judges of the poor, utter sinners. Be delivered, children, from all these. ' None
19. Josephus Flavius, Jewish Antiquities, 13.56, 13.62, 13.372 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Aramaic Levi Document • Damascus Document (CD) • Qumran documents • Yoha, Rabbi, document • consecration, in the Damascus Document

 Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 148; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 376, 379; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 110; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 189; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 613

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13.56 καὶ ὅσοι δ' ἂν φύγωσιν εἰς τὸ ἱερὸν τὸ ἐν ̔Ιεροσολύμοις καὶ εἰς τὰ ἀπ' αὐτοῦ χρηματίζοντα ἢ βασιλικὰ ὀφείλοντες χρήματα ἢ δι' ἄλλην αἰτίαν, ἀπολελύσθωσαν οὗτοι καὶ τὰ ὑπάρχοντα αὐτοῖς σῶα ἔστω." 13.62 ̔Ο δὲ ̓Ονίου τοῦ ἀρχιερέως υἱὸς ὁμώνυμος δὲ ὢν τῷ πατρί, ὃς ἐν ̓Αλεξανδρείᾳ φυγὼν πρὸς τὸν βασιλέα Πτολεμαῖον τὸν ἐπικαλούμενον Φιλομήτορα διῆγεν, ὡς καὶ πρότερον εἰρήκαμεν, ἰδὼν τὴν ̓Ιουδαίαν κακουμένην ὑπὸ τῶν Μακεδόνων καὶ τῶν βασιλέων αὐτῶν,' "
13.372 ̓Αλέξανδρος δὲ τῶν οἰκείων πρὸς αὐτὸν στασιασάντων, ἐπανέστη γὰρ αὐτῷ τὸ ἔθνος ἑορτῆς ἀγομένης καὶ ἑστῶτος αὐτοῦ ἐπὶ τοῦ βωμοῦ καὶ θύειν μέλλοντος κιτρίοις αὐτὸν ἔβαλλον, νόμου ὄντος παρὰ τοῖς ̓Ιουδαίοις ἐν τῇ σκηνοπηγίᾳ ἔχειν ἕκαστον θύρσους ἐκ φοινίκων καὶ κιτρίων, δεδηλώκαμεν δὲ καὶ ταῦτα ἐν ἄλλοις, προσεξελοιδόρησαν δ' αὐτὸν ὡς ἐξ αἰχμαλώτων γεγονότα καὶ τῆς τιμῆς καὶ τοῦ θύειν ἀνάξιον,"" None		sup>
13.56 And whosoever shall fly to the temple at Jerusalem, or to the places thereto belonging, or who owe the king money, or are there on any other account, let them be set free, and let their goods be in safety.
13.62 1. But then the son of Onias the high priest, who was of the same name with his father, and who fled to king Ptolemy, who was called Philometor, lived now at Alexandria, as we have said already. When this Onias saw that Judea was oppressed by the Macedonians and their kings,
13.372 5. As to Alexander, his own people were seditious against him; for at a festival which was then celebrated, when he stood upon the altar, and was going to sacrifice, the nation rose upon him, and pelted him with citrons which they then had in their hands, because the law of the Jews required that at the feast of tabernacles every one should have branches of the palm tree and citron tree; which thing we have elsewhere related. They also reviled him, as derived from a captive, and so unworthy of his dignity and of sacrificing.'' None
20. Josephus Flavius, Jewish War, 2.139, 2.147-2.148 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Damascus Document • Qumran documents

 Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 195; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 395, 401; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 417

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2.139 πρὶν δὲ τῆς κοινῆς ἅψασθαι τροφῆς ὅρκους αὐτοῖς ὄμνυσι φρικώδεις, πρῶτον μὲν εὐσεβήσειν τὸ θεῖον, ἔπειτα τὰ πρὸς ἀνθρώπους δίκαια φυλάξειν καὶ μήτε κατὰ γνώμην βλάψειν τινὰ μήτε ἐξ ἐπιτάγματος, μισήσειν δ' ἀεὶ τοὺς ἀδίκους καὶ συναγωνιεῖσθαι τοῖς δικαίοις:" "
2.147 καὶ τὸ πτύσαι δὲ εἰς μέσους ἢ τὸ δεξιὸν μέρος φυλάσσονται καὶ ταῖς ἑβδομάσιν ἔργων ἐφάπτεσθαι διαφορώτατα ̓Ιουδαίων ἁπάντων: οὐ μόνον γὰρ τροφὰς ἑαυτοῖς πρὸ μιᾶς ἡμέρας παρασκευάζουσιν, ὡς μὴ πῦρ ἐναύοιεν ἐκείνην τὴν ἡμέραν, ἀλλ' οὐδὲ σκεῦός τι μετακινῆσαι θαρροῦσιν οὐδὲ ἀποπατεῖν." "2.148 ταῖς δ' ἄλλαις ἡμέραις βόθρον ὀρύσσοντες βάθος ποδιαῖον τῇ σκαλίδι, τοιοῦτον γάρ ἐστιν τὸ διδόμενον ὑπ' αὐτῶν ἀξινίδιον τοῖς νεοσυστάτοις, καὶ περικαλύψαντες θοιμάτιον, ὡς μὴ τὰς αὐγὰς ὑβρίζοιεν τοῦ θεοῦ, θακεύουσιν εἰς αὐτόν."" None		sup>
2.139 And before he is allowed to touch their common food, he is obliged to take tremendous oaths, that, in the first place, he will exercise piety towards God, and then that he will observe justice towards men, and that he will do no harm to any one, either of his own accord, or by the command of others; that he will always hate the wicked, and be assistant to the righteous;
2.147 They also avoid spitting in the midst of them, or on the right side. Moreover, they are stricter than any other of the Jews in resting from their labors on the seventh day; for they not only get their food ready the day before, that they may not be obliged to kindle a fire on that day, but they will not remove any vessel out of its place, nor go to stool thereon. 2.148 Nay, on theother days they dig a small pit, a foot deep, with a paddle (which kind of hatchet is given them when they are first admitted among them); and covering themselves round with their garment, that they may not affront the Divine rays of light, they ease themselves into that pit,'' None
21. Mishnah, Berachot, 9.5 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • Qumran documents • Written Law, documents

 Found in books: Schiffman (1983), Testimony and the Penal Code, 135; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 426

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9.5 חַיָּב אָדָם לְבָרֵךְ עַל הָרָעָה כְּשֵׁם שֶׁהוּא מְבָרֵךְ עַל הַטּוֹבָה, שֶׁנֶּאֱמַר (דברים ו) וְאָהַבְתָּ אֵת יְיָ אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ. בְּכָל לְבָבְךָ, בִּשְׁנֵי יְצָרֶיךָ, בְּיֵצֶר טוֹב וּבְיֵצֶר רָע. וּבְכָל נַפְשְׁךָ, אֲפִלּוּ הוּא נוֹטֵל אֶת נַפְשֶׁךָ. וּבְכָל מְאֹדֶךָ, בְּכָל מָמוֹנֶךָ. דָּבָר אַחֵר בְּכָל מְאֹדֶךָ, בְּכָל מִדָּה וּמִדָּה שֶׁהוּא מוֹדֵד לְךָ הֱוֵי מוֹדֶה לוֹ בִּמְאֹד מְאֹד. לֹא יָקֵל אָדָם אֶת רֹאשׁוֹ כְּנֶגֶד שַׁעַר הַמִּזְרָח, שֶׁהוּא מְכֻוָּן כְּנֶגֶד בֵּית קָדְשֵׁי הַקָּדָשִׁים. לֹא יִכָּנֵס לְהַר הַבַּיִת בְּמַקְלוֹ, וּבְמִנְעָלוֹ, וּבְפֻנְדָּתוֹ, וּבְאָבָק שֶׁעַל רַגְלָיו, וְלֹא יַעֲשֶׂנּוּ קַפַּנְדַּרְיָא, וּרְקִיקָה מִקַּל וָחֹמֶר. כָּל חוֹתְמֵי בְרָכוֹת שֶׁהָיוּ בַמִּקְדָּשׁ, הָיוּ אוֹמְרִים מִן הָעוֹלָם. מִשֶּׁקִּלְקְלוּ הַמִּינִין, וְאָמְרוּ, אֵין עוֹלָם אֶלָּא אֶחָד, הִתְקִינוּ שֶׁיְּהוּ אוֹמְרִים, מִן הָעוֹלָם וְעַד הָעוֹלָם. וְהִתְקִינוּ, שֶׁיְּהֵא אָדָם שׁוֹאֵל אֶת שְׁלוֹם חֲבֵרוֹ בַּשֵּׁם, שֶׁנֶּאֱמַר (רות ב) וְהִנֵּה בֹעַז בָּא מִבֵּית לֶחֶם, וַיֹּאמֶר לַקּוֹצְרִים יְיָ עִמָּכֶם, וַיֹּאמְרוּ לוֹ, יְבָרֶכְךָ יְיָ. וְאוֹמֵר (שופטים ו) יְיָ עִמְּךָ גִּבּוֹר הֶחָיִל. וְאוֹמֵר (משלי כג) אַל תָּבוּז כִּי זָקְנָה אִמֶּךָ. וְאוֹמֵר (תהלים קיט) עֵת לַעֲשׂוֹת לַייָ הֵפֵרוּ תוֹרָתֶךָ. רַבִּי נָתָן אוֹמֵר, הֵפֵרוּ תוֹרָתֶךָ עֵת לַעֲשׂוֹת לַייָ:'' None		sup>
9.5 One must bless God for the evil in the same way as one blesses for the good, as it says, “And you shall love the Lord your God with all your heart, with all your soul and with all your might” (Deuteronomy 6:5). “With all your heart,” with your two impulses, the evil impulse as well as the good impulse. “With all your soul” even though he takes your soul life away from you. “With all your might” with all your money. Another explanation, “With all your might” whatever treatment he metes out to you. One should not show disrespect to the Eastern Gate, because it is in a direct line with the Holy of Holies. One should not enter the Temple Mount with a staff, or with shoes on, or with a wallet, or with dusty feet; nor should one make it a short cut, all the more spitting is forbidden. All the conclusions of blessings that were in the Temple they would say, “forever lit. as long as the world is.” When the sectarians perverted their ways and said that there was only one world, they decreed that they should say, “for ever and ever lit. from the end of the world to the end of the world. They also decreed that a person should greet his fellow in God’s name, as it says, “And behold Boaz came from Bethlehem and said to the reapers, ‘May the Lord be with you.’ And they answered him, “May the Lord bless you’” (Ruth 2:. And it also says, “The Lord is with your, you valiant warrior” (Judges 6:12). And it also says, “And do not despise your mother when she grows old” (Proverbs 23:22). And it also says, “It is time to act on behalf of the Lord, for they have violated Your teaching” (Psalms 119:126). Rabbi Natan says: this means “They have violated your teaching It is time to act on behalf of the Lord.”'' None
22. Mishnah, Sukkah, 4.9 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • Qumran documents • Yoha, Rabbi, document

 Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 189; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 613

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4.9 נִסּוּךְ הַמַּיִם כֵּיצַד. צְלוֹחִית שֶׁל זָהָב מַחֲזֶקֶת שְׁלשֶׁת לֻגִּים הָיָה מְמַלֵּא מִן הַשִּׁלּוֹחַ. הִגִּיעוּ לְשַׁעַר הַמַּיִם, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. עָלָה בַכֶּבֶשׁ וּפָנָה לִשְׂמֹאלוֹ, שְׁנֵי סְפָלִים שֶׁל כֶּסֶף הָיוּ שָׁם. רַבִּי יְהוּדָה אוֹמֵר, שֶׁל סִיד הָיוּ, אֶלָּא שֶׁהָיוּ מֻשְׁחָרִין פְּנֵיהֶם מִפְּנֵי הַיָּיִן. וּמְנֻקָּבִין כְּמִין שְׁנֵי חֳטָמִין דַּקִּין, אֶחָד מְעֻבֶּה וְאֶחָד דַּק, כְּדֵי שֶׁיְּהוּ שְׁנֵיהֶם כָּלִין בְּבַת אַחַת. מַעֲרָבִי שֶׁל מַיִם, מִזְרָחִי שֶׁל יָיִן. עֵרָה שֶׁל מַיִם לְתוֹךְ שֶׁל יַיִן, וְשֶׁל יַיִן לְתוֹךְ שֶׁל מַיִם, יָצָא. רַבִּי יְהוּדָה אוֹמֵר, בְּלֹג הָיָה מְנַסֵּךְ כָּל שְׁמֹנָה. וְלַמְנַסֵּךְ אוֹמְרִים לוֹ, הַגְבַּהּ יָדֶךָ, שֶׁפַּעַם אַחַת נִסֵּךְ אֶחָד עַל גַּבֵּי רַגְלָיו, וּרְגָמוּהוּ כָל הָעָם בְּאֶתְרוֹגֵיהֶן:'' None		sup>
4.9 How was the water libation performed? A golden flask holding three logs was filled from the Shiloah. When they arrived at the water gate, they sounded a teki'ah long blast, a teru'ah a staccato note and again a teki'ah. The priest then went up the ascent of the altar and turned to his left where there were two silver bowls. Rabbi Judah says: they were of plaster but they looked silver because their surfaces were darkened from the wine. They had each a hole like a slender snout, one being wide and the other narrow so that both emptied at the same time. The one on the west was for water and the one on the east for wine. If he poured the flask of water into the bowl for wine, or that of wine into that for water, he has fulfilled his obligation. Rabbi Judah says: with one log he performed the ceremony of the water-libation all eight days. To the priest who performed the libation they used to say, “Raise your hand”, for one time, a certain man poured out the water over his feet, and all the people pelted him with their etrogs."" None
23. Mishnah, Taanit, 3.8 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • Qumran documents • Qumran texts, Damascus Document

 Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 481; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 650

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3.8 עַל כָּל צָרָה שֶׁלֹּא תָבֹא עַל הַצִּבּוּר, מַתְרִיעִין עֲלֵיהֶן, חוּץ מֵרוֹב גְּשָׁמִים. מַעֲשֶׂה שֶׁאָמְרוּ לוֹ לְחוֹנִי הַמְעַגֵּל, הִתְפַּלֵּל שֶׁיֵּרְדוּ גְשָׁמִים. אָמַר לָהֶם, צְאוּ וְהַכְנִיסוּ תַנּוּרֵי פְסָחִים, בִּשְׁבִיל שֶׁלֹּא יִמּוֹקוּ. הִתְפַּלֵּל, וְלֹא יָרְדוּ גְשָׁמִים. מֶה עָשָׂה, עָג עוּגָה וְעָמַד בְּתוֹכָהּ, וְאָמַר לְפָנָיו, רִבּוֹנוֹ שֶׁל עוֹלָם, בָּנֶיךָ שָׂמוּ פְנֵיהֶם עָלַי, שֶׁאֲנִי כְבֶן בַּיִת לְפָנֶיךָ. נִשְׁבָּע אֲנִי בְשִׁמְךָ הַגָּדוֹל שֶׁאֵינִי זָז מִכָּאן, עַד שֶׁתְּרַחֵם עַל בָּנֶיךָ. הִתְחִילוּ גְּשָׁמִים מְנַטְּפִין. אָמַר, לֹא כָךְ שָׁאַלְתִּי, אֶלָּא גִּשְׁמֵי בוֹרוֹת שִׁיחִין וּמְעָרוֹת. הִתְחִילוּ לֵירֵד בְּזָעַף. אָמַר, לֹא כָךְ שָׁאַלְתִּי, אֶלָּא גִּשְׁמֵי רָצוֹן, בְּרָכָה וּנְדָבָה. יָרְדוּ כְתִקְנָן, עַד שֶׁיָּצְאוּ יִשְׂרָאֵל מִירוּשָׁלַיִם לְהַר הַבַּיִת מִפְּנֵי הַגְּשָׁמִים. בָּאוּ וְאָמְרוּ לוֹ, כְּשֵׁם שֶׁהִתְפַּלַלְתָּ עֲלֵיהֶם שֶׁיֵּרְדוּ כָּךְ הִתְפַּלֵּל שֶׁיֵּלְכוּ לָהֶן. אָמַר לָהֶן, צְאוּ וּרְאוּ אִם נִמְחֵת אֶבֶן הַטּוֹעִים. שָׁלַח לוֹ שִׁמְעוֹן בֶּן שָׁטָח, אִלְמָלֵא חוֹנִי אַתָּה, גּוֹזְרַנִי עָלֶיךָ נִדּוּי. אֲבָל מָה אֶעֱשֶׂה לְּךָ, שֶׁאַתָּה מִתְחַטֵּא לִפְנֵי הַמָּקוֹם וְעוֹשֶׂה לְךָ רְצוֹנְךָ כְּבֵן שֶׁהוּא מִתְחַטֵּא עַל אָבִיו וְעוֹשֶׂה לוֹ רְצוֹנוֹ. וְעָלֶיךָ הַכָּתוּב אוֹמֵר (משלי כג), יִשְׂמַח אָבִיךָ וְאִמֶּךָ וְתָגֵל יוֹלַדְתֶּךָ:'' None		sup>
3.8 For every trouble that should not come upon the community they sound a blast except on account of too much rain. It happened that they said to Honi the circle drawer: “Pray for rain to fall.” He replied: “Go and bring in the pesah ovens so that they do not dissolve.” He prayed and no rain fell. What did he do? He drew a circle and stood within it and exclaimed before Him: “Master of the universe, Your children have turned their faces to me because I am like one who was born in Your house. I swear by Your great name that I will not move from here until You have mercy upon Your children.” Rain then began to drip, and he exclaimed: “I did not request this but rain which can fill cisterns, ditches and caves. The rain then began to come down with great force, and he exclaimed: “I did not request this but pleasing rain of blessing and abudance.” Rain then fell in the normal way until the Jews in Jerusalem had to go up Temple Mount because of the rain. They came and said to him: “In the same way that you prayed for the rain to fall pray now for the rain to stop.” He replied: “Go and see if the stone of people claiming lost objects has washed away.” Rabbi Shimon ben Shetah sent to him: “Were you not Honi I would have excommunicated you, but what can I do to you, for you are spoiled before God and he does your will like a son that is spoiled before his father and his father does his request. Concerning you it is written, “Let your father and your mother rejoice, and let she that bore you rejoice” (Proverbs 23:25).'' None
24. Mishnah, Yadayim, 3.5 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • Judaean Desert documents • uncleanness, of holy documents

 Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 82; Neusner (2003), The Perfect Torah. 78

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3.5 סֵפֶר שֶׁנִּמְחַק וְנִשְׁתַּיֵּר בּוֹ שְׁמוֹנִים וְחָמֵשׁ אוֹתִיּוֹת, כְּפָרָשַׁת וַיְהִי בִּנְסֹעַ הָאָרֹן, מְטַמֵּא אֶת הַיָּדַיִם. מְגִלָּה שֶׁכָּתוּב בָּהּ שְׁמוֹנִים וְחָמֵשׁ אוֹתִיּוֹת כְּפָרָשַׁת וַיְהִי בִּנְסֹעַ הָאָרֹן, מְטַמָּא אֶת הַיָּדַיִם. כָּל כִּתְבֵי הַקֹּדֶשׁ מְטַמְּאִין אֶת הַיָּדַיִם. שִׁיר הַשִּׁירִים וְקֹהֶלֶת מְטַמְּאִין אֶת הַיָּדַיִם. רַבִּי יְהוּדָה אוֹמֵר, שִׁיר הַשִּׁירִים מְטַמֵּא אֶת הַיָּדַיִם, וְקֹהֶלֶת מַחֲלֹקֶת. רַבִּי יוֹסֵי אוֹמֵר, קֹהֶלֶת אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם וְשִׁיר הַשִּׁירִים מַחֲלֹקֶת. רַבִּי שִׁמְעוֹן אוֹמֵר, קֹהֶלֶת מִקֻּלֵּי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל. אָמַר רַבִּי שִׁמְעוֹן בֶּן עַזַּאי, מְקֻבָּל אֲנִי מִפִּי שִׁבְעִים וּשְׁנַיִם זָקֵן, בַּיּוֹם שֶׁהוֹשִׁיבוּ אֶת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בַּיְשִׁיבָה, שֶׁשִּׁיר הַשִּׁירִים וְקֹהֶלֶת מְטַמְּאִים אֶת הַיָּדַיִם. אָמַר רַבִּי עֲקִיבָא, חַס וְשָׁלוֹם, לֹא נֶחֱלַק אָדָם מִיִּשְׂרָאֵל עַל שִׁיר הַשִּׁירִים שֶׁלֹּא תְטַמֵּא אֶת הַיָּדַיִם, שֶׁאֵין כָּל הָעוֹלָם כֻּלּוֹ כְדַאי כַּיּוֹם שֶׁנִּתַּן בּוֹ שִׁיר הַשִּׁירִים לְיִשְׂרָאֵל, שֶׁכָּל הַכְּתוּבִים קֹדֶשׁ, וְשִׁיר הַשִּׁירִים קֹדֶשׁ קָדָשִׁים. וְאִם נֶחְלְקוּ, לֹא נֶחְלְקוּ אֶלָּא עַל קֹהֶלֶת. אָמַר רַבִּי יוֹחָנָן בֶּן יְהוֹשֻׁעַ בֶּן חָמִיו שֶׁל רַבִּי עֲקִיבָא, כְּדִבְרֵי בֶן עַזַּאי, כָּךְ נֶחְלְקוּ וְכָךְ גָּמְרוּ:'' None		sup>
3.5 A scroll on which the writing has become erased and eighty-five letters remain, as many as are in the section beginning, \\"And it came to pass when the ark set forward\\" (Numbers 11:35-36) defiles the hands. A single sheet on which there are written eighty-five letters, as many as are in the section beginning, \\"And it came to pass when the ark set forward\\", defiles the hands. All the Holy Scriptures defile the hands. The Song of Songs and Kohelet (Ecclesiastes) defile the hands. Rabbi Judah says: the Song of Songs defiles the hands, but there is a dispute about Kohelet. Rabbi Yose says: Kohelet does not defile the hands, but there is a dispute about the Song of Songs. Rabbi Shimon says: the ruling about Kohelet is one of the leniencies of Bet Shammai and one of the stringencies of Bet Hillel. Rabbi Shimon ben Azzai said: I have received a tradition from the seventy-two elders on the day when they appointed Rabbi Elazar ben Azariah head of the academy that the Song of Songs and Kohelet defile the hands. Rabbi Akiba said: Far be it! No man in Israel disputed that the Song of Songs saying that it does not defile the hands. For the whole world is not as worthy as the day on which the Song of Songs was given to Israel; for all the writings are holy but the Song of Songs is the holy of holies. If they had a dispute, they had a dispute only about Kohelet. Rabbi Yoha ben Joshua the son of the father-in-law of Rabbi Akiva said in accordance with the words of Ben Azzai: so they disputed and so they reached a decision.'' None
25. New Testament, 1 Corinthians, 11.24 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Qumran documents • new covenant, in Damascus Document

 Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 87; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 95

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11.24 Τοῦτό μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι, λέγων'' None		sup>
11.24 When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme."'' None
26. New Testament, Hebrews, 9.22 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Murashu documents • new covenant, in Damascus Document

 Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 991; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 143

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9.22 καὶ σχεδὸν ἐν αἵματι πάντα καθαρίζεται κατὰ τὸν νόμον, καὶ χωρὶς αἱματεκχυσίας οὐ γίνεται ἄφεσις.'' None		sup>
9.22 According to the law, nearly everything is cleansed with blood, and apart from shedding of blood there is no remission. '' None
27. New Testament, Mark, 7.1-7.23, 10.2-10.12 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Damascus Document • Qumran documents • consecration, in the Damascus Document

 Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 151, 158; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 76, 96, 105, 388, 389, 594; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 210, 214

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7.1 Καὶ συνἄγονται πρὸς αὐτὸν οἱ Φαρισαῖοι καί τινες τῶν γραμματέων ἐλθόντες ἀπὸ Ἰεροσολύμων 7.2 καὶ ἰδόντες τινὰς τῶν μαθητῶν αὐτοῦ ὅτι κοιναῖς χερσίν, τοῦτʼ ἔστιν ἀνίπτοις, ἐσθίουσιν τοὺς ἄρτους. 7.3 —οἱ γὰρ Φαρισαῖοι καὶ πάντες οἱ Ἰουδαῖοι ἐὰν μὴ πυγμῇ νίψωνται τὰς χεῖρας οὐκ ἐσθίουσιν, κρατοῦντες τὴν παράδοσιν τῶν πρεσβυτέρων, 7.4 καὶ ἀπʼ ἀγορᾶς ἐὰν μὴ ῥαντίσωνται οὐκ ἐσθίουσιν, καὶ ἄλλα πολλά ἐστιν ἃ παρέλαβον κρατεῖν, βαπτισμοὺς ποτηρίων καὶ ξεστῶν καὶ χαλκίων. 7.5 —καὶ ἐπερωτῶσιν αὐτὸν οἱ Φαρισαῖοι καὶ οἱ γραμματεῖς Διὰ τί οὐ περιπατοῦσιν οἱ μαθηταί σου κατὰ τὴν παράδοσιν τῶν πρεσβυτέρων, ἀλλὰ κοιναῖς χερσὶν ἐσθίουσιν τὸν ἄρτον; 7.6 ὁ δὲ εἶπεν αὐτοῖς Καλῶς ἐπροφήτευσεν Ἠσαίας περὶ ὑμῶν τῶν ὑποκριτῶν, ὡς γέγραπται ὅτι Οὗτος ὁ λαὸς τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπʼ ἐμοῦ· 7.7 μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων· 7.8 ἀφέντες τὴν ἐντολὴν τοῦ θεοῦ κρατεῖτε τὴν παράδοσιν τῶν ἀνθρώπων. 7.9 καὶ ἔλεγεν αὐτοῖς Καλῶς ἀθετεῖτε τὴν ἐντολὴν τοῦ θεοῦ, ἵνα τὴν παράδοσιν ὑμῶν τηρήσητε·
7.10 Μωυσῆς γὰρ εἶπεν Τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, καί Ὁ κακολογῶν πατέρα ἢ μητερα θανάτῳ τελευτάτω·
7.11 ὑμεῖς δὲ λέγετε Ἐὰν εἴπῃ ἄνθρωπος τῷ πατρὶ ἢ τῇ μητρί Κορβάν, ὅ ἐστιν Δῶρον, ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς,
7.12 οὐκέτι ἀφίετε αὐτὸν οὐδὲν ποιῆσαι τῷ πατρὶ ἢ τῇ μητρί,
7.13 ἀκυροῦντες τὸν λόγον τοῦ θεοῦ τῇ παραδόσει ὑμῶν ᾗ παρεδώκατε· καὶ παρόμοια τοιαῦτα πολλὰ ποιεῖτε.
7.14 Καὶ προσκαλεσάμενος πάλιν τὸν ὄχλον ἔλεγεν αὐτοῖς Ἀκούσατέ μου πάντες καὶ σύνετε.
7.15 οὐδὲν ἔστιν ἔξωθεν τοῦ ἀνθρώπου εἰσπορευόμενον εἰς αὐτὸν ὃ δύναται κοινῶσαι αὐτόν· ἀλλὰ τὰ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενά ἐστιν τὰ κοινοῦντα τὸν ἄνθρωπον.
7.16
7.17 Καὶ ὅτε εἰσῆλθεν εἰς οἶκον ἀπὸ τοῦ ὄχλου, ἐπηρώτων αὐτὸν οἱ μαθηταὶ αὐτοῦ τὴν παραβολήν.
7.18 καὶ λέγει αὐτοῖς Οὕτως καὶ ὑμεῖς ἀσύνετοί ἐστε; οὐ νοεῖτε ὅτι πᾶν τὸ ἔξωθεν εἰσπορευόμενον εἰς τὸν ἄνθρωπον οὐ δύναται αὐτὸν κοινῶσαι,
7.19 ὅτι οὐκ εἰσπορεύεται αὐτοῦ εἰς τὴν καρδίαν ἀλλʼ εἰς τὴν κοιλίαν, καὶ εἰς τὸν ἀφεδρῶνα ἐκπορεύεται; —καθαρίζων πάντα τὰ βρώματα. 7.20 ἔλεγεν δὲ ὅτι Τὸ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενον ἐκεῖνο κοινοῖ τὸν ἄνθρωπον· 7.21 ἔσωθεν γὰρ ἐκ τῆς καρδίας τῶν ἀνθρώπων οἱ διαλογισμοὶ οἱ κακοὶ ἐκπορεύονται, πορνεῖαι, κλοπαί, φόνοι, 7.22 μοιχεῖαι, πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς πονηρός, βλασφημία, ὑπερηφανία, ἀφροσύνη· 7.23 πάντα ταῦτα τὰ πονηρὰ ἔσωθεν ἐκπορεύεται καὶ κοινοῖ τὸν ἄνθρωπον.
10.2 Καὶ προσελθόντες Φαρισαῖοι ἐπηρώτων αὐτὸν εἰ ἔξεστιν ἀνδρὶ γυναῖκα ἀπολῦσαι, πειράζοντες αὐτόν. 10.3 ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Τί ὑμῖν ἐνετείλατο Μωυσῆς; 10.4 οἱ δὲ εἶπαν Ἐπέτρεψεν Μωυσῆς βιβλίον ἀποστασίου γράψαι καὶ ἀπολῦσαι. 10.5 ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Πρὸς τὴν σκληροκαρδίαν ὑμῶν ἔγραψεν ὑμῖν τὴν ἐντολὴν ταύτην· 10.6 ἀπὸ δὲ ἀρχῆς κτίσεως ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς· 10.7 ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα, 10.8 καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν· ὥστε οὐκέτι εἰσὶν δύο ἀλλὰ μία σάρξ· 10.9 ὃ οὖν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω. 10.10 Καὶ εἰς τὴν οἰκίαν πάλιν οἱ μαθηταὶ περὶ τούτου ἐπηρώτων αὐτόν. 10.11 καὶ λέγει αὐτοῖς Ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ καὶ γαμήσῃ ἄλλην μοιχᾶται ἐπʼ αὐτήν, 10.12 καὶ ἐὰν αὐτὴ ἀπολύσασα τὸν ἄνδρα αὐτῆς γαμήσῃ ἄλλον μοιχᾶται.'' None		sup>
7.1 Then the Pharisees, and some of the scribes gathered together to him, having come from Jerusalem. 7.2 Now when they saw some of his disciples eating bread with defiled, that is, unwashed, hands, they found fault. ' "7.3 (For the Pharisees, and all the Jews, don't eat unless they wash their hands and forearms, holding to the tradition of the elders. " "7.4 They don't eat when they come from the marketplace, unless they bathe themselves, and there are many other things, which they have received to hold to: washings of cups, pitchers, bronze vessels, and couches.) " '7.5 The Pharisees and the scribes asked him, "Why don\'t your disciples walk according to the tradition of the elders, but eat their bread with unwashed hands?" 7.6 He answered them, "Well did Isaiah prophesy of you hypocrites, as it is written, \'This people honors me with their lips, But their heart is far from me. ' "7.7 But in vain do they worship me, Teaching as doctrines the commandments of men.' " '7.8 "For you set aside the commandment of God, and hold tightly to the tradition of men -- the washing of pitchers and cups, and you do many other such things." 7.9 He said to them, "Full well do you reject the commandment of God, that you may keep your tradition. ' "
7.10 For Moses said, 'Honor your father and your mother;' and, 'He who speaks evil of father or mother, let him be put to death.' " 7.11 But you say, \'If a man tells his father or his mother, "Whatever profit you might have received from me is Corban, that is to say, given to God;"\ 7.12 then you no longer allow him to do anything for his father or his mother,
7.13 making void the word of God by your tradition, which you have handed down. You do many things like this."
7.14 He called all the multitude to himself, and said to them, "Hear me, all of you, and understand.
7.15 There is nothing from outside of the man, that going into him can defile him; but the things which proceed out of the man are those that defile the man.
7.16 If anyone has ears to hear, let him hear!"
7.17 When he had entered into a house away from the multitude, his disciples asked him about the parable.
7.18 He said to them, "Are you thus without understanding also? Don\'t you perceive that whatever goes into the man from outside can\'t defile him,
7.19 because it doesn\'t go into his heart, but into his stomach, then into the latrine, thus making all foods clean?" 7.20 He said, "That which proceeds out of the man, that defiles the man. 7.21 For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts, 7.22 covetings, wickedness, deceit, lustful desires, an evil eye, blasphemy, pride, and foolishness. 7.23 All these evil things come from within, and defile the man."
10.2 Pharisees came to him testing him, and asked him, "Is it lawful for a man to divorce his wife?" 10.3 He answered, "What did Moses command you?" 10.4 They said, "Moses allowed a certificate of divorce to be written, and to divorce her." 10.5 But Jesus said to them, "For your hardness of heart, he wrote you this commandment. ' "10.6 But from the beginning of the creation, 'God made them male and female. " '10.7 For this cause a man will leave his father and mother, and will join to his wife, ' "10.8 and the two will become one flesh,' so that they are no longer two, but one flesh. " '10.9 What therefore God has joined together, let no man separate." 10.10 In the house, his disciples asked him again about the same matter. 10.11 He said to them, "Whoever divorces his wife, and marries another, commits adultery against her. 10.12 If a woman herself divorces her husband, and marries another, she commits adultery."'' None
28. New Testament, Matthew, 5.31-5.32, 5.47 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Damascus Document • Qumran documents

 Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 401; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 68, 76, 97, 105, 389

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5.31 Ἐρρέθη δέ Ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ, δότω αὐτῇ ἀποστάσιον. 5.32 Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ παρεκτὸς λόγου πορνείας ποιεῖ αὐτὴν μοιχευθῆναι, καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ μοιχᾶται.
5.47 καὶ ἐὰν ἀσπάσησθε τοὺς ἀδελφοὺς ὑμῶν μόνον, τί περισσὸν ποιεῖτε; οὐχὶ καὶ οἱ ἐθνικοὶ τὸ αὐτὸ ποιοῦσιν;'' None		sup>
5.31 "It was also said, \'Whoever shall put away his wife, let him give her a writing of divorce,\ '5.32 but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. ' "
5.47 If you only greet your friends, what more do you do than others? Don't even the tax collectors do the same? "' None
29. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Qumran documents • Yoha, Rabbi, document

 Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 189; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 51, 613
30. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Qumran documents • Two Way Document

 Found in books: Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 177; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 507
31. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Document • Judaean Desert documents • Marriage, Divorce documents

 Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 43; Hachlili (2005), Practices And Rites In The Second Temple Period, 213
32. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Qumran documents • consecration, in the Damascus Document

 Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 27; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 182
33. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: • Qumran documents • Yoha, Rabbi, document

 Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 189; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 51

19b מי איכא מידי דאנן לא מצינן למעבד ושלוחי דידן מצו עבדי הכי קאמרי ליה משביעין אנו עליך על דעתינו ועל דעת בית דין,הוא פורש ובוכה והן פורשין ובוכין וכו\' הוא פורש ובוכה שחשדוהו צדוקי והם פורשין ובוכין דא"ר יהושע בן לוי כל החושד בכשרים לוקה בגופו,וכל כך למה שלא יתקן מבחוץ ויכניס כדרך שהצדוקין עושין,ת"ר מעשה בצדוקי אחד שהתקין מבחוץ והכניס ביציאתו היה שמח שמחה גדולה פגע בו אביו אמר לו בני אף על פי שצדוקין אנו מתיראין אנו מן הפרושים אמר לו כל ימי הייתי מצטער על המקרא הזה (ויקרא טז, ב) כי בענן אראה על הכפורת אמרתי מתי יבוא לידי ואקיימנו עכשיו שבא לידי לא אקיימנו,אמרו לא היו ימים מועטין עד שמת והוטל באשפה והיו תולעין יוצאין מחוטמו ויש אומרים ביציאתו ניגף דתני רבי חייא כמין קול נשמע בעזרה שבא מלאך וחבטו על פניו ונכנסו אחיו הכהנים ומצאו ככף רגל עגל בין כתפיו שנאמר (יחזקאל א, ז) ורגליהם רגל ישרה וכף רגליהם ככף רגל עגל,א"ר זכריה בן קבוטל וכו\' מתני ליה רב חנן בר רבא לחייא בר רב קמיה דרב א"ר זכריה בן קפוטל ומחוי ליה רב בידיה קבוטל ונימא ליה מימר ק"ש הוה קרי,וכי האי גוונא מי שרי והא"ר יצחק בר שמואל בר מרתא הקורא את שמע לא ירמוז בעיניו ולא יקרוץ בשפתותיו ולא יורה באצבעותיו ותניא רבי אלעזר חסמא אומר הקורא את שמע ומרמז בעיניו ומקרץ בשפתותיו ומראה באצבעו עליו הכתוב אומר (ישעיהו מג, כב) ולא אותי קראת יעקב,לא קשיא הא בפרק ראשון הא בפרק שני,ת"ר (דברים ו, ז) ודברת בם בם ולא בתפלה ודברת בם בם יש לך רשות לדבר ולא בדברים אחרים,רבי אחא אומר ודברת בם עשה אותן קבע ואל תעשם עראי אמר רבא השח שיחת חולין עובר בעשה שנאמר ודברת בם בם ולא בדברים אחרים רב אחא בר יעקב אמר עובר בלאו שנאמר (קהלת א, ח) כל הדברים יגעים לא יוכל איש לדבר,19b is there any matter that we are unable to perform and our agents are able to perform? The role of the agent is to perform a task on behalf of the one who commissioned him. The agent cannot perform a task that the one who commissioned him is unable to perform. Since it is prohibited for Israelites to enter the priests’ courtyard and to perform the sacrificial rites, clearly the priests are not agents representing the Israelites. The language of the mishna in which the court Elders address the High Priest as their agent apparently contradicts that understanding. The Gemara answers: This is what they say to him: We administer an oath to you according to our understanding and the understanding of the court, cautioning him that he cannot rationalize violating the oath by claiming that he took the oath based on his own interpretation. He is bound by the understanding of the court. The mishna does not address the nature of the High Priest’s agency.,§ The mishna continues: After this oath, he would leave them and cry and they would leave him and cry. The Gemara explains: He turned aside and cried due to the indignity that they suspected him of being a Sadducee; and they turned aside and cried, as Rabbi Yehoshua ben Levi said: One who suspects the innocent of indiscretion is afflicted in his body. The High Priest might in fact be beyond reproach and they may have suspected him falsely.,The Gemara asks: And why were the Elders so insistent that the High Priest take an oath? The Gemara explains: So that he would not prepare the incense and light it outside in the Sanctuary, before entering the Holy of Holies, and bring the coal pan with the incense already burning on it into the Holy of Holies in the manner that the Sadducees did. Since the High Priest is alone inside the Sanctuary and there is no way to ascertain whether he is in fact performing the service in the proper manner, the Elders insisted that he take an oath to perform it according to their instructions.,The Sages taught in the Tosefta: There was an incident involving a certain Sadducee who was appointed as High Priest, who prepared the incense outside and then brought it into the Holy of Holies. Upon his emergence he was overjoyed that he had succeeded. The father of that Sadducee met him and said to him: My son, although we are Sadducees and you performed the service in accordance with our opinion, we fear the Pharisees and do not actually implement that procedure in practice. The son said to his father: All my days I have been troubled over this verse: “For I will appear in the cloud above the Ark cover” (Leviticus 16:2). The Sadducees interpreted this verse to mean that God will appear above the Ark cover, i.e., will enter the Holy of Holies, only after the incense cloud is already there. I said: When will the opportunity become available to me, and I will fulfill it according to the Sadducee interpretation? Now that the opportunity has become available to me, will I not fulfill it?,The Sages said: Not even a few days passed until he died and was laid out in the garbage dump, and worms were coming out of his nose in punishment for his actions. And some say that he was struck as soon as he emerged from the Holy of Holies, as Rabbi Ḥiyya taught: A type of sound was heard in the Temple courtyard, as an angel came and struck him in the face. And his fellow priests came in to remove him from there and they found the likeness of a footprint of a calf between his shoulders. That is the mark left by an angel striking, as it is stated with regard to angels: “And their feet were straight feet, and the sole of their feet was like the sole of a calf’s foot” (Ezekiel 1:7).,§ It was taught in the mishna that Rabbi Zekharya ben Kevutal says: Many times I read before the High Priest from the book of Daniel. Rav Ḥa bar Rava taught this to Ḥiyya bar Rav before Rav in the following manner: Rabbi Zekharya bar Kefutal said, and Rav demonstrated with his hand that the name should be pronounced Kevutal. The Gemara asks: Why did Rav demonstrate his point with a gesture? Let him simply say it. The Gemara answers: Rav was reciting Shema at that moment and could not interrupt Shema by speaking.,The Gemara asks: And is interrupting in a manner of that sort, by gesturing, permitted during Shema? Didn’t Rabbi Yitzḥak bar Shmuel bar Marta say: One who is reciting Shema should neither make allusions with his eyes, nor open and close his mouth with his lips to convey a message, nor gesture with his fingers? And it was taught in a baraita that Rabbi Elazar Ḥisma says: Concerning one who recites Shema and makes allusions with his eyes, or opens and closes his mouth with his lips, or gestures with his fingers, the verse says: “And you did not call out to Me, O Jacob” (Isaiah 43:22). By signaling while reciting Shema he behaves contemptuously toward God, and it is tantamount to not having recited Shema before Him. How, then, could Rav gesture while reading Shema?,The Gemara answers: This is not difficult. This prohibition to interrupt one’s recitation of Shema with a gesture applies in the course of reciting the first paragraph of Shema, which is more fundamental; that case where Rav gestured was in the course of reciting the second paragraph of Shema, where gesturing to convey a significant message is permitted.,Apropos interruptions in the course of reciting Shema, the Gemara cites a baraita in which the Sages taught: “And these words, which I command you this day, shall be upon your heart; and you shall teach them diligently unto your children, and you shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you arise” (Deuteronomy 6:6–7). This means that in the course of reciting them, the study of Torah and the recitation of Shema, it is permitted to interrupt to state a significant matter, but not in the course of reciting the Amida prayer, which may not be interrupted for any kind of speech. Another interpretation of the verse is: And you shall talk of them is to emphasize that it is permitted to interrupt Shema to speak these matters of Torah, but not to speak other matters that may lead to levity.,Rabbi Aḥa says: Talk of them means one must render them, the words of Torah, a permanent fixture, and not render them a temporary exercise. Rava said: One who engages in idle chatter without Torah or any particular purpose violates a positive commandment, as it is stated: And you shall talk of them; talk of them and not of other matters. Rav Aḥa bar Ya’akov said: Furthermore, one even violates a negative commandment, as it is stated: “All these matters are wearisome; no man can ever state them” (Ecclesiastes 1:8). The phrase: No man can ever state them, is understood as a prohibition against engaging in idle chatter.,sought to sleep at night, the young priests would snap the middle tzerada finger against the thumb before him, and they would say to him every so often: My Master, High Priest. Stand from your bed and chill yourself once on the floor and overcome your drowsiness. And they would engage him in various ways until the time would arrive to slaughter the daily offering.,What is the tzerada finger mentioned in the mishna? Rav Yehuda said: It is the rival tzara of that da one. Which finger is it? Tzerada is the rival of the thumb; it is the middle finger. The middle finger would be strongly positioned against the thumb, and when one separates them, the finger hits the palm, creating a sound. Rav Huna demonstrated the loud noise that could be achieved by snapping with the middle finger, and the sound traveled throughout Rav’s study hall. The sound created was loud enough to keep the High Priest awake.,It was taught in the mishna that they said to him: My Master, High Priest. Stand from your bed and chill yourself once on the floor and overcome your drowsiness. Rav Yitzḥak said that they said to the High Priest: Introduce something new. The Gemara asks: What is it that they asked him to introduce? They say to him: Demonstrate how to perform the ceremonial bowing kidda. This was a form of bowing that was difficult to perform, in which the High Priest was expert. The thought was that the exercise would keep him awake.,The mishna continues: And they would engage him in different ways until the time to slaughter the daily offering would arrive. It was taught: They would not occupy him with a harp or a lyre, which may not be played on a Festival, but would sing with their mouths. And what would they say? They would say this verse: “Unless the Lord builds the house, its builders labor in vain on it; unless the Lord watches over the city, the watchman keeps vigil in vain” (Psalms 127:1). The message to the High Priest was that his service must be performed for the sake of Heaven for it to be accepted by God; otherwise his efforts would be in vain.,The Gemara relates that the prominent men of Jerusalem would not sleep the entire night but instead engaged in Torah study, so that the High Priest would hear the sound of noise in the city and sleep would not overcome him in the silence of the sleeping city. It was taught in a baraita that Abba Shaul said: They would do so even in the outlying areas and stay awake all night in acknowledgment of the Temple; however, the result was that they would sin, as the men and women would participate in games together to pass the time, leading to transgression.,Abaye said, and some say it was Rav Naḥman bar Yitzḥak who said: Interpret that statement as referring to Neharde’a, as Elijah the Prophet said to Rav Yehuda, brother of Rav Salla Ḥasida: You have said and wondered: Why has the Messiah not come? Why is that surprising? Isn’t today Yom Kippur, and relations were had with several virgins in Neharde’a, as the men and women stayed awake all night and that led to promiscuity? Rav Yehuda said to him: What did the Holy One, Blessed be He, say about those sins committed by the Jewish people? He said: This is what God said:'' None
34. Anon., Letter of Aristeas, 32, 39, 41, 46
 Tagged with subjects: • Ptolemaic, documents • Ptolemies, Formulae in documents • documents, official

 Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 120, 123, 124; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 23, 25, 143, 144, 145, 159, 160

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32 conception of life is so sacred and religious, as Hecataeus of Abdera says. If it please you, O king, a letter shall be written to the High Priest in Jerusalem, asking him to send six elders out of every tribe - men who have lived the noblest life and are most skilled in their law - that we may find out the points in which the majority of them are in agreement, and so having obtained an accurate translation may place it in a conspicuous place in a manner worthy of the work itself and your purpose. May continual prosperity be yours!'"
39 into the Greek language, that these books may be added to the other royal books in my library. It will be a kindness on your part and a regard for my zeal if you will select six elders from each of your tribes, men of noble life and skilled in your law and able to interpret it, that in questions of dispute we may be able to discover the verdict in which the majority agree, for the investigation is of the highest possible importance. I hope to win great renown by the accomplishment of thi' "
41 To this letter Eleazar replied appropriately as follows:'Eleazar the High priest sends greetings to King Ptolemy his true friend. My highest wishes are for your welfare and the welfare of Queen Arsinoe your sister and your children. I also am well. I have received your letter and am greatly" "
46 holy law might prove advantageous to you and be carried out successfully. In the presence of all the people I selected six elders from each tribe, good men and true, and I have sent them to you with a copy of our law. It will be a kindness, O righteous king, if you will give instruction that as soon as the translation of the law is completed, the men shall be restored again to us in safety. Farewell.'" "' None
35. Epigraphy, Ig Ii2, 47, 1168
 Tagged with subjects: • Aixone, leasing document from • Rhamnous, leasing document from • documents, drafting of • writing, documents

 Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 751; Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 93; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 106, 153

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47 . . . upon the table the following: . . . 1 mast-head cup; mast-head cup(s?) . . . a mast-head cup(?) into which the olive oil . . . another mast-head cup; a drinking cup (5) . . . made of metal(?); a statuette . . . a canteen-flask; a box; an incense-censer . . . a small tripod; small shield(s?) . . . 2 large shields; a large cupping-glass with a chain attached; 1 strigil (10) with a chain attached; a large strigil; another one with a chain attached; 2 cupping-glasses; a drinking cup; a canteen- flask or small cup; a cooling vessel; a brooch; 4 crowns Uninscribed line The following objects made of iron: (15) a large ring with a chain attached; a large strigil; medical forceps; 5 surgeon’s knives and forceps; 2 tablets/platters . . . tongs; 3 medical forceps; 4 strigils; (20) a ring with a chain; a statuette and . . . throughout the sanctuary worked in low relief . . . Decree The People decided. Athenodoros proposed. Concerning what the priest of Asklepios, Euthydemos, says, the People (25) shall resolve: in order that the preliminary sacrifices (prothumata) may be offered which Euthydemos the priest of Asklepios recommends (exegetai), and the other sacrifices take place on behalf of the People of the Athenians, the People shall resolve: that the overseers (epistatas) of the Asklepieion shall make the preliminary sacrifices (prothumata) that Euthydemos recommends (exegetai), (30) with money from the quarry set aside for the god, and pay the other money towards the building of the sanctuary; and in order that the Athenians may distribute as much meat as possible, the religious officials (hieropoios) in office shall take care of the (35) festival with respect to what comes from the People (dēmo); and distribute the meat of the leading ox to the prytany members and to the nine archons and the religious officials and those participating in the procession, and distribute the other meat to the Athenians . . . text from Attic Inscriptions Online, IG II2
47 - Assembly decree concerning sacrifices in cult of Asklepios in Piraeus ' ' None
36. None, None, nan
 Tagged with subjects: • Aramaic Levi Document • Damascus Document • Damascus Document (CD)

 Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 202
37. None, None, nan
 Tagged with subjects: • Aixone, leasing document from • writing, documents

 Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 751; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 106



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