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Tiresias: The Ancient Mediterranean Religions Source Database



2789
Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 20.30-20.33
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Intertexts (texts cited often on the same page as the searched text):

12 results
1. Hebrew Bible, Deuteronomy, 17.9 (9th cent. BCE - 3rd cent. BCE)

17.9. וּבָאתָ אֶל־הַכֹּהֲנִים הַלְוִיִּם וְאֶל־הַשֹּׁפֵט אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְדָרַשְׁתָּ וְהִגִּידוּ לְךָ אֵת דְּבַר הַמִּשְׁפָּט׃ 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."
2. Hebrew Bible, Leviticus, 5.21 (9th cent. BCE - 3rd cent. BCE)

5.21. נֶפֶשׁ כִּי תֶחֱטָא וּמָעֲלָה מַעַל בַּיהוָה וְכִחֵשׁ בַּעֲמִיתוֹ בְּפִקָּדוֹן אוֹ־בִתְשׂוּמֶת יָד אוֹ בְגָזֵל אוֹ עָשַׁק אֶת־עֲמִיתוֹ׃ 5.21. If any one sin, and commit a trespass against the LORD, and deal falsely with his neighbour in a matter of deposit, or of pledge, or of robbery, or have oppressed his neighbour;"
3. Hebrew Bible, Numbers, 15.30, 21.17-21.20 (9th cent. BCE - 3rd cent. BCE)

21.17. אָז יָשִׁיר יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת עֲלִי בְאֵר עֱנוּ־לָהּ׃ 21.18. בְּאֵר חֲפָרוּהָ שָׂרִים כָּרוּהָ נְדִיבֵי הָעָם בִּמְחֹקֵק בְּמִשְׁעֲנֹתָם וּמִמִּדְבָּר מַתָּנָה׃ 21.19. וּמִמַּתָּנָה נַחֲלִיאֵל וּמִנַּחֲלִיאֵל בָּמוֹת׃ 15.30. But the soul that doeth aught with a high hand, whether he be home-born or a stranger, the same blasphemeth the LORD; and that soul shall be cut off from among his people." 21.17. Then sang Israel this song: Spring up, O well—sing ye unto it—" 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;" 21.19. and from Mattanah to Nahaliel; and from Nahaliel to Bamoth;" 21.20. and from Bamoth to the valley that is in the field of Moab, by the top of Pisgah, which looketh down upon the desert."
4. Hebrew Bible, Joshua, 1.18 (8th cent. BCE - 5th cent. BCE)

1.18. כָּל־אִישׁ אֲשֶׁר־יַמְרֶה אֶת־פִּיךָ וְלֹא־יִשְׁמַע אֶת־דְּבָרֶיךָ לְכֹל אֲשֶׁר־תְּצַוֶּנּוּ יוּמָת רַק חֲזַק וֶאֱמָץ׃ 1.18. Whosoever he be that shall rebel against thy commandment, and shall not hearken unto thy words in all that thou commandest him, he shall be put to death; only be strong and of good courage.’"
5. Dead Sea Scrolls, Damascus Covenant, 2.14-2.15, 3.13-3.14, 4.8-4.12, 5.7-5.12, 6.7-6.8, 6.14, 8.8, 9.10-9.12, 10.3, 12.19, 12.22, 13.6, 20.6-20.13, 20.27-20.33 (2nd cent. BCE - 1st cent. CE)

6. Dead Sea Scrolls, War Scroll, 2.1-2.6, 2.10 (2nd cent. BCE - 1st cent. CE)

7. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 2.12-2.15, 3.13-3.14, 4.8-4.12, 5.7-5.12, 6.7-6.8, 6.14, 8.8, 9.10-9.12, 10.3, 12.19, 12.22, 13.6, 20.6-20.13, 20.27-20.29, 20.31-20.33 (2nd cent. BCE - 1st cent. CE)

8. Dead Sea Scrolls, Community Rule, 5.5-5.6, 8.6-8.10, 8.15 (2nd cent. BCE - 1st cent. CE)

9. Dead Sea Scrolls, Hodayot, 19.10-19.14 (2nd cent. BCE - 1st cent. CE)

10. Dead Sea Scrolls, Hodayot, 19.10-19.14 (2nd cent. BCE - 1st cent. CE)

11. Dead Sea Scrolls, Temple Scroll, 57.11-57.15 (2nd cent. BCE - 1st cent. CE)

12. Mishnah, Sotah, 9.15 (1st cent. CE - 3rd cent. CE)

9.15. When Rabbi Meir died, the composers of fables ceased. When Ben Azzai died, the diligent students [of Torah] ceased. When Ben Zoma died, the expounders ceased. When Rabbi Joshua died, goodness ceased from the world. When Rabban Shimon ben Gamaliel died, locusts come and troubles multiplied. When Rabbi Elazar ben Azaryah died, the sages ceased to be wealthy. When Rabbi Akiba died, the glory of the Torah ceased. When Rabbi Hanina ben Dosa died, men of wondrous deeds ceased. When Rabbi Yose Katnuta died, the pious men (hasidim) ceased and why was his name called Katnuta? Because he was the youngest of the pious men. When Rabban Yoha ben Zakkai died, the splendor of wisdom ceased. When Rabban Gamaliel the elder died, the glory of the torah ceased, and purity and separateness perished. When Rabbi Ishmael ben Fabi died, the splendor of the priesthood ceased. When Rabbi died, humility and fear of sin ceased. Rabbi Phineas ben Yair says: when Temple was destroyed, scholars and freemen were ashamed and covered their head, men of wondrous deeds were disregarded, and violent men and big talkers grew powerful. And nobody expounds, nobody seeks, and nobody asks. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Eliezer the Great says: from the day the Temple was destroyed, the sages began to be like scribes, scribes like synagogue-attendants, synagogue-attendants like common people, and the common people became more and more debased. And nobody seeks. Upon whom shall we depend? Upon our father who is in heaven. In the footsteps of the messiah insolence (hutzpah) will increase and the cost of living will go up greatly; the vine will yield its fruit, but wine will be expensive; the government will turn to heresy, and there will be no one to rebuke; the meeting-place [of scholars] will be used for licentiousness; the Galilee will be destroyed, the Gablan will be desolated, and the dwellers on the frontier will go about [begging] from place to place without anyone to take pity on them; the wisdom of the learned will rot, fearers of sin will be despised, and the truth will be lacking; youths will put old men to shame, the old will stand up in the presence of the young, “For son spurns father, daughter rises up against mother, daughter-in-law against mother-in-law a man’s own household are his enemies” (Micah 7:6). The face of the generation will be like the face of a dog, a son will not feel ashamed before his father. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Pinchas ben Yair says, “Heedfulness leads to cleanliness, cleanliness leads to purity, purity leads to separation, separation leads to holiness, holiness leads to modesty, modesty leads to fear of sin, fear of sin leads to piety, piety leads to the Holy Spirit, The Holy Spirit leads to the resurrection of the dead, and the resurrection of the dead comes from Elijah, blessed be his memory, Amen.”"


Subjects of this text:

subject book bibliographic info
aristotle,pain as an emotion Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 227
atonement Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 85
belial—see also angels Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 235
bible Schiffman (1983), Testimony and the Penal Code, 44
capital matters Schiffman (1983), Testimony and the Penal Code, 44
conversion Schiffman (1983), Testimony and the Penal Code, 118
court,of twelve Schiffman (1983), Testimony and the Penal Code, 44
covenant Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 85
day of atonement Schiffman (1983), Testimony and the Penal Code, 118
deposit Schiffman (1983), Testimony and the Penal Code, 118
doxology Schiffman (1983), Testimony and the Penal Code, 118
emotion,in the classical world Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 227
emotion,in the hebrew bible Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 227
eschatology Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 85
expiation Schiffman (1983), Testimony and the Penal Code, 118
finder of lost object Schiffman (1983), Testimony and the Penal Code, 118
food laws Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 85
halakhah/halakhot,and aggadah; law and narrative Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 235
hebrew,mishnaic Schiffman (1983), Testimony and the Penal Code, 44
hebrew,qumran Schiffman (1983), Testimony and the Penal Code, 44, 118
heirs Schiffman (1983), Testimony and the Penal Code, 118
high priest Schiffman (1983), Testimony and the Penal Code, 118
interpretation—see also midrash Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 235
investment Schiffman (1983), Testimony and the Penal Code, 118
israelites Schiffman (1983), Testimony and the Penal Code, 44
judges Schiffman (1983), Testimony and the Penal Code, 44
king Schiffman (1983), Testimony and the Penal Code, 44
law,biblical/rabbinic—see also,halakhah Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 235
law,sectarian' "267.0_118.0@midrash tadshe'" Schiffman (1983), Testimony and the Penal Code, 118
mandel,paul Flatto (2021), The Crown and the Courts, 70, 276
mebaqqer Flatto (2021), The Crown and the Courts, 70
moshav ha-rabbim' "267.0_118.0@oath,false (shevu'at sheqer)" Schiffman (1983), Testimony and the Penal Code, 44
naeh,shlomo Flatto (2021), The Crown and the Courts, 276
owner,lost property,not located Schiffman (1983), Testimony and the Penal Code, 118
pain,emotion and Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 227
prayer' Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 235
priests,aaronide Schiffman (1983), Testimony and the Penal Code, 44, 118
prince of the congregation Flatto (2021), The Crown and the Courts, 70
property,distrained or withheld Schiffman (1983), Testimony and the Penal Code, 118
property,lost or missing Schiffman (1983), Testimony and the Penal Code, 118
property,restitution of lost or stolen Schiffman (1983), Testimony and the Penal Code, 118
property,stolen Schiffman (1983), Testimony and the Penal Code, 118
purity/impurity Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 85
qumran literature,interpreter of the torah Flatto (2021), The Crown and the Courts, 70
qumran literature,leadership figures Flatto (2021), The Crown and the Courts, 70
qumran literature,legal authority in Flatto (2021), The Crown and the Courts, 70
qumran literature,teacher of righteousness Flatto (2021), The Crown and the Courts, 70
rabbis,rabbinic literature Schiffman (1983), Testimony and the Penal Code, 118
relative,redeemer Schiffman (1983), Testimony and the Penal Code, 118
ritual,as emotional practice Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 227
ritual,embodiment in Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 227
sacrifice Schiffman (1983), Testimony and the Penal Code, 118
shemesh,aharon Flatto (2021), The Crown and the Courts, 276
sin and atonement Schiffman (1983), Testimony and the Penal Code, 118
sophrosyne,among women Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 227
tannaim,tannaitic law,judaism,period Schiffman (1983), Testimony and the Penal Code, 44, 118
teacher of righteousness Flatto (2021), The Crown and the Courts, 70
violation of the law Schiffman (1983), Testimony and the Penal Code, 118
zeal for the law Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 227