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Tiresias: The Ancient Mediterranean Religions Source Database



3095
Dead Sea Scrolls, Community Rule, 11.16
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Intertexts (texts cited often on the same page as the searched text):

15 results
1. Dead Sea Scrolls, Damascus Covenant, 4.3 (2nd cent. BCE - 1st cent. CE)

2. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 4.3 (2nd cent. BCE - 1st cent. CE)

3. Dead Sea Scrolls, 1Qha, 14.13, 14.15 (2nd cent. BCE - 1st cent. CE)

4. Dead Sea Scrolls, Community Rule, 3.13, 3.19-3.21, 4.5, 4.18, 5.2, 11.5-11.15, 11.17-11.22 (2nd cent. BCE - 1st cent. CE)

5. Dead Sea Scrolls, Hodayot, 5.30-5.33, 7.25, 9.21-9.24, 12.29-12.34, 12.37, 20.32-20.38 (2nd cent. BCE - 1st cent. CE)

6. Dead Sea Scrolls, Hodayot, 5.30-5.33, 7.25, 9.21-9.24, 12.29-12.34, 12.37, 20.32-20.38 (2nd cent. BCE - 1st cent. CE)

7. Dead Sea Scrolls, Scroll of Blessings, 4.24-4.26 (2nd cent. BCE - 1st cent. CE)

8. Septuagint, Ecclesiasticus (Siracides), 34.25-34.26 (2nd cent. BCE - 2nd cent. BCE)

34.25. If a man washes after touching a dead body,and touches it again,what has he gained by his washing? 34.26. So if a man fasts for his sins,and goes again and does the same things,who will listen to his prayer?And what has he gained by humbling himself?
9. Philo of Alexandria, On The Life of Abraham, 122 (1st cent. BCE - 1st cent. CE)

122. Therefore, the middle person of the three, being attended by each of his powers as by body-guards, presents to the mind, which is endowed with the faculty of sight, a vision at one time of one being, and at another time of three; of one when the soul being completely purified, and having surmounted not only the multitudes of numbers, but also the number two, which is the neighbour of the unit, hastens onward to that idea which is devoid of all mixture, free from all combination, and by itself in need of nothing else whatever; and of three, when, not being as yet made perfect as to the important virtues, it is still seeking for initiation in those of less consequence, and is not able to attain to a comprehension of the living God by its own unassisted faculties without the aid of something else, but can only do so by judging of his deeds, whether as creator or as governor.
10. Philo of Alexandria, On The Cherubim, 49-51, 48 (1st cent. BCE - 1st cent. CE)

48. Now I bid ye, initiated men, who are purified, as to your ears, to receive these things, as mysteries which are really sacred, in your inmost souls; and reveal them not to any one who is of the number of the uninitiated, but guard them as a sacred treasure, laying them up in your own hearts, not in a storehouse in which are gold and silver, perishable substances, but in that treasurehouse in which the most excellent of all the possessions in the world does lie, the knowledge namely of the great first Cause, and of virtue, and in the third place, of the generation of them both. And if ever you meet with any one who has been properly initiated, cling to that man affectionately and adhere to him, that if he has learnt any more recent mystery he may not conceal it from you before you have learnt to comprehend it thoroughly. 48. It is, therefore, with great beauty, and also with a proper sense of what is consistent with the dignity of God, that the voice is said to have come forth out of the fire; for the oracles of God are accurately understood and tested like gold by the fire.
11. Philo of Alexandria, On The Migration of Abraham, 67 (1st cent. BCE - 1st cent. CE)

67. But the foolish man proceeds always by means of the two passions together, both anger and desire, omitting no opportunity, and discarding reason as his pilot and judge. But the man who is contrary to him has extirpated anger and desire from his nature, and has enlisted himself under divine reason as his guide; as also Moses, that faithful servant of God, did. Who, when he is offering the burnt offerings of the soul, "washes out the Belly;" that is to say, he washes out the whole seat of desires, and he takes away "the breast of the ram of the Consecration;" that is to say, that whole of the warlike disposition, that so the remainder, the better portion of the soul, the rational part, having no longer anything to draw it in a different direction or to counteract its natural impulses, may indulge its own free and noble inclinations towards everything that is beautiful;
12. Philo of Alexandria, On The Special Laws, 1.257-1.260, 3.208-3.209 (1st cent. BCE - 1st cent. CE)

1.257. The law chooses that a person who brings a sacrifice shall be pure, both in body and soul; --pure in soul from all passions, and diseases, and vices, which can be displayed either in word or deed; and pure in body from all such things as a body is usually defiled by. 1.258. And it has appointed a burning purification for both these things; for the soul, by means of the animals which are duly fit for sacrifices; and for the body, by ablutions and sprinklings; concerning which we will speak presently; for it is fit to assign the pre-eminence in honour in every point to the superior and domit part of the qualities existing in us, namely, to the soul. 1.259. What, then, is the mode of purifying the soul? "Look," says the law, "take care that the victim which thou bringest to the altar is perfect, wholly without participation in any kind of blemish, selected from many on account of its excellence, by the uncorrupted judgments of the priests, and by their most acute sight, and by their continual practice derived from being exercised in the examination of faultless victims. For if you do not see this with your eyes more than with your reason, you will not wash off all the imperfections and stains which you have imprinted on your whole life, partly in consequence of unexpected events, and partly by deliberate purpose; 1.260. for you will find that this exceeding accuracy of investigation into the animals, figuratively signifies the amelioration of your own disposition and conduct; for the law was not established for the sake of irrational animals, but for that of those who have intellect and reason." So that the real object taken care of is not the condition of the victims sacrificed in order that they may have no blemish, but that of the sacrificers that they may not be defiled by any unlawful passion. 3.208. And the law says, "Let everything which a man that is unclean has touched be also unclean as being polluted by a participation in that which is unclean." And this sacred injunction appears to have a wide operation, not being limited to the body alone, but proceeding as it would seem also to investigate the dispositions of the soul 3.209. for the unjust and impious man is peculiarly unclean, being one who has no respect for either human or divine things, but who throws everything into disorder and confusion by the immoderate vehemence of his passions, and by the extravagance of his wickedness, so that everything which he touches becomes faulty, having its nature changed by the wickedness of him who has taken them in hand. For in like manner the actions of the good are, on the contrary, all praiseworthy, being made better by the energies of those who apply themselves to them, since in some degree what is done resembles in its character the person who does it.Go to the Tables of Contents of The Works of PhiloPlease buy the CD to support the site, view it without ads, and get bonus stuff!Early Christian Writings is copyright © 2001-2020 Peter Kirby E-Mail.
13. Philo of Alexandria, Questions On Exodus, 2.51 (1st cent. BCE - 1st cent. CE)

14. Philo of Alexandria, Who Is The Heir, 184 (1st cent. BCE - 1st cent. CE)

184. But the unmixed and unadulterated portion of the soul is the pure mind, which, being inspired by heaven from above, when it is preserved in a state free from all disease and from all mishap is very suitably all poured forth and resolved into the elements of a sacred libation, and so restored in a fitting manner to God, who inspired it and preserved it free from any infliction of evil; but the mixed portion is entirely that of the outward senses, and for this part nature has made suitable craters.
15. Anon., Letter of Aristeas, 234

234. The king bestowed great praise upon him and asked the tenth, What is the highest form of glory? And he said, 'To honour God, and this is done not with gifts and sacrifices but with purity of soul and holy conviction, since all things are fashioned and governed by God in accordance with His will. of this purpose you are in constant possession as all men can see from your achievements in the past and in the present.'


Subjects of this text:

subject book bibliographic info
angel Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 116
aristotle, pain as an emotion Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 160, 161, 162
asceticism Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 52
body and soul Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 52
body inherent defilement of Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 52
clay Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 250
corpse Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 250
demons in second temple judaism Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 52
disgust, as boundary-marker Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 162
disgust, cognitive structure of Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 162
disgust, power and Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 160, 161, 162
dust Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 250
emotion, in the classical world Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 160, 161, 162
emotion, in the hebrew bible Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 160, 161, 162
eschatology, eschatological, belonging to the end-of-days, messianic age Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 214
ethnic boundary making model, equalization van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 154
exegesis, exegetical, interpretation of scripture Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 214
face Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 116
futility Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 250
hebrew bible/old testament/scripture Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 214
hermeneutics, hermeneutical key Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 214
holy, holiness Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 116
holy spirit Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 52
house Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 116
irrationality Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 52
israel, the people of, redemption/restoration of, the kingdom of, israelite Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 214
kneaded Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 250
maskil (instructor of the dead sea sect), as emotional model Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 160, 161, 162
mediator Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 116
mystery, mysterious, heavenly secrets vii Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 214
nothingness Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 250
pain, emotion and Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 160, 161, 162
passions Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 52
pesher Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 214
qumran, qumranic, anti-qumranic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 214
redemption, salvation Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 214
second temple judaism Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 52
shame, cognitive structure Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 160, 161, 162
shame, power and Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 160, 161, 162
sophrosyne, among women Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 160, 161, 162
soul, divisions of Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 52
symbol and symbolic interpretation Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 52
therapeutae Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 52
throne Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 116
union/unification Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 116
vision of god, purification before' Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 52
wisdom, wisdom literature Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 214
woman Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 250
worship Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 116
yahad Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 116
zeal for the law Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 160, 161, 162