Tiresias: The Ancient Mediterranean Religions Source Database

3095

Dead Sea Scrolls, Community Rule, 11.7-11.9
NaN
NaN
NaN

Intertexts (texts cited often on the same page as the searched text):

54 results
1. Septuagint, Tobit, 8.15 (10th cent. BCE - 2nd cent. BCE) 8.15. Then Raguel blessed God and said, "Blessed art thou, O God, with every pure and holy blessing.Let thy saints and all thy creatures bless thee;let all thy angels and thy chosen people bless thee for ever.
2. Hebrew Bible, Deuteronomy, 14.1, 32.18, 33.2 (9th cent. BCE - 3rd cent. BCE) 14.1. וְכֹל אֲשֶׁר אֵין־לוֹ סְנַפִּיר וְקַשְׂקֶשֶׂת לֹא תֹאכֵלוּ טָמֵא הוּא לָכֶם׃ 14.1. בָּנִים אַתֶּם לַיהוָה אֱלֹהֵיכֶם לֹא תִתְגֹּדְדוּ וְלֹא־תָשִׂימוּ קָרְחָה בֵּין עֵינֵיכֶם לָמֵת׃ 32.18. צוּר יְלָדְךָ תֶּשִׁי וַתִּשְׁכַּח אֵל מְחֹלְלֶךָ׃ 33.2. וַיֹּאמַר יְהוָה מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ הוֹפִיעַ מֵהַר פָּארָן וְאָתָה מֵרִבְבֹת קֹדֶשׁ מִימִינוֹ אשדת [אֵשׁ] [דָּת] לָמוֹ׃ 33.2. וּלְגָד אָמַר בָּרוּךְ מַרְחִיב גָּד כְּלָבִיא שָׁכֵן וְטָרַף זְרוֹעַ אַף־קָדְקֹד׃ 14.1. Ye are the children of the LORD your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead." 32.18. of the Rock that begot thee thou wast unmindful, And didst forget God that bore thee. ." 33.2. And he said: The LORD came from Sinai, And rose from Seir unto them; He shined forth from mount Paran, And He came from the myriads holy, At His right hand was a fiery law unto them."
3. Hebrew Bible, Exodus, 15.11, 19.15 (9th cent. BCE - 3rd cent. BCE) 15.11. מִי־כָמֹכָה בָּאֵלִם יְהוָה מִי כָּמֹכָה נֶאְדָּר בַּקֹּדֶשׁ נוֹרָא תְהִלֹּת עֹשֵׂה פֶלֶא׃ 19.15. וַיֹּאמֶר אֶל־הָעָם הֱיוּ נְכֹנִים לִשְׁלֹשֶׁת יָמִים אַל־תִּגְּשׁוּ אֶל־אִשָּׁה׃ 15.11. Who is like unto Thee, O LORD, among the mighty? Who is like unto Thee, glorious in holiness, Fearful in praises, doing wonders?" 19.15. And he said unto the people: ‘Be ready against the third day; come not near a woman.’"
4. Hebrew Bible, Genesis, 3.19 (9th cent. BCE - 3rd cent. BCE) 3.19. בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב׃ 3.19. In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’"
5. Hebrew Bible, Hosea, 12.1 (9th cent. BCE - 3rd cent. BCE) 12.1. וְאָנֹכִי יְהוָה אֱלֹהֶיךָ מֵאֶרֶץ מִצְרָיִם עֹד אוֹשִׁיבְךָ בָאֳהָלִים כִּימֵי מוֹעֵד׃ 12.1. סְבָבֻנִי בְכַחַשׁ אֶפְרַיִם וּבְמִרְמָה בֵּית יִשְׂרָאֵל וִיהוּדָה עֹד רָד עִם־אֵל וְעִם־קְדוֹשִׁים נֶאֱמָן׃ 12.1. Ephraim compasseth Me about with lies, And the house of Israel with deceit; And Judah is yet wayward towards God, And towards the Holy One who is faithful."
6. Hebrew Bible, Job, 5.1, 14.1, 15.14-15.15, 25.4 (9th cent. BCE - 3rd cent. BCE) 5.1. קְרָא־נָא הֲיֵשׁ עוֹנֶךָּ וְאֶל־מִי מִקְּדֹשִׁים תִּפְנֶה׃ 5.1. הַנֹּתֵן מָטָר עַל־פְּנֵי־אָרֶץ וְשֹׁלֵחַ מַיִם עַל־פְּנֵי חוּצוֹת׃ 14.1. וְגֶבֶר יָמוּת וַיֶּחֱלָשׁ וַיִּגְוַע אָדָם וְאַיּוֹ׃ 14.1. אָדָם יְלוּד אִשָּׁה קְצַר יָמִים וּשְׂבַע־רֹגֶז׃ 15.15. הֵן בקדשו [בִּקְדֹשָׁיו] לֹא יַאֲמִין וְשָׁמַיִם לֹא־זַכּוּ בְעֵינָיו׃ 5.1. Call now; is there any that will answer thee? And to which of the holy ones wilt thou turn?" 14.1. Man that is born of a woman Is of few days, and full of trouble." 15.15. Behold, He putteth no trust in His holy ones; Yea, the heavens are not clean in His sight."
7. Hebrew Bible, Psalms, 2.7, 24.3-24.10, 89.6, 89.8 (9th cent. BCE - 3rd cent. BCE) 2.7. אֲסַפְּרָה אֶל חֹק יְהוָה אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ׃ 24.3. מִי־יַעֲלֶה בְהַר־יְהוָה וּמִי־יָקוּם בִּמְקוֹם קָדְשׁוֹ׃ 24.4. נְקִי כַפַּיִם וּבַר־לֵבָב אֲשֶׁר לֹא־נָשָׂא לַשָּׁוְא נַפְשִׁי וְלֹא נִשְׁבַּע לְמִרְמָה׃ 24.5. יִשָּׂא בְרָכָה מֵאֵת יְהוָה וּצְדָקָה מֵאֱלֹהֵי יִשְׁעוֹ׃ 24.6. זֶה דּוֹר דרשו [דֹּרְשָׁיו] מְבַקְשֵׁי פָנֶיךָ יַעֲקֹב סֶלָה׃ 24.7. שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וְהִנָּשְׂאוּ פִּתְחֵי עוֹלָם וְיָבוֹא מֶלֶךְ הַכָּבוֹד׃ 24.8. מִי זֶה מֶלֶךְ הַכָּבוֹד יְהוָה עִזּוּז וְגִבּוֹר יְהוָה גִּבּוֹר מִלְחָמָה׃ 24.9. שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וּשְׂאוּ פִּתְחֵי עוֹלָם וְיָבֹא מֶלֶךְ הַכָּבוֹד׃ 89.6. וְיוֹדוּ שָׁמַיִם פִּלְאֲךָ יְהוָה אַף־אֱמוּנָתְךָ בִּקְהַל קְדֹשִׁים׃ 89.8. אֵל נַעֲרָץ בְּסוֹד־קְדֹשִׁים רַבָּה וְנוֹרָא עַל־כָּל־סְבִיבָיו׃ 2.7. I will tell of the decree: The LORD said unto me: 'Thou art My son, this day have I begotten thee." 24.3. Who shall ascend into the mountain of the LORD? And who shall stand in His holy place?" 24.4. He that hath clean hands, and a pure heart; Who hath not taken My name in vain, and hath not sworn deceitfully." 24.5. He shall receive a blessing from the LORD, and righteousness from the God of his salvation." 24.6. Such is the generation of them that seek after Him, that seek Thy face, even Jacob. Selah" 24.7. Lift up your heads, O ye gates, and be ye lifted up, ye everlasting doors; that the King of glory may come in." 24.8. 'Who is the King of glory?' 'The LORD strong and mighty, The LORD mighty in battle.'" 24.9. Lift up your heads, O ye gates, Yea, lift them up, ye everlasting doors; That the King of glory may come in." 24.10. 'Who then is the King of glory?' 'The LORD of hosts; He is the King of glory.' Selah" 89.6. So shall the heavens praise Thy wonders, O LORD, Thy faithfulness also in the assembly of the holy ones." 89.8. A God dreaded in the great council of the holy ones, And feared of all them that are about Him?"
8. Hebrew Bible, 2 Samuel, 7.14 (8th cent. BCE - 5th cent. BCE) 7.14. אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃ 7.14. I will be his father, and he will be my son. If he commit iniquity, I will chasten him with the rod of men, and with such plagues as befall the sons of Adam:"
9. Hebrew Bible, Isaiah, 19.7, 28.16, 30.3 (8th cent. BCE - 5th cent. BCE) 19.7. עָרוֹת עַל־יְאוֹר עַל־פִּי יְאוֹר וְכֹל מִזְרַע יְאוֹר יִיבַשׁ נִדַּף וְאֵינֶנּוּ׃ 28.16. לָכֵן כֹּה אָמַר אֲדֹנָי יְהוִה הִנְנִי יִסַּד בְּצִיּוֹן אָבֶן אֶבֶן בֹּחַן פִּנַּת יִקְרַת מוּסָד מוּסָּד הַמַּאֲמִין לֹא יָחִישׁ׃ 30.3. וְהָיָה לָכֶם מָעוֹז פַּרְעֹה לְבֹשֶׁת וְהֶחָסוּת בְּצֵל־מִצְרַיִם לִכְלִמָּה׃ 30.3. וְהִשְׁמִיעַ יְהוָה אֶת־הוֹד קוֹלוֹ וְנַחַת זְרוֹעוֹ יַרְאֶה בְּזַעַף אַף וְלַהַב אֵשׁ אוֹכֵלָה נֶפֶץ וָזֶרֶם וְאֶבֶן בָּרָד׃ 19.7. The mosses by the Nile, by the brink of the Nile, and all that is sown by the Nile, shall become dry, be driven away, and be no more." 28.16. Therefore thus saith the Lord GOD: Behold, I lay in Zion for a foundation a stone, A tried stone, a costly corner-stone of sure foundation; He that believeth shall not make haste." 30.3. Therefore shall the stronghold of Pharaoh turn to your shame, and the shelter in the shadow of Egypt to your confusion."
10. Hebrew Bible, Zechariah, 14.5 (5th cent. BCE - 4th cent. BCE) 14.5. וְנַסְתֶּם גֵּיא־הָרַי כִּי־יַגִּיעַ גֵּי־הָרִים אֶל־אָצַל וְנַסְתֶּם כַּאֲשֶׁר נַסְתֶּם מִפְּנֵי הָרַעַשׁ בִּימֵי עֻזִּיָּה מֶלֶךְ־יְהוּדָה וּבָא יְהוָה אֱלֹהַי כָּל־קְדֹשִׁים עִמָּךְ׃ 14.5. And ye shall flee to the valley of the mountains; For the valley of the mountains shall reach unto Azel; Yea, ye shall flee, like as ye fled from before the earthquake In the days of Uzziah king of Judah; And the LORD my God shall come, And all the holy ones with Thee."
11. Septuagint, Tobit, 8.15 (4th cent. BCE - 2nd cent. BCE) 8.15. Then Raguel blessed God and said, "Blessed art thou, O God, with every pure and holy blessing.Let thy saints and all thy creatures bless thee;let all thy angels and thy chosen people bless thee for ever.
12. Anon., 1 Enoch, 1.9, 9.3, 12.2, 14.23, 14.25, 93.6, 103.2, 106.19, 108.3 (3rd cent. BCE - 2nd cent. BCE) 1.9. And behold! He cometh with ten thousands of His holy ones To execute judgement upon all, And to destroy all the ungodly:And to convict all flesh of all the works of their ungodliness which they have ungodly committed, And of all the hard things which ungodly sinners have spoken against Him. 9.3. And now to you, the holy ones of heaven, the souls of men make their suit, saying, 'Bring our cause 12.2. hidden, and where he abode, and what had become of him. And his activities had to do with the Watchers, and his days were with the holy ones. 14.23. ten thousand (stood) before Him, yet He needed no counselor. And the most holy ones who were 14.25. Enoch, and hear my word.' And one of the holy ones came to me and waked me, and He made me rise up and approach the door: and I bowed my face downwards. 93.6. And after that in the fourth week, at its close, Visions of the holy and righteous shall be seen, And a law for all generations and an enclosure shall be made for them. 103.2. Mighty One in dominion, and by His greatness I swear to you. I know a mystery And have read the heavenly tablets, And have seen the holy books, And have found written therein and inscribed regarding them:
13. Anon., Jubilees, 1.1-1.16, 17.11, 31.14, 33.12 (2nd cent. BCE - 2nd cent. BCE) 1.1. THIS is the history of the division of the days of the law and of the testimony, of the events of the years, of their (year) weeks, of their jubilees throughout all the years of the world, as the Lord spake to Moses on Mount Sinai when he went up to receive the tables of the law and of the commandment, according to the voice of God as He said unto him, "Go up to the top of the Mount." br) And it came to pass in the first year of the A.M. (A.M. = Anno Mundi) exodus of the children of Israel out of Egypt, in the third month, on the sixteenth day of the month, that God spake to Moses, saying: 1.2. Come up to Me on the Mount, and I will give thee two tables of stone of the law and of the commandment, which I have written, that thou mayst teach them. 1.3. And Moses went up into the mount of God, and the glory of the Lord abode on Mount Sinai, and a cloud overshadowed it six days. brAnd He called to Moses on the seventh day out of the midst of the cloud 1.4. and the appearance of the glory of the Lord was like a flaming fire on the top of the Mount. 1.5. And Moses was on the Mount forty days and forty nights, and God taught him the earlier and the later history 1.6. of the division of all the days of the law and of the testimony. 1.7. And He said: "Incline thine heart to every word which I shall speak to thee on this Mount, and write them in a book in order that their generations may see how I have not forsaken them for all the evil which they have wrought in transgressing the covet which I establish between Me and thee for their generations this day on Mount Sinai. 1.8. And thus it will come to pass when all these things come upon them, that they will recognize that I am more righteous than they in all their judgments and in all their actions, and they will recognize that I have been truly with them. 1.9. And do thou write for thyself all these words which I declare unto thee this day, for I know their rebellion and their stiff neck, before I bring them into the land of which I sware to their fathers, to Abraham and to Isaac and to Jacob, saying: "Unto your seed will I give a land flowing with milk and honey 1.10. And they will eat and be satisfied, and they will turn to strange gods, to (gods) which cannot deliver them from aught of their tribulation: 1.11. and this witness shall be heard for a witness against them. brFor they will forget all My commandments, (even) all that I command them, and they will walk after the Gentiles 1.12. and after their uncleanness, and after their shame, and will serve their gods, and these will prove unto them an offence and a tribulation and an affliction and a snare. 1.13. And many will perish and they will be taken captive, and will fall into the hands of the enemy, because they have forsaken My ordices and My commandments, and the festivals of My covet 1.14. and My sabbaths, and My holy place which I have hallowed for Myself in their midst, and My tabernacle, and My sanctuary, which I have hallowed for Myself in the midst of the land, that I should set My name upon it, and that it should dwell (there). 1.15. And they will make to themselves high places and groves and graven images, and they will worship, each his own (graven image), so as to go astray, and they will sacrifice their children to demons, and to all the works of the error of their hearts. 1.16. And I will send witnesses unto them, that I may witness against them, but they will not hear, and will slay the witnesses also 17.11. And Abraham rose up early in the morning and took bread and a bottle of water, and placed them on the shoulders of Hagar and the child, and sent her away. brAnd she departed and wandered in the wilderness of Beersheba 31.14. And the darkness left the eyes of Isaac, and he saw the two sons of Jacob, Levi and Judah, and he said: "Are these thy sons, my son? for they are like thee. 33.12. And again, it is written a second time: "Cursed he be who lieth with the wife of his father, for he hath uncovered his father's shame"; and all the holy ones of the Lord said "So be it; so be it.
14. Anon., Psalms of Solomon, 17.43 (2nd cent. BCE - 1st cent. BCE)
15. Dead Sea Scrolls, Damascus Covenant, 1.3, 3.19, 4.1, 4.18, 5.6, 6.12, 6.16, 12.1-12.2, 15.15-15.17, 20.2, 20.10, 20.13, 20.23, 20.25 (2nd cent. BCE - 1st cent. CE)
16. Dead Sea Scrolls, War Scroll, 1.16, 3.4, 7.6, 10.11, 12.1-12.2, 12.7-12.8 (2nd cent. BCE - 1st cent. CE)
17. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 1.3, 3.19, 4.1, 4.18, 5.6, 6.12, 6.16, 12.1-12.2, 15.15-15.17, 20.2, 20.10, 20.13, 20.25 (2nd cent. BCE - 1st cent. CE)
18. Dead Sea Scrolls, 1Qha, 8.19-8.20, 11.19-11.24, 12.5-12.6, 12.28-12.29, 14.13, 20.11-20.14 (2nd cent. BCE - 1st cent. CE)
19. Dead Sea Scrolls, 4Q174 (The Florilegium) 195, 199, 339, 1.11-1.12 (2nd cent. BCE - 1st cent. CE)
20. Dead Sea Scrolls, 4Q216, 4.5 (2nd cent. BCE - 1st cent. CE)
21. Dead Sea Scrolls, 4Q400, 0 (2nd cent. BCE - 1st cent. CE)
22. Dead Sea Scrolls, Agescreat B, 1.4-1.6 (2nd cent. BCE - 1st cent. CE)
23. Dead Sea Scrolls, Apgen, 2.1 (2nd cent. BCE - 1st cent. CE)
24. Dead Sea Scrolls, Community Rule, 2.3, 2.25, 3.9-3.10, 3.15, 5.20, 8.1-8.10, 8.17, 8.21, 9.3-9.6, 9.17, 10.14-10.15, 10.20, 11.2-11.6, 11.8-11.10, 11.12, 11.14-11.22 (2nd cent. BCE - 1st cent. CE)
25. Dead Sea Scrolls, Genesis Apocryphon, 2.1 (2nd cent. BCE - 1st cent. CE)
26. Dead Sea Scrolls, Hodayot, 3.21-3.23, 4.24-4.25, 6.12-6.14, 10.35, 11.20-11.22, 19.15 (2nd cent. BCE - 1st cent. CE)
27. Dead Sea Scrolls, Hodayot, 3.21-3.23, 4.24-4.25, 6.12-6.14, 10.35, 11.20-11.22, 19.15 (2nd cent. BCE - 1st cent. CE)
28. Dead Sea Scrolls, Messianic Rule, 1.9, 1.13, 2.8-2.9, 2.11-2.12 (2nd cent. BCE - 1st cent. CE)
29. Dead Sea Scrolls, Scroll of Blessings, 4.24-4.27 (2nd cent. BCE - 1st cent. CE)
30. Hebrew Bible, Daniel, 7.18 (2nd cent. BCE - 2nd cent. BCE) 7.18. וִיקַבְּלוּן מַלְכוּתָא קַדִּישֵׁי עֶלְיוֹנִין וְיַחְסְנוּן מַלְכוּתָא עַד־עָלְמָא וְעַד עָלַם עָלְמַיָּא׃ 7.18. But the saints of the Most High shall receive the kingdom, and possess the kingdom for ever, even for ever and ever.’"
31. Septuagint, Ecclesiasticus (Siracides), 45.2 (2nd cent. BCE - 2nd cent. BCE) 45.2. He made him equal in glory to the holy ones,and made him great in the fears of his enemies. 45.2. He added glory to Aaron and gave him a heritage;he allotted to him the first of the first fruits,he prepared bread of first fruits in abundance;
32. Septuagint, Wisdom of Solomon, 5.5, 10.10 (2nd cent. BCE - 1st cent. BCE) 5.5. Why has he been numbered among the sons of God?And why is his lot among the saints? 10.10. When a righteous man fled from his brothers wrath,she guided him on straight paths;she showed him the kingdom of God,and gave him knowledge of angels;she prospered him in his labors,and increased the fruit of his toil.
33. Philo of Alexandria, On The Confusion of Tongues, 145 (1st cent. BCE - 1st cent. CE) 145. but they who have real knowledge, are properly addressed as the sons of the one God, as Moses also entitles them, where he says, "Ye are the sons of the Lord God." And again, "God who begot Thee;" and in another place, "Is not he thy father?" Accordingly, it is natural for those who have this disposition of soul to look upon nothing as beautiful except what is good, which is the citadel erected by those who are experienced in this kind of warfare as a defence against the end of pleasure, and as a means of defeating and destroying it.
34. Philo of Alexandria, On Giants, 55, 54 (1st cent. BCE - 1st cent. CE) 54. Thus also Moses, having fixed his tent outside of the tabernacle and outside of all the corporeal army, that is to say, having established his mind so that it should not move, begins to worship God, and having entered into the darkness, that invisible country, remains there, performing the most sacred mysteries; and he becomes, not merely an initiated man, but also an hierophant of mysteries and a teacher of divine things, which he will explain to those whose ears are purified;
35. Philo of Alexandria, On The Life of Moses, 2.288 (1st cent. BCE - 1st cent. CE) 2.288. And some time afterwards, when he was about to depart from hence to heaven, to take up his abode there, and leaving this mortal life to become immortal, having been summoned by the Father, who now changed him, having previously been a double being, composed of soul and body, into the nature of a single body, transforming him wholly and entirely into a most sun-like mind; he then, being wholly possessed by inspiration, does not seem any longer to have prophesied comprehensively to the whole nation altogether, but to have predicted to each tribe separately what would happen to each of them, and to their future generations, some of which things have already come to pass, and some are still expected, because the accomplishment of those predictions which have been fulfilled is the clearest testimony to the future.
36. Philo of Alexandria, Questions On Exodus, 2.29 (1st cent. BCE - 1st cent. CE)
37. Philo of Alexandria, Questions On Genesis, 1.92 (1st cent. BCE - 1st cent. CE)
38. Mishnah, Berachot, 5.5 (1st cent. CE - 3rd cent. CE) 5.5. One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”"
39. Mishnah, Taanit, 3.8 (1st cent. CE - 3rd cent. CE) 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)."
40. New Testament, 1 Peter, 2.24, 3.22 (1st cent. CE - 1st cent. CE) 2.24. who his own self bore our sins in his body on the tree, that we, having died to sins, might live to righteousness; by whose stripes you were healed. 3.22. who is at the right hand of God, having gone into heaven, angels and authorities and powers being made subject to him.
41. New Testament, 1 Corinthians, 2.10, 2.13, 2.16, 3.16, 6.19, 11.10, 11.20-11.21, 15.51 (1st cent. CE - 1st cent. CE) 2.10. But to us, God revealed them through the Spirit. For theSpirit searches all things, yes, the deep things of God. 2.13. Which things also we speak, not inwords which man's wisdom teaches, but which the Holy Spirit teaches,comparing spiritual things with spiritual things. 2.16. For who has knownthe mind of the Lord, that he should instruct him?" But we haveChrist's mind. 3.16. Don't you know that you are a temple of God, and that God'sSpirit lives in you? 6.19. Or don't you know that your body is a temple ofthe Holy Spirit which is in you, which you have from God? You are notyour own 11.10. For this cause the woman ought to have authority on her head,because of the angels. 11.20. When therefore you assemble yourselves together, itis not possible to eat the Lord's supper. 11.21. For in your eatingeach one takes his own supper before others. One is hungry, and anotheris drunken. 15.51. Behold, I tell you a mystery. We will not all sleep, but wewill all be changed
42. New Testament, 1 Thessalonians, 4 (1st cent. CE - 1st cent. CE)
43. New Testament, Apocalypse, 3.21, 14.1, 19.7 (1st cent. CE - 1st cent. CE) 3.21. He who overcomes, I will give to him to sit down with me on my throne, as I also overcame, and sat down with my Father on his throne. 14.1. I saw, and behold, the Lamb standing on Mount Zion, and with him a number, one hundred forty-four thousand, having his name, and the name of his Father, written on their foreheads. 19.7. Let us rejoice and be exceedingly glad, and let us give the glory to him. For the marriage of the Lamb has come, and his wife has made herself ready.
44. New Testament, Colossians, 1.12-1.13, 2.13-2.15, 3.1, 3.9 (1st cent. CE - 1st cent. CE) 1.12. giving thanks to the Father, who made us fit to be partakers of the inheritance of the saints in light; 1.13. who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love; 2.13. You were dead through your trespasses and the uncircumcision of your flesh. He made you alive together with him, having forgiven us all our trespasses; 2.14. having wiped out the handwriting in ordices that was against us, which was contrary to us: and he has taken it out of the way, nailing it to the cross; 2.15. having stripped the principalities and the powers, he made a show of them openly, triumphing over them in it. 3.1. If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. 3.9. Don't lie to one another, seeing that you have put off the old man with his doings
45. New Testament, Ephesians, 1.5 (1st cent. CE - 1st cent. CE) 1.5. having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire
46. New Testament, Galatians, 1.1, 1.16, 2.20 (1st cent. CE - 1st cent. CE) 1.1. Paul, an apostle (not from men, neither through man, but through Jesus Christ, and God the Father, who raised him from the dead) 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood 2.20. I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me.
47. New Testament, Romans, 3.18, 6.4-6.5 (1st cent. CE - 1st cent. CE) 3.18. There is no fear of God before their eyes. 6.4. We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. 6.5. For if we have become united with him in the likeness of his death, we will also be part of his resurrection;
48. New Testament, John, 20.25 (1st cent. CE - 1st cent. CE) 20.25. The other disciples therefore said to him, "We have seen the Lord!"But he said to them, "Unless I see in his hands the print of the nails, and put my hand into his side, I will not believe.
49. New Testament, Luke, 22.29-22.30 (1st cent. CE - 1st cent. CE) 22.29. I confer on you a kingdom, even as my Father conferred on me 22.30. that you may eat and drink at my table in my kingdom. You will sit on thrones, judging the twelve tribes of Israel.
50. New Testament, Mark, 15.24 (1st cent. CE - 1st cent. CE) 15.24. Crucifying him, they parted his garments among them, casting lots on them, what each should take.
51. Anon., Deuteronomy Rabbah, 11.3 (2nd cent. CE - 5th cent. CE) 11.3. וְזֹאת הַבְּרָכָה, זֶה שֶׁאָמַר הַכָּתוּב (משלי לא, כט): רַבּוֹת בָּנוֹת עָשׂוּ חָיִל וְאַתְּ עָלִית עַל כֻּלָּנָה, מַהוּ וְאַתְּ עָלִית עַל כֻּלָּנָה, מְדַבֵּר בְּמשֶׁה, עַל שֶׁנִּתְעַלָּה יוֹתֵר מִן הַכֹּל. כֵּיצַד, אָדָם הָרִאשׁוֹן אוֹמֵר לְמשֶׁה אֲנִי גָּדוֹל מִמְּךָ שֶׁנִּבְרֵאתִי בְּצַלְּמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, מִנַּיִן, שֶׁנֶּאֱמַר (בראשית א, כז): וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ, אוֹמֵר לוֹ משֶׁה, אֲנִי נִתְעַלֵּיתִי יוֹתֵר מִמְּךָ, אַתָּה כָּבוֹד שֶׁנִּתַּן לְךָ נִטַּל מִמְּךָ, שֶׁנֶּאֱמַר (תהלים מט, יג): וְאָדָם בִּיקָר בַּל יָלִין, אֲבָל אֲנִי זִיו הַפָּנִים שֶׁנָּתַן לִי הַקָּדוֹשׁ בָּרוּךְ הוּא, עִמִּי הוּא, מִנַּיִן, שֶׁנֶּאֱמַר (דברים לד, ז): לֹא כָהֲתָה עֵינוֹ וְלֹא נָס לֵחֹה. דָּבָר אַחֵר, נֹחַ אָמַר לְמשֶׁה אֲנִי גָּדוֹל מִמְּךָ שֶׁנִּצַּלְתִּי מִדּוֹר הַמַּבּוּל, אָמַר לוֹ משֶׁה אֲנִי נִתְעַלֵּיתִי יוֹתֵר מִמְּךָ, אַתָּה הִצַּלְתָּ אֶת עַצְמְךָ וְלֹא הָיָה בְךָ כֹּחַ לְהַצִּיל אֶת דּוֹרְךָ, אֲבָל אֲנִי הִצַּלְתִּי אֶת עַצְמִי וְהִצַּלְתִּי אֶת דּוֹרִי כְּשֶׁנִּתְחַיְּבוּ כְּלָיָה בָּעֵגֶל, מִנַּיִן, שֶׁנֶּאֱמַר (שמות לב, יד): וַיִּנָּחֶם ה' עַל הָרָעָה אֲשֶׁר דִּבֶּר לַעֲשׂוֹת לְעַמּוֹ, לְמָה הַדָּבָר דּוֹמֶה לִשְׁתֵּי סְפִינוֹת שֶׁהָיוּ בַּיָּם וְהָיוּ בְּתוֹכָן שְׁנֵי קַבַּרְנִיטִים, אֶחָד הִצִּיל אֶת עַצְמוֹ וְלֹא הִצִּיל אֶת סְפִינָתוֹ, וְאֶחָד הִצִּיל אֶת עַצְמוֹ וְאֶת סְפִינָתוֹ, לְמִי מְקַלְּסִין לֹא לְאוֹתוֹ שֶׁהִצִּיל אֶת עַצְמוֹ וְאֶת סְפִינָתוֹ, כָּךְ נֹחַ לֹא הִצִּיל אֶלָּא אֶת עַצְמוֹ, אֲבָל משֶׁה הִצִּיל אֶת עַצְמוֹ וְאֶת דּוֹרוֹ, הֱוֵי וְאַתְּ עָלִית עַל כֻּלָּנָה. דָּבָר אַחֵר, אַבְרָהָם אוֹמֵר לְמשֶׁה אֲנִי גָּדוֹל מִמְּךָ שֶׁהָיִיתִי זָן לָעוֹבְרִים וְשָׁבִים, אוֹמֵר לוֹ משֶׁה אֲנִי נִתְעַלֵּיתִי יוֹתֵר מִמְּךָ, אַתָּה הָיִיתָ זָן בְּנֵי אָדָם עֲרֵלִים, וַאֲנִי הָיִיתִי זָן בְּנֵי אָדָם מְהוּלִים, וְלֹא עוֹד אֶלָּא אַתְּ הָיִיתָ זָן בַּיִּשּׁוּב, וַאֲנִי הָיִיתִי זָן בַּמִּדְבָּר. יִצְחָק אָמַר לְמשֶׁה אֲנִי גָּדוֹל מִמְּךָ שֶׁפָּשַׁטְתִּי אֶת צַוָּארִי עַל גַּבֵּי הַמִּזְבֵּחַ וְרָאִיתִי אֶת פְּנֵי הַשְּׁכִינָה, אָמַר לוֹ משֶׁה אֲנִי נִתְעַלֵּיתִי יוֹתֵר מִמְּךָ, שֶׁאַתָּה רָאִיתָ פְּנֵי הַשְּׁכִינָה וְכָהוּ עֵינֶיךָ, מִנַּיִן, דִּכְתִיב (בראשית כז, א): וַיְהִי כִּי זָקֵן יִצְחָק וַתִּכְהֶיןָ עֵינָיו מֵרְאֹת, מַהוּ מֵרְאֹת, מֵרְאוֹת בַּשְּׁכִינָה, אֲבָל אֲנִי הָיִיתִי מְדַבֵּר עִם הַשְּׁכִינָה פָּנִים בְּפָנִים וְלֹא כָהוּ עֵינָי, מִנַּיִן, שֶׁנֶּאֱמַר (שמות לד, כט): וּמשֶׁה לֹא יָדַע כִּי קָרַן עוֹר פָּנָיו. יַעֲקֹב אָמַר לְמשֶׁה אֲנִי גָּדוֹל מִמְּךָ שֶׁנִּפְגַּשְׁתִּי עִם הַמַּלְאָךְ וְנִצַּחְתִּי אוֹתוֹ, אָמַר לוֹ משֶׁה אַתָּה נִפְגַּשְׁתָּ עִם הַמַּלְאָךְ בַּפִּירְבּוֹרִין שֶׁלָּךְ, וַאֲנִי עוֹלֶה אֶצְלָן בַּפִּירְבּוֹרִין שֶׁלָּהֶן וְהֵן מִתְיָרְאִין מִמֶּנִּי, מִנַּיִן, שֶׁנֶּאֱמַר (תהלים סח, יג): מַלְכֵי צְבָאוֹת יִדֹּדוּן יִדֹּדוּן וגו', לְפִיכָךְ אָמַר שְׁלֹמֹה: רַבּוֹת בָּנוֹת עָשׂוּ חָיִל וגו', אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הוֹאִיל וְנִתְעַלָּה מִן הַכֹּל הוּא יְבָרֵךְ אֶת יִשְׂרָאֵל, וְזֹאת הַבְּרָכָה.
52. Anon., Sifre Deuteronomy, 41 (2nd cent. CE - 4th cent. CE)
53. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) 34b. כהן גדול בסוף כל ברכה וברכה והמלך תחלת כל ברכה וברכה וסוף כל ברכה וברכה,אמר רבי יצחק בר נחמני לדידי מפרשא לי מיניה דריב"ל הדיוט כמו שאמרנו כהן גדול תחלת כל ברכה וברכה המלך כיון שכרע שוב אינו זוקף שנאמר (מלכים א ח, נד) ויהי ככלות שלמה להתפלל וגו' קם מלפני מזבח ה' מכרוע על ברכיו:,ת"ר קידה על אפים שנאמר (מלכים א א, לא) ותקד בת שבע אפים ארץ כריעה על ברכים שנאמר מכרוע על ברכיו השתחואה זו פשוט ידים ורגלים שנאמר (בראשית לז, י) הבא נבא אני ואמך ואחיך להשתחות לך ארצה,אמר רב חייא בריה דרב הונא חזינא להו לאביי ורבא דמצלו אצלויי,תני חדא הכורע בהודאה הרי זה משובח ותניא אידך הרי זה מגונה,לא קשיא הא בתחלה הא לבסוף,רבא כרע בהודאה תחלה וסוף אמרי ליה רבנן אמאי קא עביד מר הכי אמר להו חזינא לרב נחמן דכרע וחזינא ליה לרב ששת דקא עבד הכי,והתניא הכורע בהודאה הרי זה מגונה,ההיא בהודאה שבהלל,והתניא הכורע בהודאה ובהודאה של הלל הרי זה מגונה,כי תניא ההיא בהודאה דברכת המזון:, big strongמתני׳ /strong /big המתפלל וטעה סימן רע לו ואם שליח צבור הוא סימן רע לשולחיו מפני ששלוחו של אדם כמותו אמרו עליו על ר' חנינא בן דוסא שהיה מתפלל על החולים ואומר זה חי וזה מת אמרו לו מנין אתה יודע אמר להם אם שגורה תפלתי בפי יודע אני שהוא מקובל ואם לאו יודע אני שהוא מטורף:, big strongגמ׳ /strong /big אהייא,א"ר חייא אמר רב ספרא משום חד דבי רבי באבות,איכא דמתני לה אברייתא המתפלל צריך שיכוין את לבו בכולן ואם אינו יכול לכוין בכולן יכוין את לבו באחת,א"ר חייא אמר רב ספרא משום חד דבי רבי באבות,אמרו עליו על רבי חנינא וכו': מנא הני מילי א"ר יהושע בן לוי דאמר קרא (ישעיהו נז, יט) בורא ניב שפתים שלום שלום לרחוק ולקרוב אמר ה' ורפאתיו,א"ר חייא בר אבא א"ר יוחנן כל הנביאים כולן לא נתנבאו אלא למשיא בתו לתלמיד חכם ולעושה פרקמטיא לת"ח ולמהנה ת"ח מנכסיו אבל תלמידי חכמים עצמן (ישעיהו סד, ג) עין לא ראתה אלהים זולתך יעשה למחכה לו,ואמר רבי חייא בר אבא אמר רבי יוחנן כל הנביאים כולן לא נתנבאו אלא לימות המשיח אבל לעולם הבא עין לא ראתה אלהים זולתך,ופליגא דשמואל דאמר שמואל אין בין העוה"ז לימות המשיח אלא שעבוד מלכיות בלבד שנאמר (דברים טו, יא) כי לא יחדל אביון מקרב הארץ,וא"ר חייא בר אבא א"ר יוחנן כל הנביאים כולן לא נתנבאו אלא לבעלי תשובה אבל צדיקים גמורים עין לא ראתה אלהים זולתך,ופליגא דר' אבהו דא"ר אבהו מקום שבעלי תשובה עומדין צדיקים גמורים אינם עומדין שנאמר (ישעיהו נז, יט) שלום שלום לרחוק ולקרוב לרחוק ברישא והדר לקרוב,ורבי יוחנן אמר לך מאי רחוק שהיה רחוק מדבר עבירה מעיקרא ומאי קרוב שהיה קרוב לדבר עבירה ונתרחק ממנו השתא,מאי עין לא ראתה אמר רבי יהושע בן לוי זה יין המשומר בענביו מששת ימי בראשית רבי שמואל בר נחמני אמר זה עדן שלא שלטה בו עין כל בריה,שמא תאמר אדם הראשון היכן היה בגן,ושמא תאמר הוא גן הוא עדן תלמוד לומר (בראשית ב, י) ונהר יוצא מעדן להשקות את הגן גן לחוד ועדן לחוד:,ת"ר מעשה שחלה בנו של ר"ג שגר שני ת"ח אצל רבי חנינא בן דוסא לבקש עליו רחמים כיון שראה אותם עלה לעלייה ובקש עליו רחמים בירידתו אמר להם לכו שחלצתו חמה אמרו לו וכי נביא אתה אמר להן לא נביא אנכי ולא בן נביא אנכי אלא כך מקובלני אם שגורה תפלתי בפי יודע אני שהוא מקובל ואם לאו יודע אני שהוא מטורף ישבו וכתבו וכוונו אותה שעה וכשבאו אצל ר"ג אמר להן העבודה לא חסרתם ולא הותרתם אלא כך היה מעשה באותה שעה חלצתו חמה ושאל לנו מים לשתות,ושוב מעשה ברבי חנינא בן דוסא שהלך ללמוד תורה אצל ר' יוחנן בן זכאי וחלה בנו של ריב"ז אמר לו חנינא בני בקש עליו רחמים ויחיה הניח ראשו בין ברכיו ובקש עליו רחמים וחיה אמר רבי יוחנן בן זכאי אלמלי הטיח בן זכאי את ראשו בין ברכיו כל היום כולו לא היו משגיחים עליו אמרה לו אשתו וכי חנינא גדול ממך אמר לה לאו אלא הוא דומה כעבד לפני המלך ואני דומה כשר לפני המלך:,ואמר רבי חייא בר אבא אמר רבי יוחנן אל יתפלל אדם אלא בבית שיש שם חלונות שנאמר (דניאל ו, יא) וכוין פתיחן ליה בעליתיה (לקבל) [נגד],ירושלם אמר רב כהנא חציף עלי מאן דמצלי בבקתא,ואמר רב כהנא חציף עלי מאן דמפרש חטאיה שנאמר (תהלים לב, א) אשרי נשוי פשע כסוי חטאה:, br br big strongהדרן עלך אין עומדין /strong /big br br
54. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) 23b. ולא אסבר להו אפיה בפניא כי הוה מנקט ציבי דרא ציבי ומרא בחד כתפא וגלימא בחד כתפא כולה אורחא לא סיים מסאני כי מטי למיא סיים מסאניה כי מטא להיזמי והיגי דלינהו למניה כי מטא למתא נפקא דביתהו לאפיה כי מיקשטא כי מטא לביתיה עלת דביתהו ברישא והדר עייל איהו והדר עיילי רבנן יתיב וכריך ריפתא ולא אמר להו לרבנן תו כרוכו פלג ריפתא לינוקי לקשישא חדא ולזוטרא תרי,אמר לה לדביתהו ידענא דרבנן משום מיטרא קא אתו ניסק לאיגרא וניבעי רחמי אפשר דמרצי הקדוש ברוך הוא וייתי מיטרא ולא נחזיק טיבותא לנפשין סקו לאיגרא קם איהו בחדא זויתא ואיהי בחדא זויתא קדים סלוק ענני מהך זויתא דדביתהו כי נחית אמר להו אמאי אתו רבנן אמרו ליה שדרי לן רבנן לגבי דמר למיבעי רחמי אמיטרא אמר להו ברוך המקום שלא הצריך אתכם לאבא חלקיה,אמרו ליה ידעינן דמיטרא מחמת מר הוא דאתא אלא לימא לן מר הני מילי דתמיהא לן מאי טעמא כי יהיבנא למר שלמא לא אסבר לן מר אפיה אמר להו שכיר יום הואי ואמינא לא איפגר ומאי טעמא דרא מר ציבי אחד כתפיה וגלימא אחד כתפיה אמר להו טלית שאולה היתה להכי שאלי ולהכי לא שאלי,מאי טעמא כולה אורחא לא סיים מר מסאניה וכי מטי למיא סיים מסאניה אמר להו כולה אורחא חזינא במיא לא קא חזינא מ"ט כי מטא מר להיזמי והיגי דלינהו למניה אמר להו זה מעלה ארוכה וזה אינה מעלה ארוכה,מאי טעמא כי מטא מר למתא נפקא דביתהו דמר כי מיקשטא אמר להו כדי שלא אתן עיני באשה אחרת מאי טעמא עיילא היא ברישא והדר עייל מר אבתרה והדר עיילינן אנן אמר להו משום דלא בדקיתו לי,מאי טעמא כי כריך מר ריפתא לא אמר לן איתו כרוכו משום דלא נפישא ריפתא ואמינא לא אחזיק בהו ברבנן טיבותא בחנם מאי טעמא יהיב מר לינוקא קשישא חדא ריפתא ולזוטרא תרי אמר להו האי קאי בביתא והאי יתיב בבי כנישתא,ומאי טעמא קדים סלוק ענני מהך זויתא דהוות קיימא דביתהו דמר לעננא דידיה משום דאיתתא שכיחא בביתא ויהבא ריפתא לעניי ומקרבא הנייתה [ואנא יהיבנא] זוזא ולא מקרבא הנייתיה אי נמי הנהו ביריוני דהוו בשיבבותן [אנא] בעי רחמי דלימותו והיא בעיא רחמי דליהדרו בתיובתא [ואהדרו],חנן הנחבא בר ברתיה דחוני המעגל הוה כי מצטריך עלמא למיטרא הוו משדרי רבנן ינוקי דבי רב לגביה ונקטי ליה בשיפולי גלימיה ואמרו ליה אבא אבא הב לן מיטרא אמר לפני הקב"ה רבש"ע עשה בשביל אלו שאין מכירין בין אבא דיהיב מיטרא לאבא דלא יהיב מיטרא ואמאי קרי ליה חנן הנחבא מפני שהיה מחביא עצמו בבית הכסא,אמר ליה רבי זריקא לרב ספרא תא חזי [מה] בין תקיפי דארעא דישראל לחסידי דבבל חסידי דבבל רב הונא ורב חסדא כי הוה מצטריך עלמא למיטרא אמרי ניכניף הדדי וניבעי רחמי אפשר דמירצי הקדוש ברוך הוא דייתי מיטרא,תקיפי דארעא דישראל כגון ר' יונה אבוה דרבי מני כי הוה מצטריך עלמא למיטרא הוה עייל לביתיה ואמר להו הבו לי גואלקי ואיזיל ואייתי לי בזוזא עיבורא כי הוה נפיק לברא אזיל וקאי בדוכתא עמיקתא דכתיב (תהלים קל, א) ממעמקים קראתיך ה' וקאי בדוכתא צניעא ומכסי בשקא ובעי רחמי ואתי מיטרא כי הוה אתי לביתיה אמרי ליה אייתי מר עיבורא אמר להו אמינא הואיל ואתא מיטרא השתא רווח עלמא,ותו רבי מני בריה הוו קא מצערי ליה דבי נשיאה אישתטח על קברא דאבוה אמר ליה אבא אבא הני מצערו לי יומא חד הוו קא חלפי התם אינקוט כרעא דסוסוותייהו עד דקבילו עלייהו דלא קא מצערו ליה,ותו רבי מני הוה שכיח קמיה דרבי יצחק בן אלישיב אמר ליה עתירי דבי חמי קא מצערו לי אמר ליענו ואיענו אמר קא דחקו לי אמר ליעתרו ואיעתרו,אמר לא מיקבלי עלי אינשי ביתי א"ל מה שמה חנה תתייפי חנה ונתייפת אמר ליה קא מגנדרא עלי א"ל אי הכי תחזור חנה לשחרוריתה וחזרה חנה לשחרוריתה,הנהו תרי תלמידי דהוו קמיה דרבי יצחק בן אלישיב אמרו ליה ניבעי מר רחמי עלן דניחכים טובא אמר להו עמי היתה ושלחתיה,רבי יוסי בר אבין הוה שכיח קמיה דר' יוסי דמן יוקרת שבקיה ואתא לקמיה דרב אשי 23b. bbut he did not return their greetings. Toward evening, as he was gathering firewood, he placed the wood and hoe on one shoulder and his cloak on theother bshoulder.Along bthe entire way he did not wear his shoes,but bwhen he reached water he put on his shoes. When he reachedan area filled with bshrubs and thorns he lifted up his clothes. When he reached the city, his wife came out to greet him, adornedwith finery. bWhen he reached his house, his wife entered first, he entered afterward, and afterward thetwo bSages entered. He sat and ate bread, but he did not say to the Sages: Comeand beat,as was customary and polite. bHe divided bread to his children; to the elderchild he gave bone piece and to the youngerone he gave btwo. /b,Abba Ḥilkiyya bsaid to his wife: I know that these Sages have come due to the rain. Let us go up to the roof and pray for mercy. Perhaps the Holy One, Blessed be He, will be appeased, and it will rain, and we will not receive credit ourselvesfor the rainfall. bThey went up to the roof. He stood in one corner and she stood inthe other bcorner. Clouds began to form on that side where his wifestood. bWhen he descended, he said tothe Sages: bWhy have the Sages come? They said to him: Theother bSages have sent us to the Master,so bthat you should pray for mercy for rain. He said to them: Blessed is God, Who did not require you topetition bAbba Ḥilkiyya,as the sky has filled with clouds and rain is certainly on its way.,They said to him: bWe know that the rain has come on the Master’s account. However, let the Masterplease bsayand explain bto us these aspectsof your behavior bthat are puzzling to us: What is the reasonthat bwhen we greeted the Master, the Master did not return our greeting? He said to them: I am a day laborer,hired for the day, band I saidto myself that I may bnot delaymy work to answer you. They further inquired: bAnd what is the reasonthat bthe Master carried the firewood on one shoulder andhis bcloak onthe other bshoulder? He said to them: It was a borrowed robe. I borrowed it for thispurpose, to wear it, band I did not borrow it for that purpose,to place wood on it.,The Sages continued to ask Abba Ḥilkiyya about his unusual behavior. bWhat is the reasonthat bthe entire way the Master did not wear his shoes, but when he reached water he put on his shoes? He said to them: The entire way I can seeand take care where I walk, and therefore there is no need for me to wear out my shoes, but bin the water I cannot see.Therefore, I put on my shoes to avoid hurting myself. They asked: bWhat is the reasonthat bwhen the Master reached shrubs and thorns, he lifted up his clothes? He said to them: Thisflesh bwill healif it is scratched by thorns, bbut thisgarment bwill not healif it is torn.,They further inquired: bWhat is the reasonthat bwhen the Master reached the city, the Master’s wife came out adornedin her finery? bHe said to them:She dresses that way bso thatwhen I walk through the city bI will not set my eyes upon another woman.They asked: bWhat is the reasonthat bshe entered first, and afterward the Master entered, andonly bafterward we entered? He said to them: Because you have not been checkedby me. I cannot be sure how you will act, and therefore I did not want you to be alone with my wife.,The Sages were not done with their questions. bWhat is the reasonthat bwhen the Master ate bread,you bdid not say to us: Comeand beat?He replied: bBecause there is not enough breadfor guests, band I saidto myself that bI should not gain credit from the Sages for nothing,by offering you food I cannot serve you. They asked: bWhat is the reasonthat bthe Master gave the older child one pieceof bread band the younger child two? He said to them: Thisolder child bstays at home,and if he is hungry he can eat at any time, bbut thisyounger child bsitsand studies bin the synagogue,and therefore he is hungrier.,The two Sages had one final set of queries for Abba Ḥilkiyya. bAnd what is the reasonthat the bclouds began to form on that side where the Master’s wife stoodbefore your own side? He explained: bBecause my wife is frequently at home, and she gives bread to the poor, andtherefore bherprovision of bbenefitto the needy is bimmediate,i.e., soon after the rains fall she is able to provide the needy with provisions. Accordingly, her prayers are answered without delay. In contrast, bI give moneyto the poor, bandconsequently, bthe benefitof my gift bis not immediate,i.e., it takes a lot of time before the rainfall results in my ability to give money to the poor. bAlternatively,her prayers may have been answered first because when bcertain hooligans [ ibiryonei /i] were living in our neighborhood, I prayed that they should die, but she prayed that they should repent. Andindeed, bthey repented. /b,§ The Gemara relates another story about a descendant of Ḥoni HaMe’aggel. bḤa HaNeḥba was the son of Ḥoni HaMe’aggel’s daughter. When the world was in need of rain, the Sages would send schoolchildren to him, and they would grab him by the hem of his cloak and say to him: Father, Father, give us rain. He said before the Holy One, Blessed be He: Master of the Universe, act on behalf of thesechildren, bwho cannot distinguish betweentheir bFatherin Heaven, bWho can provide rain, andthe bfather who cannot provide rain.The Gemara asks: bAnd why was he called Ḥa HaNeḥba? Because he would hide [ imaḥbi /i] himself in the lavatoryso that people would not bestow honor upon him.,The Gemara relates another story about righteous individuals praying for rain. bRabbi Zerika said to Rav Safra: Comeand bsee what the differenceis between bthe powerful men of Eretz Yisrael and the pious men of Babylonia.This comparison serves to highlight the righteousness of the great men of Eretz Yisrael. By bthe pious men of Babylonia,I mean bRav Huna and Rav Ḥisda. When the world is in need of rain,these Sages say: bLet us assemble together and pray for mercy,and bperhaps the Holy One, Blessed be He, will be appeased and bring rain.In this manner, the pious men of Babylonia publicized their prayers for rain.,By contrast, bthe powerful men of Eretz Yisrael, such as Rabbi Yona, the father of Rabbi Mani,acted differently. bWhen the world was in need of rain, he enters his house and say tohis household: bGive me my sack [ igevalki /i] and I will go and buy myself a dinar of grain. When he went outside, he went and stood in a low place, as it is written: “Out of the depths I have called You, O Lord”(Psalms 130:1). bAnd he would stand in a secluded place, and coverhimself bwith sackcloth, and pray for mercy, and rain would come. When he would come home, they would say to him:Did bthe Master bring grain? He said to them: I saidto myself, bsince rain hasnow bcome,there will be brelief in the worldand prices will soon go down. In this manner, he hid his greatness even from his own household., bAnd furthermore,the Gemara relates that bRabbi Mani,Rabbi Yona’s bson, was persecuted bymembers bof the house of the iNasi /i. He prostrated himself upon his father’s grave and saidto him: bFather, Father, these men are persecuting me. One day,those men bwere passing there,by the grave, and bthe legs of their horses became stuckin the ground buntil they accepted upon themselves not to persecuteRabbi Mani anymore., bAnd furthermore,the Gemara relates that bRabbi Mani was frequently found before Rabbi Yitzḥak ben Elyashiv,a well-known miracle worker. Once, Rabbi Mani bsaid to him: The wealthy members of my father-in-law’s house are persecuting me.Rabbi Yitzḥak bsaid: May they become poor,so they will no longer lord over you. bAndindeed, bthey became poor.Some time later, Rabbi Mani bsaidto his teacher: Now that they are poor bthey are pressuring mefor ficial support. Rabbi Yitzḥak bsaid: May they become richagain. bAndindeed, bthey became rich. /b,Rabbi Mani bsaid tohis teacher: bThe members of my household,i.e., my wife, bare not acceptable to me,as she is not beautiful. Rabbi Yitzḥak bsaid: What is her name?Rabbi Mana replied: bḤana.Rabbi Yitzḥak declared: bLet Ḥana grow beautiful, andindeed bshe grew beautiful.After a while, Rabbi Mani bsaidto Rabbi Yitzḥak: bShe acts haughtily toward me,due to her great beauty. bHe said to him: If so, let Ḥana return to her homelyappearance, band she returned to her homelyappearance.,The Gemara relates: bThese two students, who were sitting before Rabbi Yitzḥak ben Elyashiv, said to him: Let the Master pray for mercy on ourbehalf, bthat we should become very wise. He said to them:This power bwasindeed bwith meat one stage, as I used to be able to pray for matters of this kind, bbut I sent it away.I took it upon myself never to pray for changes in the world order.,The Gemara cites another story involving a complaint. bRabbi Yosei bar Avin was frequently found before Rabbi Yosei from Yokrat.At some point bhe left him and cameto study bbefore Rav Ashi,who did not recognize him.

Subjects of this text:

subject	book bibliographic info
aaron	Levine Allison and Crossan, The Historical Jesus in Context (2006) 114; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 120; Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 112
abba hilkia	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 85
abraham	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 132
adam	Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 296
age	Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 296
alexandria	Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 115
amoraic	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 85
angel	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 117, 118, 120, 127, 133
angelic	Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 296
angelic singing	Bakker, The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls (2023) 97
angels/angelic	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 60
angels	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 132; Bakker, The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls (2023) 56, 97, 99, 100; Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 166; Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 183; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 145, 163; Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 296
apocalypses	Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 302
apocalypticism, apocalypse	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 163
apocalypticism	Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 115
apokalypto/apokalypsis	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 145
apostleship	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 145
aristotle, pain as an emotion	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 250
assembly	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 120
body	Bakker, The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls (2023) 86
boundaries	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 127
celibacy	Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 112
church, pauline	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 316
church	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 163
colossians, letter to	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 163
community, with angels	Bakker, The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls (2023) 97, 99, 100
community rule	Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 112, 115
confession	Bakker, The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls (2023) 86, 97
convert, conversion	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 316
council	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 120
covenant	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 316
damascus	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 316
david, the king, house, dynasty, progeny of	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 85
david	Levine Allison and Crossan, The Historical Jesus in Context (2006) 114
dead sea scrolls	Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 115
dead sea scrolls vii	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 85
death of christ	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 163
destruction of the temple	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 132
disciples	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 132
dissolution	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 127
divine, torah/law	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 183
divine	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 184
divine glory	Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 166
divine name	Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 166
divine presence	Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 166
domination, emotion and	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 250
domination, in ritual	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 250
dualism	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 118
dwelling	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 117
egypt, egyptian, elect, community of, suffering of	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 85
emotion, in the classical world	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 250
emotion, in the hebrew bible	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 250
enoch	Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 115
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
eschatology	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 145
essenes, the	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 60
essenes	Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 115
evil spirits	Bakker, The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls (2023) 86
exegesis, exegetical, interpretation of scripture	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 214
exegesis	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 109
exemplars	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 183, 184
ezra (book)	Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 115
face	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 133
flesh	Bakker, The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls (2023) 56, 86, 97
foundation of truth	Bakker, The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls (2023) 99
galilee, galilean	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 85
glory, of god	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 316
glory/glory	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 117
hanina ben dosa	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 85
heaven	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 132; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 127
heavens	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 183
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
hermeneutics	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 145
hiddenness	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 145
hippolytus	Levine Allison and Crossan, The Historical Jesus in Context (2006) 114
holiness	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 60; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 85
holy, holiness	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 109, 118, 120, 127, 133
holy of holies (most holy dwelling)	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 120, 127
honi the circle-drawer	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 85
house	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 117, 118, 120, 127
human, condition	Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 246
image xvi	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 163
impurity, purity	Bakker, The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls (2023) 85, 100
inspiration	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 183, 184
interpretation—see also midrash	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 60
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
israel	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 120
israel x	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 132
jacob	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 132
jerusalem	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 60; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 118
jesus, divine status	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 85
josephus	Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 166
justice, injustice	Bakker, The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls (2023) 100
kingdom of god	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 132
knowledge	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 316; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 145
lamb	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 145
law, mosaic (law of moses)	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 183
law, natural	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 183
life	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 316; Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 296
light, darkness	Bakker, The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls (2023) 97, 99
light	Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 296, 302
liturgy, prayer	Bakker, The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls (2023) 97, 99, 100
logos/gods word	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 85
messiah, gods anointed, messiahship, messianic, davidic, kingly	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 85
moses, miriam	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 183
moses	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 316; Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 183
mysteries	Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 302
mystery, mysterious, heavenly secrets vii	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 214
mystery, rāz nihyeh	Bakker, The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls (2023) 56, 97, 99
mystery	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 145
mystic, mystical	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 316
niedrigkeitsdoxologie	Bakker, The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls (2023) 85, 86
odes of solomon	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 163
pain, emotion and	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 250
parallels (between books)	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 132
pastoral epistles	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 145
patriarchs, texts	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 60
paul	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 316; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 145, 163
perfectionism, perfect copy	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 183
perfectionism	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 183, 184
pesher	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 214
pharisees	Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 115
philo	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 85; Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 115
philo judeas	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 316
philo of alexandria, revelation	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 183, 184
power, power of god, powers	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 163
prayer	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 60; Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 183, 184
prophetic	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 132
proto-rabbinic	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 85
purity, ritual	Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 115
purity/ritual purity	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 60
purity	Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 302
qumran, qumranic, anti-qumranic	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 214
qumran/qumran community	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 60
qumran	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 316; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 109; Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 296
redemption, salvation	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 214
revelation, inspiration	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 183, 184
revelation, the apocalypse of jesus christ	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 163
revelation	Bakker, The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls (2023) 97, 99, 100; Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 316; Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 302
ritual, as emotional practice	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 250
ritual, canonical messages	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 250
ritual, embodiment in	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 250
ritual	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 127
ritual purity, ablutions as emotional practice	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 250
rûaḥ bāśār	Bakker, The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls (2023) 97
rāz nihyeh, mystery	Bakker, The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls (2023) 97, 99
schiffman, lawrence h.	Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 166
secrecy	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 145
self-awareness	Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 246
self	Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 302
serek	Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 302
sex	Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 302
shame, cognitive structure	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 250
shame, power and	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 250
son of god, gods chosen	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 85
son of man	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 132
son of man (generic, man, born of woman), sons of man	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 85
sons of god, sons of heaven	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 85
sons of gods	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 85
sons of light	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 85
sophrosyne, among women	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 250
spirit, characterizations as, divine	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 316
spirit, effects of, knowledge/understanding	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 316
spirit, effects of, power, empowerment	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 316
spirit, effects of, transformation	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 316
spirit, effects of, visions and dreams	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 316
spirit, evil spirits	Bakker, The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls (2023) 99
spirit, holy spirit	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 145
symbolic	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 132
tannaitic	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 85
teacher of righteousness	Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 115
temple, (in)justice'	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 316
temple, as community, at qumran	Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 166
temple	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 109, 117, 118; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 145
therapeutae	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 183
throne, enthroned	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 163
torah, mosaic	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 183
torah	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 60; Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 115
transformation	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 145, 163
transgression	Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 246
true israel	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 85
union/unification	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 117, 127
unity	Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 296
wisdom, limits of	Bakker, The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls (2023) 56, 97
wisdom, wisdom literature	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 214
worship	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 109, 117, 133
yahad	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 109, 120, 127; Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 302
yaḥad	Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 112, 115
zeal for the law	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 250
zion	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 120
ḥākām	Bakker, The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls (2023) 56