Tiresias: The Ancient Mediterranean Religions Source Database

3095

Dead Sea Scrolls, Community Rule, 3.18-3.26
NaN
NaN
NaN
NaN
NaN
NaN
NaN
NaN
NaN

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

34 results
1. Septuagint, Tobit, 8.2-8.3 (th cent. BCE - 2nd cent. BCE) 8.2. As he went he remembered the words of Raphael, and he took the live ashes of incense and put the heart and liver of the fish upon them and made a smoke. 8.3. And when the demon smelled the odor he fled to the remotest parts of Egypt, and the angel bound him.
2. Hebrew Bible, Deuteronomy, 6.4 (9th cent. BCE - 3rd cent. BCE) 6.4. שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ 6.4. HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE."
3. Hebrew Bible, Genesis, 1.26-1.28 (9th cent. BCE - 3rd cent. BCE) 1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 1.28. וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃ 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’" 1.27. And God created man in His own image, in the image of God created He him; male and female created He them." 1.28. And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’"
4. Hebrew Bible, Numbers, 19.11 (9th cent. BCE - 3rd cent. BCE) 19.11. הַנֹּגֵעַ בְּמֵת לְכָל־נֶפֶשׁ אָדָם וְטָמֵא שִׁבְעַת יָמִים׃ 19.11. He that toucheth the dead, even any man’s dead body, shall be unclean seven days;"
5. Hebrew Bible, Ezekiel, 36.25-36.27, 37.6 (6th cent. BCE - 5th cent. BCE) 36.25. וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם מִכֹּל טֻמְאוֹתֵיכֶם וּמִכָּל־גִּלּוּלֵיכֶם אֲטַהֵר אֶתְכֶם׃ 36.26. וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר׃ 36.27. וְאֶת־רוּחִי אֶתֵּן בְּקִרְבְּכֶם וְעָשִׂיתִי אֵת אֲשֶׁר־בְּחֻקַּי תֵּלֵכוּ וּמִשְׁפָּטַי תִּשְׁמְרוּ וַעֲשִׂיתֶם׃ 37.6. וְנָתַתִּי עֲלֵיכֶם גִּדִים וְהַעֲלֵתִי עֲלֵיכֶם בָּשָׂר וְקָרַמְתִּי עֲלֵיכֶם עוֹר וְנָתַתִּי בָכֶם רוּחַ וִחְיִיתֶם וִידַעְתֶּם כִּי־אֲנִי יְהוָה׃ 36.25. And I will sprinkle clean water upon you, and ye shall be clean; from all your uncleannesses, and from all your idols, will I cleanse you." 36.26. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh." 36.27. And I will put My spirit within you, and cause you to walk in My statutes, and ye shall keep Mine ordices, and do them." 37.6. And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the LORD.’"
6. Septuagint, Tobit, 8.2-8.3 (4th cent. BCE - 2nd cent. BCE) 8.2. As he went he remembered the words of Raphael, and he took the live ashes of incense and put the heart and liver of the fish upon them and made a smoke. 8.3. And when the demon smelled the odor he fled to the remotest parts of Egypt, and the angel bound him.
7. Anon., 1 Enoch, 8.1-8.3, 10.4-10.22, 14.3, 91.18, 94.1 (3rd cent. BCE - 2nd cent. BCE) 8.1. And Azazel taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all 8.2. colouring tinctures. And there arose much godlessness, and they committed fornication, and they 8.3. were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, 'Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon. And as men perished, they cried, and their cry went up to heaven . . . 10.4. and his seed may be preserved for all the generations of the world.' And again the Lord said to Raphael: 'Bind Azazel hand and foot, and cast him into the darkness: and make an opening 10.5. in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may 10.8. Watchers have disclosed and have taught their sons. And the whole earth has been corrupted 10.9. through the works that were taught by Azazel: to him ascribe all sin.' And to Gabriel said the Lord: 'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy [the children of fornication and] the children of the Watchers from amongst men [and cause them to go forth]: send them one against the other that they may destroy each other in 10.11. that each one of them will live five hundred years.' And the Lord said unto Michael: 'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselve 10.12. with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that i 10.13. for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and 10.14. to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all 10.15. generations. And destroy all the spirits of the reprobate and the children of the Watchers, because 10.16. they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth' shall be planted in truth and joy for evermore. 10.17. And then shall all the righteous escape, And shall live till they beget thousands of children, And all the days of their youth and their old age Shall they complete in peace. 10.18. And then shall the whole earth be tilled in righteousness, and shall all be planted with trees and 10.19. be full of blessing. And all desirable trees shall be planted on it, and they shall plant vines on it: and the vine which they plant thereon shall yield wine in abundance, and as for all the seed which is sown thereon each measure (of it) shall bear a thousand, and each measure of olives shall yield 10.21. destroy from off the earth. And all the children of men shall become righteous, and all nation 10.22. hall offer adoration and shall praise Me, and all shall worship Me. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from generation to generation and for ever. 14.3. converse therewith and understand with the heart. As He has created and given to man the power of understanding the word of wisdom, so hath He created me also and given me the power of reprimanding 91.18. And now I tell you, my sons, and show you The paths of righteousness and the paths of violence. Yea, I will show them to you again That ye may know what will come to pass. 94.1. And now I say unto you, my sons, love righteousness and walk therein; For the paths of righteousness are worthy of acceptation, But the paths of unrighteousness shall suddenly be destroyed and vanish. 94.1. Thus I speak and declare unto you: He who hath created you will overthrow you, And for your fall there shall be no compassion, And your Creator will rejoice at your destruction.
8. Anon., Jubilees, 10.1, 10.12-10.14, 15.30-15.32, 17.16, 48.2, 48.9, 48.12 (2nd cent. BCE - 2nd cent. BCE) 10.1. And in the third week of this jubilee the unclean demons began to lead astray the children of the sons of Noah; and to make to err and destroy them. 10.12. for if some of them are not left to me, I shall not be able to execute the power of my will on the sons of men; 10.13. for these are for corruption and leading astray before my judgment, for great is the wickedness of the sons of men. 10.14. And He said: "Let the tenth part of them remain before him, and let nine parts descend into the place of condemnation. 15.30. For all the angels of the presence and all the angels of sanctification have been so created from the day of their creation, and before the angels of the presence and the angels of sanctification He hath sanctified Israel, that they should be with Him and with His holy angels. 15.31. And do thou command the children of Israel and let them observe the sign of this covet for their generations as an eternal ordice, and they will not be rooted out of the land. 15.32. For the command is ordained for a covet, that they should observe it for ever among all the children of Israel. 17.16. And she opened her eyes, and she saw a well of water, and she went and filled her bottle with water, and she gave her child to drink 48.2. And thou didst return into Egypt in the second week in the second year in the fiftieth jubilee. 48.9. and on all their idols the Lord took vengeance and burned them with fire. 48.12. And the Lord did everything for Israel's sake, and according to His covet, which He had ordained with Abraham that He would take vengeance on them as they had brought them by force into bondage.
9. Anon., Testament of Asher, 1.8, 3.2 (2nd cent. BCE - 2nd cent. CE) 1.8. But if it incline to the evil inclination, all its actions are in wickedness, and it driveth away the good, and cleaveth to the evil, and is ruled by Beliar; even though it work what is good, he perverteth it to evil. 3.2. But from wickedness flee away, destroying the (evil) inclination by your good works; for they that are double-faced serve not God, but their own lusts, so that they may please Beliar and men like unto themselves.
10. Anon., Testament of Dan, 5.1, 5.10 (2nd cent. BCE - 2nd cent. CE) 5.1. Observe, therefore, my children, the commandments of the Lord, And keep His law; Depart from wrath, And hate lying, That the Lord may dwell among you, And Beliar may flee from you.
11. Anon., Testament of Naphtali, 8.4 (2nd cent. BCE - 2nd cent. CE) 8.4. If ye work that which is good, my children, Both men and angels shall bless you; And God shall be glorified among the Gentiles through you, And the devil shall flee from you, And the wild beasts shall fear you, And the Lord shall love you, [And the angels shall cleave to you].
12. Anon., Testament of Reuben, 3.2-3.6 (2nd cent. BCE - 2nd cent. CE) 3.2. With these spirits are mingled the spirits of error. 3.3. [First, the spirit of fornication is seated in the nature and in the senses; the second, the spirit of insatiableness, in the belly; the third, the spirit of fighting, in the liver and gall. 3.4. The fourth is the spirit of obsequiousness and chicanery, that through officious attention one may be fair in seeming. 3.5. The fifth is the spirit of pride, that one may be boastful and arrogant. The sixth is the spirit of lying, in perdition and jealousy to practise deceits, and concealments from kindred and friends. 3.6. The seventh is the spirit of injustice, with which are thefts and acts of rapacity, that a man may fulfill the desire of his heart; for injustice worketh together with the other spirits by the taking of gifts.
13. Anon., Testament of Simeon, 2.7 (2nd cent. BCE - 2nd cent. CE) 2.7. And I set my mind against him to destroy him, because the prince of deceit sent forth the spirit of jealousy and blinded my mind, so that I regarded him not as a brother, nor did I spare even Jacob my father.
14. Anon., Testament of Zebulun, 9.8 (2nd cent. BCE - 2nd cent. CE)
15. Dead Sea Scrolls, 4Q444, 0 (2nd cent. BCE - 1st cent. CE)
16. Dead Sea Scrolls, Damascus Covenant, 1.4-1.5, 1.7, 1.9-1.13, 2.2, 2.4-2.8, 6.7, 7.18, 9.16-9.23, 12.21-12.22, 13.5-13.7, 14.6-14.10, 16.4-16.5 (2nd cent. BCE - 1st cent. CE)
17. Dead Sea Scrolls, Pesher On Habakkuk, 2.7-2.10, 7.5-7.14 (2nd cent. BCE - 1st cent. CE)
18. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 9.16-9.23, 12.21-12.22, 13.5-13.7, 14.6-14.10, 16.4-16.5 (2nd cent. BCE - 1st cent. CE)
19. Dead Sea Scrolls, 4Q511, 0 (2nd cent. BCE - 1st cent. CE)
20. Dead Sea Scrolls, Community Rule, 1.9, 2.16, 3, 3.9, 3.10, 3.11, 3.12, 3.13, 3.13-4.14, 3.13-4.26, 3.14, 3.15, 3.16, 3.17, 3.19, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 3.26, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16, 4.17, 4.18, 4.19, 4.20, 4.21, 4.22, 4.23, 4.24, 4.25, 4.26, 6.12, 6.13, 6.14, 6.15, 6.16, 8, 8.10, 8.11, 8.12, 8.13, 8.14, 8.15, 8.16, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 9.22, 9.26 (2nd cent. BCE - 1st cent. CE)
21. Dead Sea Scrolls, Hodayot, 11.23-11.25 (2nd cent. BCE - 1st cent. CE)
22. Dead Sea Scrolls, Hodayot, 11.23-11.25 (2nd cent. BCE - 1st cent. CE)
23. Dead Sea Scrolls, Rule of The Community, 3.18 (2nd cent. BCE - 1st cent. CE)
24. Dead Sea Scrolls, Rule of The Community, 3.18 (2nd cent. BCE - 1st cent. CE)
25. Hebrew Bible, Daniel, 7 (2nd cent. BCE - 2nd cent. BCE)
26. Philo of Alexandria, On The Creation of The World, 152-169, 151 (1st cent. BCE - missingth cent. CE) 151. But since nothing in creation lasts for ever, but all mortal things are liable to inevitable changes and alterations, it was unavoidable that the first man should also undergo some disaster. And the beginning of his life being liable to reproach, was his wife. For, as long as he was single, he resembled, as to his creation, both the world and God; and he represented in his soul the characteristics of the nature of each, I do not mean all of them, but such as a mortal constitution was capable of admitting. But when woman also was created, man perceiving a closely connected figure and a kindred formation to his own, rejoiced at the sight, and approached her and embraced her.
27. Philo of Alexandria, Allegorical Interpretation, 1.31-1.42, 2.4 (1st cent. BCE - missingth cent. CE) 1.31. And God created man, taking a lump of clay from the earth, and breathed into his face the breath of life: and man became a living soul." The races of men are twofold; for one is the heavenly man, and the other the earthly man. Now the heavenly man, as being born in the image of God, has no participation in any corruptible or earthlike essence. But the earthly man is made of loose material, which he calls a lump of clay. On which account he says, not that the heavenly man was made, but that he was fashioned according to the image of God; but the earthly man he calls a thing made, and not begotten by the maker. 1.32. And we must consider that the man who was formed of earth, means the mind which is to be infused into the body, but which has not yet been so infused. And this mind would be really earthly and corruptible, if it were not that God had breathed into it the spirit of genuine life; for then it "exists," and is no longer made into a soul; and its soul is not inactive, and incapable of proper formation, but a really intellectual and living one. "For man," says Moses, "became a living soul." XIII. 1.33. But some one may ask, why God thought an earth-born mind, which was wholly devoted to the body, worthy of divine inspiration, and yet did not treat the one made after his own idea and image in the same manner. In the second place he may ask, what is the meaning of the expression "breathed into." And thirdly, why he breathed into his face: fourthly also, why, since he knew the name of the Spirit when he says, "And the Spirit of God moved upon the face of the Waters," he now speaks of breath, and not of the Spirit. 1.34. Now in reply to the first question we must say this one thing; God being very munificent gives his good things to all men, even to those who are not perfect; inviting them to a participation and rivalry in virtue, and at the same time displaying his abundant riches, and showing that it is sufficient for those also who will not be greatly benefited by it; and he also shows this in the most evident manner possible in other cases; for when he rains on the sea, and when he raises up fountains in desert places, and waters shallow and rough and unproductive land, making the rivers to overflow with floods, what else is he doing but displaying the great abundance of his riches and of his goodness? This is the cause why he has created no soul in such a condition as to be wholly barren of good, even if the employment of that good be beyond the reach of some people. 1.35. We must also give a second reason, which is this: Moses wished to represent all the actions of the Deity as just--therefore a man who had not had a real life breathed into him, but who was ignorant of virtue, when he was chastised for the sins which he had committed would say that he was punished unjustly, in that it was only through ignorance of what was good that he had erred respecting it; and that he was to blame who had not breathed any proper wisdom into him; and perhaps he will even say, that he has absolutely committed no offence whatever; since some people affirm that actions done involuntarily and in ignorance have not the nature of offences. 1.36. Now the expression "breathed into" is equivalent to "inspired," or "gave life to" things iimate: for let us take care that we are never filled with such absurdity as to think that God employs the organs of the mouth or nostrils for the purpose of breathing into anything; for God is not only devoid of peculiar qualities, but he is likewise not of the form of man, and the use of these words shows some more secret mystery of nature; 1.37. for there must be three things, that which breathes in, that which receives what is breathed in, and that which is breathed in. Now that which breathes in is God, that which receives what is breathed in is the mind, and that which is breathed in is the spirit. What then is collected from these three things? A union of the three takes place, through God extending the power, which proceeds from himself through the spirit, which is the middle term, as far as the subject. Why does he do this, except that we may thus derive a proper notion of him? 1.38. Since how could the soul have perceived God if he had not inspired it, and touched it according to his power? For human intellect would not have dared to mount up to such a height as to lay claim to the nature of God, if God himself had not drawn it up to himself, as far as it was possible for the mind of man to be drawn up, and if he had not formed it according to those powers which can be comprehended. 1.39. And God breathed into man's face both physically and morally. Physically, when he placed the senses in the face: and this portion of the body above all others is vivified and inspired; and morally, in this manner, as the face is the domit portion of the body, so also is the mind the domit portion of the soul. It is into this alone that God breathes; but the other parts, the sensations, the power of speech, and the power of generation, he does not think worthy of his breath, for they are inferior in power. 1.40. By what then were these subordinate parts inspired? beyond all question by the mind; for of the qualities which the mind has received form God, it gives a share to the irrational portion of the soul, so that the mind is vivified by God, and the irrational part of the soul by the mind; for the mind is as it were a god to the irrational part of the soul, for which reason Moses did not hesitate to call it "the god of Pharaoh. 1.41. For of all created things some are created by God, and through him: some not indeed by God, but yet through him: and the rest have their existence both by him and through him. At all events Moses as he proceeds says, that God planted a paradise, and among the best things as made both by God and through God, is the mind. But the irrational part of the soul was made indeed by God but not through God, but through the reasoning power which bears rule and sovereignty in the soul; 1.42. and Moses has used the word "breath," not "spirit," as there is a difference between the two words; for spirit is conceived of according to strength, and intensity, and power; but breath is a gentle and moderate kind of breeze and exhalation; therefore the mind, which was created in accordance with the image and idea of God, may be justly said to partake in his spirit, for its reasoning has strength: but that which is derived from matter is only a partaker in a thin and very light air, being as it were a sort of exhalation, such as arises from spices; for they, although they be preserved intact, and are not exposed to fire or fumigation, do nevertheless emit a certain fragrance. XIV.
28. Philo of Alexandria, Questions On Genesis, 1.51 (1st cent. BCE - missingth cent. CE)
29. New Testament, 2 Corinthians, 6.14, 6.14-7.1 (1st cent. CE - 1st cent. CE)
30. New Testament, John, 14.17, 15.26, 16.13 (1st cent. CE - 1st cent. CE) 14.17. the Spirit of truth, whom the world can't receive; for it doesn't see him, neither knows him. You know him, for he lives with you, and will be in you. 15.26. When the Counselor has come, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will testify about me. 16.13. However when he, the Spirit of truth, has come, he will guide you into all truth, for he will not speak from himself; but whatever he hears, he will speak. He will declare to you things that are coming.
31. New Testament, Mark, 1.7, 1.15, 1.21-1.35, 1.38-1.39, 3.22, 3.30, 5.1-5.4, 5.10-5.13 (1st cent. CE - 1st cent. CE) 1.7. He preached, saying, "After me comes he who is mightier than I, the thong of whose sandals I am not worthy to stoop down and loosen. 1.15. and saying, "The time is fulfilled, and the Kingdom of God is at hand! Repent, and believe in the gospel. 1.21. They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught. 1.22. They were astonished at his teaching, for he taught them as having authority, and not as the scribes. 1.23. Immediately there was in their synagogue a man with an unclean spirit, and he cried out 1.24. saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God! 1.25. Jesus rebuked him, saying, "Be quiet, and come out of him! 1.26. The unclean spirit, convulsing him and crying with a loud voice, came out of him. 1.27. They were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching? For with authority he commands even the unclean spirits, and they obey him! 1.28. The report of him went out immediately everywhere into all the region of Galilee and its surrounding area. 1.29. Immediately, when they had come out of the synagogue, they came into the house of Simon and Andrew, with James and John. 1.30. Now Simon's wife's mother lay sick with a fever, and immediately they told him about her. 1.31. He came and took her by the hand, and raised her up. The fever left her, and she served them. 1.32. At evening, when the sun had set, they brought to him all who were sick, and those who were possessed by demons. 1.33. All the city was gathered together at the door. 1.34. He healed many who were sick with various diseases, and cast out many demons. He didn't allow the demons to speak, because they knew him. 1.35. Early in the night, he rose up and went out, and departed into a deserted place, and prayed there. 1.38. He said to them, "Let's go elsewhere into the next towns, that I may preach there also, because for this reason I came forth. 1.39. He went into their synagogues throughout all Galilee, preaching and casting out demons. 3.22. The scribes who came down from Jerusalem said, "He has Beelzebul," and, "By the prince of the demons he casts out the demons. 3.30. -- because they said, "He has an unclean spirit. 5.1. They came to the other side of the sea, into the country of the Gadarenes. 5.2. When he had come out of the boat, immediately there met him out of the tombs a man with an unclean spirit 5.3. who had his dwelling in the tombs. Nobody could bind him any more, not even with chains 5.4. because he had been often bound with fetters and chains, and the chains had been torn apart by him, and the fetters broken in pieces. Nobody had the strength to tame him. 5.10. He begged him much that he would not send them away out of the country. 5.11. Now there was on the mountainside a great herd of pigs feeding. 5.12. All the demons begged him, saying, "Send us into the pigs, that we may enter into them. 5.13. At once Jesus gave them permission. The unclean spirits came out and entered into the pigs. The herd of about two thousand rushed down the steep bank into the sea, and they were drowned in the sea.
32. Hermas, Mandates, 12.2.5 (2nd cent. CE - 2nd cent. CE)
33. Justin, Dialogue With Trypho, 85 (2nd cent. CE - 2nd cent. CE) 85. He proves that Christ is the Lord of Hosts from Psalm 24, and from his authority over demons Justin: Moreover, some of you venture to expound the prophecy which runs, 'Lift up your gates, you rulers; and be lifted up, you everlasting doors, that the King of glory may enter,' as if it referred likewise to Hezekiah, and others of you [expound it] of Solomon; but neither to the latter nor to the former, nor, in short, to any of your kings, can it be proved to have reference, but to this our Christ alone, who appeared without comeliness, and inglorious, as Isaiah and David and all the Scriptures said; who is the Lord of hosts, by the will of the Father who conferred on Him [the dignity]; who also rose from the dead, and ascended to heaven, as the Psalm and the other Scriptures manifested when they announced Him to be Lord of hosts; and of this you may, if you will, easily be persuaded by the occurrences which take place before your eyes. For every demon, when exorcised in the name of this very Son of God— who is the First-born of every creature, who became man by the Virgin, who suffered, and was crucified under Pontius Pilate by your nation, who died, who rose from the dead, and ascended into heaven — is overcome and subdued. But though you exorcise any demon in the name of any of those who were among you— either kings, or righteous men, or prophets, or patriarchs — it will not be subject to you. But if any of you exorcise it in [the name of] the God of Abraham, and the God of Isaac, and the God of Jacob, it will perhaps be subject to you. Now assuredly your exorcists, I have said, make use of craft when they exorcise, even as the Gentiles do, and employ fumigations and incantations. But that they are angels and powers whom the word of prophecy by David [commands] to lift up the gates, that He who rose from the dead, Jesus Christ, the Lord of hosts, according to the will of the Father, might enter, the word of David has likewise showed; which I shall again recall to your attention for the sake of those who were not with us yesterday, for whose benefit, moreover, I sum up many things I said yesterday. And now, if I say this to you, although I have repeated it many times, I know that it is not absurd so to do. For it is a ridiculous thing to see the sun, and the moon, and the other stars, continually keeping the same course, and bringing round the different seasons; and to see the computer who may be asked how many are twice two, because he has frequently said that they are four, not ceasing to say again that they are four; and equally so other things, which are confidently admitted, to be continually mentioned and admitted in like manner; yet that he who founds his discourse on the prophetic Scriptures should leave them and abstain from constantly referring to the same Scriptures, because it is thought he can bring forth something better than Scripture. The passage, then, by which I proved that God reveals that there are both angels and hosts in heaven is this: 'Praise the Lord from the heavens: praise Him in the highest. Praise Him, all His angels: praise Him, all His hosts.' Mnaseas (one of those who had come with them on the second day): We are greatly pleased that you undertake to repeat the same things on our account. Justin: Listen, my friends, to the Scripture which induces me to act thus. Jesus commanded [us] to love even [our] enemies, as was predicted by Isaiah in many passages, in which also is contained the mystery of our own regeneration, as well, in fact, as the regeneration of all who expect that Christ will appear in Jerusalem, and by their works endeavour earnestly to please Him. These are the words spoken by Isaiah: 'Hear the word of the Lord, you that tremble at His word. Say, our brethren, to them that hate you and detest you, that the name of the Lord has been glorified. He has appeared to your joy, and they shall be ashamed. A voice of noise from the city, a voice from the temple, a voice of the Lord who renders recompense to the proud. Before she that travailed brought forth, and before the pains of labour came, she brought forth a male child. Who has heard such a thing? And who has seen such a thing? Has the earth brought forth in one day? And has she produced a nation at once? For Zion has travailed and borne her children. But I have given such an expectation even to her that does not bring forth, said the Lord. Behold, I have made her that begets, and her that is barren, says the Lord. Rejoice, O Jerusalem, and hold a joyous assembly, all you that love her. Be glad, all you that mourn for her, that you may nurse and be filled with the breast of her consolation, that having suck you may be delighted with the entrance of His glory.' Isaiah 66:5-11
34. Origen, Against Celsus, 1.6 (3rd cent. CE - 3rd cent. CE) 1.6. After this, through the influence of some motive which is unknown to me, Celsus asserts that it is by the names of certain demons, and by the use of incantations, that the Christians appear to be possessed of (miraculous) power; hinting, I suppose, at the practices of those who expel evil spirits by incantations. And here he manifestly appears to malign the Gospel. For it is not by incantations that Christians seem to prevail (over evil spirits), but by the name of Jesus, accompanied by the announcement of the narratives which relate to Him; for the repetition of these has frequently been the means of driving demons out of men, especially when those who repeated them did so in a sound and genuinely believing spirit. Such power, indeed, does the name of Jesus possess over evil spirits, that there have been instances where it was effectual, when it was pronounced even by bad men, which Jesus Himself taught (would be the case), when He said: Many shall say to Me in that day, In Your name we have cast out devils, and done many wonderful works. Whether Celsus omitted this from intentional malignity, or from ignorance, I do not know. And he next proceeds to bring a charge against the Saviour Himself, alleging that it was by means of sorcery that He was able to accomplish the wonders which He performed; and that foreseeing that others would attain the same knowledge, and do the same things, making a boast of doing them by help of the power of God, He excludes such from His kingdom. And his accusation is, that if they are justly excluded, while He Himself is guilty of the same practices, He is a wicked man; but if He is not guilty of wickedness in doing such things, neither are they who do the same as He. But even if it be impossible to show by what power Jesus wrought these miracles, it is clear that Christians employ no spells or incantations, but the simple name of Jesus, and certain other words in which they repose faith, according to the holy Scriptures.

Subjects of this text:

subject	book bibliographic info
(	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 179
4q instruction	Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 187
adjure/adjurations	Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 66
angel,angelic,angelic transformation,angelomorphism	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 63
angel of darkness	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 90
angels	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 178, 179, 182
anthropological	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 236
anthropologische,veränderung	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 201
athenagoras	Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 219
beast	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 63
beliar	Levison (2009), Filled with the Spirit, 303
body	Levison (2009), Filled with the Spirit, 387
brock,sebastian p.	Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 219
children of darkness	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 90
community,qumran	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 90
community rule	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 90
cosmic	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 244
creation,creation of cult,cultic	Levison (2009), Filled with the Spirit, 303
d/demonisation	Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 55, 66
damascus document	Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 187
darkness,light	Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 113
dead sea scrolls	Levison (2009), Filled with the Spirit, 303
death	Levison (2009), Filled with the Spirit, 387
deeds	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 90
delphi	Levison (2009), Filled with the Spirit, 303, 387
demon,demonic	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 63
demons,internalized	Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 170
dialogue between judas and jesus,gnostic tradition of opposition in	Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 124
discourse on the two spirits	Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 187
double duality	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 244
dreams	Levison (2009), Filled with the Spirit, 303, 387
dualism	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 178; Levison (2009), Filled with the Spirit, 387; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 90
earth	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 236
elect of god	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 40, 41
embodiment	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 244
enemies,clemency toward ones, of qumran community	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 40
eschatology, in dead sea scrolls	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 40, 41
evil	Levison (2009), Filled with the Spirit, 303
exercises,student	Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 217, 225
exorcise,exorcism	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 63
exorcisms/exorcise/exorcists/exorcistic	Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 66
flesh	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 187; Levison (2009), Filled with the Spirit, 387
flood	Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 154
forgive/forgiveness	Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 55
future	Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 113
generations	Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 113
gnosticism,valentinian gnosticism,dialogue traditions of	Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 124
god,creating/creativity of	Levison (2009), Filled with the Spirit, 387
greed	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 90
heal/healers/healings	Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 55, 66
healers,healing	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 63
herodotus	Levison (2009), Filled with the Spirit, 387
hodayot	Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 187
hodayot (thanksgiving) (	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 187
human,condition	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 244
human,nature	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 244
human/humankind	Levison (2009), Filled with the Spirit, 387
identity,formation of	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 40
idol,idolatry	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 180
idol/idolatry	Levison (2009), Filled with the Spirit, 303
illness	Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 55, 66
impurity,moral	Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 55
impurity	Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 55
incantations	Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 66
injustice,justice	Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 113
inspiration	Levison (2009), Filled with the Spirit, 303, 387
interpretation	Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 113
introversionist ideology	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 40
jerusalem temple,mystical traditions of	Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 124
jesus,identity of	Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 55
jesus,resurrection of	Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 66
jesus,special knowledge imparted to judas by	Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 124
jesus christ,in paul	Levison (2009), Filled with the Spirit, 303
jew/jewish,literature/ authors	Levison (2009), Filled with the Spirit, 303, 387
john,,fourth gospel	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 179
john,fourth gospel	Levison (2009), Filled with the Spirit, 387
judas,dialogue with jesus of	Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 124
justice' "151.0_387.0@law,god's" "151.0_303.0@law,god's"	Levison (2009), Filled with the Spirit, 303
justice,injustice	Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 113
justice	Levison (2009), Filled with the Spirit, 387
justification	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 187
king/βασιλεύς/kingdom/βασιλεία	Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 66
knowledge	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 179, 180, 181, 187
knowledge of good and evil	Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 113
language,secret	Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 187
law,lawlessness	Levison (2009), Filled with the Spirit, 303
leben,des menschen	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 201
life,concept of	Levison (2009), Filled with the Spirit, 387
life,of virtue	Levison (2009), Filled with the Spirit, 387
light,illumination	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 63
light,sons of	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 236
light and darknessdead sea scrolls	Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 190
literature	Levison (2009), Filled with the Spirit, 303, 387
lot	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 236
manuscripts,and revelation	Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 190
manuscripts,instruction on the two spirits	Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 190
manuscripts,light and darkness	Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 190
manuscripts,teacher of righteousness	Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 190
maskil	Flatto (2021), The Crown and the Courts, 71
mebaqqer	Flatto (2021), The Crown and the Courts, 71
nag hammadi library,parallels and comparisons with	Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 124
nature,human	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 244
obedience,to god	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 90
obedience	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 244
paqqid	Flatto (2021), The Crown and the Courts, 71
paul (saul)	Levison (2009), Filled with the Spirit, 303
periodization	Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 113
pesharim	Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 190
philo judaeus	Levison (2009), Filled with the Spirit, 387
plutarch	Levison (2009), Filled with the Spirit, 387
power	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 63
practice	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 63
prayer	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 63
predestined	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 244
predetermined	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 244
pride	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 90
priest	Levison (2009), Filled with the Spirit, 303
priests and textuality	Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 217
prince of light	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 90
prophets/prophetic	Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 55
purification	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 244
qumran	Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 187
qumran literature,leadership figures	Flatto (2021), The Crown and the Courts, 71
qumran literature,legal authority in	Flatto (2021), The Crown and the Courts, 71
reinigung(en)	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 201
revolutionist ideology	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 40
righteous,the	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 244
sectarian,non-sectarian	Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 113
sectarianism	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 40, 41; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 187
sin	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 182, 187; Levison (2009), Filled with the Spirit, 303
solomon	Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 66
sons,of darkness	Levison (2009), Filled with the Spirit, 303
sons,of deceit	Levison (2009), Filled with the Spirit, 387
sons,of justice	Levison (2009), Filled with the Spirit, 387
sons,of light	Levison (2009), Filled with the Spirit, 303
sons of light	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 236; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 90
special knowledge/instruction motif	Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 124
spirit,characterizations as,,angelic or daemonic beings	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 179, 182
spirit,characterizations as,,spirit of knowledge	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 179, 180
spirit,characterizations as,,truth	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 179, 181, 182
spirit,characterizations as,breath (life itself)	Levison (2009), Filled with the Spirit, 303, 387
spirit,characterizations as,soul	Levison (2009), Filled with the Spirit, 387
spirit,characterizations as,truth	Levison (2009), Filled with the Spirit, 387
spirit,effects of,virtue	Levison (2009), Filled with the Spirit, 387
spirit,evil spirits	Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 113
spirit,modes of presence,indwelling	Levison (2009), Filled with the Spirit, 303, 387
spirit,modes of presence,receiving of	Levison (2009), Filled with the Spirit, 303, 387
spirit,of truth	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 90
spirit,of wickedness	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 90
spirits,evil	Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 55
spirits,impure	Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 55
spirits,two (lqs 3-4)	Levison (2009), Filled with the Spirit, 387
spirits,unclean	Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 55
sun,moon	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 63
teacher of righteousness	Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 190
temple	Levison (2009), Filled with the Spirit, 303
time	Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 113
torah focus	Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 225
transgression	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 244
two spirits (qumran)	Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 190
two spirits treatise (tst)	Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 113
unclean/uncleanness	Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 55
violence group privileging and	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 40, 41
violence salvation and	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 40, 41
virtue'	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 187
virtue	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 180
vollkommen	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 201
war,x, eschatological	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 40, 41
watchers	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 63
wicked	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 244
wisdom literature,distinctive function in education	Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 225
yahad	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 90