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Tiresias: The Ancient Mediterranean Religions Source Database



3095
Dead Sea Scrolls, Community Rule, 6
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Intertexts (texts cited often on the same page as the searched text):

20 results
1. Hebrew Bible, Deuteronomy, 17.13 (9th cent. BCE - 3rd cent. BCE)

17.13. וְכָל־הָעָם יִשְׁמְעוּ וְיִרָאוּ וְלֹא יְזִידוּן עוֹד׃ 17.13. And all the people shall hear, and fear, and do no more presumptuously."
2. Hebrew Bible, Genesis, 9.25, 37.25 (9th cent. BCE - 3rd cent. BCE)

9.25. וַיֹּאמֶר אָרוּר כְּנָעַן עֶבֶד עֲבָדִים יִהְיֶה לְאֶחָיו׃ 37.25. וַיֵּשְׁבוּ לֶאֱכָל־לֶחֶם וַיִּשְׂאוּ עֵינֵיהֶם וַיִּרְאוּ וְהִנֵּה אֹרְחַת יִשְׁמְעֵאלִים בָּאָה מִגִּלְעָד וּגְמַלֵּיהֶם נֹשְׂאִים נְכֹאת וּצְרִי וָלֹט הוֹלְכִים לְהוֹרִיד מִצְרָיְמָה׃ 9.25. And he said: Cursed be Canaan; a servant of servants shall he be unto his brethren." 37.25. And they sat down to eat bread; and they lifted up their eyes and looked, and, behold, a caravan of Ishmaelites came from Gilead, with their camels bearing spicery and balm and ladanum, going to carry it down to Egypt."
3. Hebrew Bible, Leviticus, 19.17-19.18 (9th cent. BCE - 3rd cent. BCE)

19.17. לֹא־תִשְׂנָא אֶת־אָחִיךָ בִּלְבָבֶךָ הוֹכֵחַ תּוֹכִיחַ אֶת־עֲמִיתֶךָ וְלֹא־תִשָּׂא עָלָיו חֵטְא׃ 19.18. לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃ 19.17. Thou shalt not hate thy brother in thy heart; thou shalt surely rebuke thy neighbour, and not bear sin because of him." 19.18. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD."
4. Hebrew Bible, Nahum, 1.2 (9th cent. BCE - 3rd cent. BCE)

1.2. אֵל קַנּוֹא וְנֹקֵם יְהוָה נֹקֵם יְהוָה וּבַעַל חֵמָה נֹקֵם יְהוָה לְצָרָיו וְנוֹטֵר הוּא לְאֹיְבָיו׃ 1.2. The LORD is a jealous and avenging God, The LORD avengeth and is full of wrath; The LORD taketh vengeance on His adversaries, And He reserveth wrath for His enemies."
5. Hebrew Bible, 1 Samuel, 25.26 (8th cent. BCE - 5th cent. BCE)

25.26. וְעַתָּה אֲדֹנִי חַי־יְהוָה וְחֵי־נַפְשְׁךָ אֲשֶׁר מְנָעֲךָ יְהוָה מִבּוֹא בְדָמִים וְהוֹשֵׁעַ יָדְךָ לָךְ וְעַתָּה יִהְיוּ כְנָבָל אֹיְבֶיךָ וְהַמְבַקְשִׁים אֶל־אֲדֹנִי רָעָה׃ 25.26. Now therefore, my lord, as the Lord lives, and as thy soul lives, seeing the Lord has prevented thee from coming to shed blood, and from avenging thyself with thy own hand, now let thy enemies, and they that seek evil to my lord, be as Naval."
6. Hebrew Bible, Isaiah, 2 (8th cent. BCE - 5th cent. BCE)

7. Anon., Testament of Joseph, 6 (2nd cent. BCE - 2nd cent. CE)

8. Dead Sea Scrolls, Damascus Covenant, 1, 2, 4, 4.20-5.11, 5, 7, 8, 9, 9.8, 9.9, 9.10, 10.17, 10.18, 10.19, 11.18, 11.19, 11.20, 11.21, 14.3, 14.4, 14.5, 14.6, 20.5 (2nd cent. BCE - 1st cent. CE)

9. Dead Sea Scrolls, War Scroll, 7.4 (2nd cent. BCE - 1st cent. CE)

10. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 14.3-14.6, 20.5 (2nd cent. BCE - 1st cent. CE)

11. Dead Sea Scrolls, Community Rule, 1, 1.1, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 1.18, 1.20, 1.24, 2, 2.10, 2.11, 2.12, 2.18, 2.19, 2.20, 2.21, 2.22, 2.25, 3, 3.20, 3.21, 3.22, 3.23, 4.2, 4.6, 4.12, 4.24, 5, 5.3, 5.4, 5.5, 5.7, 5.8, 5.9, 5.10, 5.11, 5.12, 5.16, 5.17, 5.18, 5.23, 5.24, 5.25, 6.2, 6.3, 6.4, 6.6, 6.7, 6.8, 6.9, 6.14, 6.15, 6.16, 6.17, 6.18, 6.19, 6.20, 6.21, 6.22, 6.23, 6.24-7.25, 6.27, 7, 7.3, 7.4, 8, 8.12, 8.13, 8.14, 8.15, 8.16, 9, 9.7, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21 (2nd cent. BCE - 1st cent. CE)

12. Dead Sea Scrolls, Messianic Rule, 1.1-1.5, 1.13-1.16, 2.20-2.21 (2nd cent. BCE - 1st cent. CE)

13. Dead Sea Scrolls, Temple Scroll, 50.6 (2nd cent. BCE - 1st cent. CE)

14. Septuagint, 2 Maccabees, 2.13-2.14 (2nd cent. BCE - 2nd cent. BCE)

2.13. The same things are reported in the records and in the memoirs of Nehemiah, and also that he founded a library and collected the books about the kings and prophets, and the writings of David, and letters of kings about votive offerings.' 2.14. In the same way Judas also collected all the books that had been lost on account of the war which had come upon us, and they are in our possession.'
15. Philo of Alexandria, On The Contemplative Life, 25, 5, 67-69, 2 (1st cent. BCE - 1st cent. CE)

2. but the deliberate intention of the philosopher is at once displayed from the appellation given to them; for with strict regard to etymology, they are called therapeutae and therapeutrides, either because they process an art of medicine more excellent than that in general use in cities (for that only heals bodies, but the other heals souls which are under the mastery of terrible and almost incurable diseases, which pleasures and appetites, fears and griefs, and covetousness, and follies, and injustice, and all the rest of the innumerable multitude of other passions and vices, have inflicted upon them), or else because they have been instructed by nature and the sacred laws to serve the living God, who is superior to the good, and more simple than the one, and more ancient than the unit;
16. Philo of Alexandria, That Every Good Person Is Free, 81 (1st cent. BCE - 1st cent. CE)

81. Now these laws they are taught at other times, indeed, but most especially on the seventh day, for the seventh day is accounted sacred, on which they abstain from all other employments, and frequent the sacred places which are called synagogues, and there they sit according to their age in classes, the younger sitting under the elder, and listening with eager attention in becoming order.
17. Mishnah, Avot, 5.22 (1st cent. CE - 3rd cent. CE)

5.22. Ben Bag Bag said:Turn it over, and [again] turn it over, for all is therein. And look into it; And become gray and old therein; And do not move away from it, for you have no better portion than it."
18. New Testament, Luke, 24.44 (1st cent. CE - 1st cent. CE)

24.44. He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled.
19. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE)

14b. שברי לוחות שמונחים בארון ואי ס"ד ס"ת הקיפו ו' טפחים מכדי כל שיש בהקיפו שלשה טפחים יש בו רוחב טפח וכיון דלאמצעיתו נגלל נפיש ליה מתרי טפחא רווחא דביני ביני בתרי פושכי היכי יתיב,אמר רב אחא בר יעקב ספר עזרה לתחלתו הוא נגלל ואכתי תרי בתרי היכי יתיב אמר רב אשי דכריך ביה פורתא וכרכיה לעיל,ור' יהודה מקמי דליתי ארגז ספר תורה היכי הוה יתיב דפא הוה נפיק מיניה ויתיב עילוה ספר תורה ור"מ האי מצד ארון מאי עביד ליה ההוא מיבעי ליה דמתנח ליה מצד ולא מתנח ביני לוחי ולעולם בגויה מן הצד,ור"מ עמודין היכא הוו קיימי מבראי ור"מ שברי לוחות דמונחין בארון מנא ליה נפקא ליה מדרב הונא דאמר רב הונא מאי דכתיב (שמואל ב ו, ב) אשר נקרא שם שם ה' צבאות יושב הכרובים עליו מלמד שלוחות ושברי לוחות מונחים בארון,ואידך ההוא מבעי ליה לכדרבי יוחנן ד"ר יוחנן א"ר שמעון בן יוחאי מלמד שהשם וכל כינויו מונחין בארון,ואידך נמי מיבעי ליה להכי אין הכי נמי אלא שברי לוחות דמונחין בארון מנא ליה נפקא ליה מדתני רב יוסף דתני רב יוסף (דברים י, ב) אשר שברת ושמתם מלמד שהלוחות ושברי לוחות מונחין בארון,ואידך ההוא מיבעי ליה לכדריש לקיש דאמר ר"ל אשר שברת אמר לו הקב"ה למשה יישר כחך ששברת:,תנו רבנן סדרן של נביאים יהושע ושופטים שמואל ומלכים ירמיה ויחזקאל ישעיה ושנים עשר מכדי הושע קדים דכתיב (הושע א, ב) תחלת דבר ה' בהושע וכי עם הושע דבר תחלה והלא ממשה ועד הושע כמה נביאים היו וא"ר יוחנן שהיה תחלה לארבעה נביאים שנתנבאו באותו הפרק ואלו הן הושע וישעיה עמוס ומיכה וליקדמיה להושע ברישא,כיון דכתיב נבואתיה גבי חגי זכריה ומלאכי וחגי זכריה ומלאכי סוף נביאים הוו חשיב ליה בהדייהו וליכתביה לחודיה וליקדמיה איידי דזוטר מירכס,מכדי ישעיה קדים מירמיה ויחזקאל ליקדמיה לישעיה ברישא כיון דמלכים סופיה חורבנא וירמיה כוליה חורבנא ויחזקאל רישיה חורבנא וסיפיה נחמתא וישעיה כוליה נחמתא סמכינן חורבנא לחורבנא ונחמתא לנחמתא:,סידרן של כתובים רות וספר תהלים ואיוב ומשלי קהלת שיר השירים וקינות דניאל ומגילת אסתר עזרא ודברי הימים ולמאן דאמר איוב בימי משה היה ליקדמיה לאיוב ברישא אתחולי בפורענותא לא מתחלינן רות נמי פורענות היא פורענות דאית ליה אחרית דאמר רבי יוחנן למה נקרא שמה רות שיצא ממנה דוד שריוהו להקב"ה בשירות ותושבחות,ומי כתבן משה כתב ספרו ופרשת בלעם ואיוב יהושע כתב ספרו ושמונה פסוקים שבתורה שמואל כתב ספרו ושופטים ורות דוד כתב ספר תהלים על ידי עשרה זקנים ע"י אדם הראשון על ידי מלכי צדק ועל ידי אברהם וע"י משה ועל ידי הימן וע"י ידותון ועל ידי אסף 14b. bthe broken pieces of thefirst set of btablets, which were placed in the Ark.Having cited the ibaraita /i, the Gemara now presents its objection to what was taught earlier with regard to the dimensions of a Torah scroll: bAnd if it should enter your mindto say, as Rabbi Yehuda HaNasi held, that bthe circumference of a Torah scroll is six handbreadths, now since anycylindrical object bhaving a circumference of three handbreadths has a diameter of one handbreadth,a Torah scroll with a circumference of six handbreadths has a diameter of two handbreadths. bAnd sincea Torah scroll bis wound to the middle,since it is rolled from both sides, bitmust take up bmore than two handbreadthsdue to bthe space betweenthe sheets of parchment and the double rolling. According to Rabbi Meir, who says that the Torah scroll was placed inside the ark, bhow didthe scroll bfit inthe remaining btwo handbreadths [ ipushkei /i]of space in the Ark?, bRav Aḥa bar Ya’akov said: The scroll of theTemple bcourtyard,which was kept in the Ark, bwas wound to its beginning,i.e., it had only a single pole, so that its circumference was only two handbreadths. The Gemara asks: bBut still, how doesan item bthat is twohandbreadths wide bfit intoa space that is precisely btwohandbreadths? It would be impossible to fit it in. bRav Ashi said: A small sectionof the scroll bwas woundseparately bandthen bplaced on topof the scroll.,Having concluded its current discussion, the Gemara now addresses the details of the aforementioned ibaraitaand asks: bAndaccording to bRabbi Yehuda,who says that the Torah scroll rested on the chest that came from the Philistines, bwhere was the Torah scroll placed before the chest arrived?The Gemara answers: bA shelf protruded fromthe Ark band the Torah scroll rested on it.The Gemara asks: bAndaccording to bRabbi Meir,who says that the Torah scroll rested inside the Ark, bwhat does he do with thisverse: “Take this Torah scroll and put it bat the side of the Ark”(Deuteronomy 31:26)? The Gemara answers: bHe requiresthat verse to teach bthatthe Torah scroll bwas placed at the sideof the tablets, band that it was not placed betweenthe two btablets, butit was bactuallyplaced binsidethe Ark bat the sideof the tablets.,The Gemara asks: bAndaccording to bRabbi Meir, where were thesilver bcolumns placed?The Gemara answers: bOutsidethe Ark. The Gemara further asks: bAnd from where does Rabbi Meirderive that bthe broken pieces of thefirst set of btablets were placed in the Ark,as the verse from which Rabbi Yehuda learns this: “There was nothing in the Ark except” (I Kings 8:9), is needed by Rabbi Meir to teach that the Torah scroll was placed there? The Gemara answers: bHe derivesthis point bfrom what Rav Hunaexpounded, bas Rav Huna says: Whatis the meaning of that bwhich is written:“The Ark of God, bwhereupon is called the Name, the name of the Lord of hosts that sits upon the cherubs”(II Samuel 6:2)? The phrase “the name, the name of the Lord” bteaches thatboth bthesecond btablets and the broken pieces of thefirst set of btablets were placed in the Ark. /b,The Gemara asks: bAndwhat does bthe otherSage, i.e., Rabbi Yehuda, derive from this verse? The Gemara responds: bHe requiresthat text bforthat bwhich Rabbi Yoḥasays, bas Rabbi Yoḥa saysthat bRabbi Shimon ben Yoḥai says:This bteaches that theineffable bnameof God band all of His appellations were placed in the Ark. /b,The Gemara inquires: bAnddoesn’t bthe otherSage, Rabbi Meir, balso require it for that?The Gemara answers: bYes,it bis indeed so. Rather, from where does hederive that bthe broken pieces of thefirst set of btablets were placed in the Ark?The Gemara expounds: bHe derivesthis bfromthat bwhich Rav Yosef taught, as Rav Yosef taughta ibaraita /i: The verses state: “At that time the Lord said to me: Hew for yourself two tablets of stone like the first…and I will write on the tablets the words that were on the first tablets, bwhich you broke, and you shall put themin the Ark” (Deuteronomy 10:1–2). bThis teaches thatboth bthesecond set of btablets and the broken pieces of thefirst set of btablets were placed in the Ark. /b,The Gemara asks: bAndwhat does bthe otherone, Rabbi Yehuda, learn from this verse? The Gemara answers: bHe requires it forthat bwhich Reish Lakishteaches, bas Reish Lakish says:What is the meaning of that which is stated: “The first tablets, bwhich you broke [ iasher shibbarta /i]”?These words allude to the fact that God approved of Moses’ action, as if bthe Holy One, Blessed be He, said to Moses: May your strength be straight [ iyishar koḥakha /i] because you brokethem.,§ bThe Sages taught: The order of thebooks of the bProphetswhen they are attached together is as follows: bJoshua and Judges, Samuel and Kings, Jeremiah and Ezekiel,and bIsaiah and the TwelveProphets. The Gemara asks: bConsider: Hosea precededsome of the other prophets whose books are included in the Bible, bas it is written: “The Lord spoke first to Hosea”(Hosea 1:2). At first glance this verse is difficult: bBut did God speak first with Hosea,and not with any other prophet before him? bWeren’t there many prophets between Moses and Hosea? And Rabbi Yoḥa says: He was the first of four prophets who prophesied in that period, and they were: Hosea and Isaiah, Amos and Micah.Accordingly, Hosea preceded those three prophets; bandthe book of bHoseaas well bshould precedethe books of those prophets.,The Gemara answers: bSince his prophecy is written together withthose of bHaggai, Zechariah, and Malachiin one book of the Twelve Prophets, band Haggai, Zechariah, and Malachi were the last of the prophets, he is counted with them.The Gemara inquires: bBut letthe book of Hosea bbe written separately and let it precedethe others. The Gemara answers: Were it written separately, bsince it is small it would be lost. /b,The Gemara further asks: bConsider: Isaiah preceded Jeremiah and Ezekiel; letthe book of bIsaiah precedethe books of those other prophets. The Gemara answers: bSincethe book of bKings ends with the destructionof the Temple, bandthe book of bJeremiahdeals bentirely withprophecies of bthe destruction, andthe book of bEzekiel begins with the destructionof the Temple bbut ends with consolationand the rebuilding of the Temple, band Isaiahdeals bentirely with consolation,as most of his prophecies refer to the redemption, bwe juxtapose destruction to destruction and consolation to consolation.This accounts for the order: Jeremiah, Ezekiel, and Isaiah.,The ibaraitacontinues: bThe order of the Writingsis: bRuth and the book of Psalms, and Job and Proverbs; Ecclesiastes, Song of Songs, and Lamentations; Daniel and the Scroll of Esther;and bEzra and Chronicles.The Gemara asks: bAnd according to the one who saysthat bJoblived bin the time of Moses, letthe book of bJob precedethe others. The Gemara answers: bWe do not begin with suffering,i.e., it is inappropriate to start the Writings with a book that deals so extensively with suffering. The Gemara asks: But the book of bRuth,with which the Writings opens, bis alsoabout bsuffering,since it describes the tragedies that befell the family of Elimelech. The Gemara answers: This is bsuffering which has a futureof hope and redemption. bAs Rabbi Yoḥa says: Why was she named Ruth,spelled ireish /i, ivav /i, itav /i? Because there bdescended from her David who sated,a word with the root ireish /i, ivav /i, iheh /i, bthe Holy One, Blessed be He, with songs and praises. /b,The ibaraitanow considers the authors of the biblical books: bAnd who wrotethe books of the Bible? bMoses wrote his own book,i.e., the Torah, band the portion of Balaamin the Torah, bandthe book of bJob. Joshua wrote his own book and eight verses in the Torah,which describe the death of Moses. bSamuel wrote his own book,the book of bJudges, andthe book of bRuth. David wrote the book of Psalms by means of ten eldersof previous generations, assembling a collection that included compositions of others along with his own. He included psalms authored bby Adam the firstman, bby Melchizedekking of Salem, band by Abraham, and by Moses, and by Heman, and by Jeduthun, and by Asaph, /b
20. Anon., 4 Ezra, 14.22-14.48

14.22. If then I have found favor before thee, send the Holy Spirit into me, and I will write everything that has happened in the world from the beginning, the things which were written in thy law, that men may be able to find the path, and that those who wish to live in the last days may live. 14.23. He answered me and said, "Go and gather the people, and tell them not to seek you for forty days. 14.24. But prepare for yourself many writing tablets, and take with you Sarea, Dabria, Selemia, Ethanus, and Asiel -- these five, because they are trained to write rapidly; 14.25. and you shall come here, and I will light in your heart the lamp of understanding, which shall not be put out until what you are about to write is finished. 14.26. And when you have finished, some things you shall make public, and some you shall deliver in secret to the wise; tomorrow at this hour you shall begin to write. 14.27. Then I went as he commanded me, and I gathered all the people together, and said 14.28. Hear these words, O Israel 14.29. At first our fathers dwelt as aliens in Egypt, and they were delivered from there 14.30. and received the law of life, which they did not keep, which you also have transgressed after them. 14.31. Then land was given to you for a possession in the land of Zion; but you and your fathers committed iniquity and did not keep the ways which the Most High commanded you. 14.32. And because he is a righteous judge, in due time he took from you what he had given. 14.33. And now you are here, and your brethren are farther in the interior. 14.34. If you, then, will rule over your minds and discipline your hearts, you shall be kept alive, and after death you shall obtain mercy. 14.35. For after death the judgment will come, when we shall live again; and then the names of the righteous will become manifest, and the deeds of the ungodly will be disclosed. 14.36. But let no one come to me now, and let no one seek me for forty days. 14.37. So I took the five men, as he commanded me, and we proceeded to the field, and remained there. 14.38. And on the next day, behold, a voice called me, saying, "Ezra, open your mouth and drink what I give you to drink. 14.39. Then I opened my mouth, and behold, a full cup was offered to me; it was full of something like water, but its color was like fire. 14.40. And I took it and drank; and when I had drunk it, my heart poured forth understanding, and wisdom increased in my breast, for my spirit retained its memory; 14.41. and my mouth was opened, and was no longer closed. 14.42. And the Most High gave understanding to the five men, and by turns they wrote what was dictated, in characters which they did not know. They sat forty days, and wrote during the daytime, and ate their bread at night. 14.43. As for me, I spoke in the daytime and was not silent at night. 14.44. So during the forty days ninety-four books were written. 14.45. And when the forty days were ended, the Most High spoke to me, saying, "Make public the twenty-four books that you wrote first and let the worthy and the unworthy read them; 14.46. but keep the seventy that were written last, in order to give them to the wise among your people. 14.47. For in them is the spring of understanding, the fountain of wisdom, and the river of knowledge. 14.48. And I did so.


Subjects of this text:

subject book bibliographic info
apodictic law Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 229
aristotle, pain as an emotion Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 228
biblical referents, canonization Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 51
biblical referents, in dead dea scrolls Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 84, 96
bipartite vs. tripartite canon., of the pentateuch Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 51
bipartite vs. tripartite canon Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 51
ceremony Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 96
circumcision Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 115
commensality Rosenblum, The Jewish Dietary Laws in the Ancient World (2016) 72
community Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 96
community rule Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 105
confession Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 96
constitutionalism comparative, and community Flatto, The Crown and the Courts (2021) 75
constitutionalism comparative, judicial Flatto, The Crown and the Courts (2021) 76
constitutionalism comparative, legal authority of Flatto, The Crown and the Courts (2021) 75
constitutionalism comparative, qumran Flatto, The Crown and the Courts (2021) 75
conversion, rhetoric/language/linguistic aspects Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 96
covenant/covenantal Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 96
covenant Damm, Religions and Education in Antiquity (2018) 68
dead sea scrolls Damm, Religions and Education in Antiquity (2018) 66, 68
desert Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 105
diversity, canonical and textual, eating and drinking on sabbath Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 229
education, introduction/definitions Damm, Religions and Education in Antiquity (2018) 68
education, judaism/jewish education Damm, Religions and Education in Antiquity (2018) 66, 68
emotion, in the classical world Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 228
emotion, in the hebrew bible Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 228
ethical education, ideals of Damm, Religions and Education in Antiquity (2018) 68
ethical education, judaism Damm, Religions and Education in Antiquity (2018) 66, 68
ethical education, related/relationships between Damm, Religions and Education in Antiquity (2018) 68
exegesis Damm, Religions and Education in Antiquity (2018) 68
food laws Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 115
gentiles Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 115
hermeneutical method, dead sea scrolls Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 13
hermeneutical method, inversion (literary) Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 84, 96
instructor Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 96
israel, perfect israel Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 96
jesus McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 59
joseph Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 115
judaism, meals McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 59
judaism Damm, Religions and Education in Antiquity (2018) 66, 68
last supper McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 59
law, dead sea scrolls Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 1, 13
law divine/mosaic/jewish Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 96
legal-exegetical method Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 13
mandel, paul Flatto, The Crown and the Courts (2021) 278
marriage Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 115
mebaqqer Flatto, The Crown and the Courts (2021) 75, 76
metanoia/metanoeō Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 96
midrash halakhah Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 13
mishna McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 59
moses Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 1, 51
non-pentateuchal scripture, appeal to Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 224, 229, 230, 231, 240
oaths Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 224
overseer Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 96
pain, emotion and Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 228
paqqid Flatto, The Crown and the Courts (2021) 75, 76
paraphrase Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 84
paul McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 59
pesharim' "58.0_51.0@prophets (nebi'im, canonical division)" Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 240
pharisees Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 115
physical labor, prohibited on sabbath Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 84
place and place studies, importance to judaism Damm, Religions and Education in Antiquity (2018) 66, 68
place and place studies, materiality and fluidity Damm, Religions and Education in Antiquity (2018) 66
prayer Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 229
priest Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 96
prooftexts, non-pentateuchal Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 224, 229, 230, 231, 240
prophets, prophecy Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 51
purity Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 115
qumran Damm, Religions and Education in Antiquity (2018) 66, 68
qumran literature, councils and community Flatto, The Crown and the Courts (2021) 75
qumran literature, legal authority in Flatto, The Crown and the Courts (2021) 75, 76, 77
qumran literature, priests Flatto, The Crown and the Courts (2021) 76, 77
related/relationships between Damm, Religions and Education in Antiquity (2018) 68
religion within a cultural system, space and Damm, Religions and Education in Antiquity (2018) 66, 68
revenge Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 240
rewritten scripture Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 84
righteous Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 96
sabbath code Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 229
sacrifice Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 229
sacrospace, replacing material place' Damm, Religions and Education in Antiquity (2018) 68
sacrospace Damm, Religions and Education in Antiquity (2018) 66, 68
second temple judaism Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 96
septuagint Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 84, 230
sophrosyne, among women Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 228
targum Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 84
teacher of righteousness Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 96
torah Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 96
two spirits treatise Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 105
wealth Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 105
wickedness, path of Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 105
zeal for the law Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 228