Tiresias: The Ancient Mediterranean Religions Source Database

3095

Dead Sea Scrolls, Community Rule, 8.10-8.16
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Intertexts (texts cited often on the same page as the searched text):

27 results
1. Hebrew Bible, Exodus, 21.1 (9th cent. BCE - 3rd cent. BCE) 21.1. וְאֵלֶּה הַמִּשְׁפָּטִים אֲשֶׁר תָּשִׂים לִפְנֵיהֶם׃ 21.1. אִם־אַחֶרֶת יִקַּח־לוֹ שְׁאֵרָהּ כְּסוּתָהּ וְעֹנָתָהּ לֹא יִגְרָע׃ 21.1. Now these are the ordices which thou shalt set before them."
2. Hebrew Bible, Hosea, 2.12-2.16 (9th cent. BCE - 3rd cent. BCE) 2.12. וְעַתָּה אֲגַלֶּה אֶת־נַבְלֻתָהּ לְעֵינֵי מְאַהֲבֶיהָ וְאִישׁ לֹא־יַצִּילֶנָּה מִיָּדִי׃ 2.13. וְהִשְׁבַּתִּי כָּל־מְשׂוֹשָׂהּ חַגָּהּ חָדְשָׁהּ וְשַׁבַּתָּהּ וְכֹל מוֹעֲדָהּ׃ 2.14. וַהֲשִׁמֹּתִי גַּפְנָהּ וּתְאֵנָתָהּ אֲשֶׁר אָמְרָה אֶתְנָה הֵמָּה לִי אֲשֶׁר נָתְנוּ־לִי מְאַהֲבָי וְשַׂמְתִּים לְיַעַר וַאֲכָלָתַם חַיַּת הַשָּׂדֶה׃ 2.15. וּפָקַדְתִּי עָלֶיהָ אֶת־יְמֵי הַבְּעָלִים אֲשֶׁר תַּקְטִיר לָהֶם וַתַּעַד נִזְמָהּ וְחֶלְיָתָהּ וַתֵּלֶךְ אַחֲרֵי מְאַהֲבֶיהָ וְאֹתִי שָׁכְחָה נְאֻם־יְהוָה׃ 2.16. לָכֵן הִנֵּה אָנֹכִי מְפַתֶּיהָ וְהֹלַכְתִּיהָ הַמִּדְבָּר וְדִבַּרְתִּי עַל לִבָּהּ׃ 2.12. And now will I uncover her shame in the sight of her lovers, And none shall deliver her out of My hand." 2.13. I will also cause all her mirth to cease, Her feasts, her new moons, and her sabbaths, And all her appointed seasons." 2.14. And I will lay waste her vines and her fig-trees, Whereof she hath said: ‘These are my hire That my lovers have given me’; And I will make them a forest, And the beasts of the field shall eat them." 2.15. And I will visit upon her the days of the Baalim, Wherein she offered unto them, And decked herself with her ear-rings and her jewels, And went after her lovers, And forgot Me, saith the LORD." 2.16. Therefore, behold, I will allure her, And bring her into the wilderness, And speak tenderly unto her."
3. Hebrew Bible, Leviticus, 18.5, 21.21-21.22, 22.24 (9th cent. BCE - 3rd cent. BCE) 18.5. וּשְׁמַרְתֶּם אֶת־חֻקֹּתַי וְאֶת־מִשְׁפָּטַי אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם אֲנִי יְהוָה׃ 21.21. כָּל־אִישׁ אֲשֶׁר־בּוֹ מוּם מִזֶּרַע אַהֲרֹן הַכֹּהֵן לֹא יִגַּשׁ לְהַקְרִיב אֶת־אִשֵּׁי יְהוָה מוּם בּוֹ אֵת לֶחֶם אֱלֹהָיו לֹא יִגַּשׁ לְהַקְרִיב׃ 21.22. לֶחֶם אֱלֹהָיו מִקָּדְשֵׁי הַקֳּדָשִׁים וּמִן־הַקֳּדָשִׁים יֹאכֵל׃ 22.24. וּמָעוּךְ וְכָתוּת וְנָתוּק וְכָרוּת לֹא תַקְרִיבוּ לַיהוָה וּבְאַרְצְכֶם לֹא תַעֲשׂוּ׃ 18.5. Ye shall therefore keep My statutes, and Mine ordices, which if a man do, he shall live by them: I am the LORD." 21.21. no man of the seed of Aaron the priest, that hath a blemish, shall come nigh to offer the offerings of the LORD made by fire; he hath a blemish; he shall not come nigh to offer the bread of his God." 21.22. He may eat the bread of his God, both of the most holy, and of the holy." 22.24. That which hath its stones bruised, or crushed, or torn, or cut, ye shall not offer unto the LORD; neither shall ye do thus in your land."
4. Hebrew Bible, Micah, 4.1 (9th cent. BCE - 3rd cent. BCE) 4.1. חוּלִי וָגֹחִי בַּת־צִיּוֹן כַּיּוֹלֵדָה כִּי־עַתָּה תֵצְאִי מִקִּרְיָה וְשָׁכַנְתְּ בַּשָּׂדֶה וּבָאת עַד־בָּבֶל שָׁם תִּנָּצֵלִי שָׁם יִגְאָלֵךְ יְהוָה מִכַּף אֹיְבָיִךְ׃ 4.1. וְהָיָה בְּאַחֲרִית הַיָּמִים יִהְיֶה הַר בֵּית־יְהוָה נָכוֹן בְּרֹאשׁ הֶהָרִים וְנִשָּׂא הוּא מִגְּבָעוֹת וְנָהֲרוּ עָלָיו עַמִּים׃ 4.1. But in the end of days it shall come to pass, That the mountain of the LORD’S house shall be established as the top of the mountains, And it shall be exalted above the hills; And peoples shall flow unto it."
5. Hebrew Bible, Isaiah, 1.17, 2.2, 28.16, 34.16, 40.3, 40.5 (8th cent. BCE - 5th cent. BCE) 1.17. לִמְדוּ הֵיטֵב דִּרְשׁוּ מִשְׁפָּט אַשְּׁרוּ חָמוֹץ שִׁפְטוּ יָתוֹם רִיבוּ אַלְמָנָה׃ 2.2. וְהָיָה בְּאַחֲרִית הַיָּמִים נָכוֹן יִהְיֶה הַר בֵּית־יְהוָה בְּרֹאשׁ הֶהָרִים וְנִשָּׂא מִגְּבָעוֹת וְנָהֲרוּ אֵלָיו כָּל־הַגּוֹיִם׃ 2.2. בַּיּוֹם הַהוּא יַשְׁלִיךְ הָאָדָם אֵת אֱלִילֵי כַסְפּוֹ וְאֵת אֱלִילֵי זְהָבוֹ אֲשֶׁר עָשׂוּ־לוֹ לְהִשְׁתַּחֲוֺת לַחְפֹּר פֵּרוֹת וְלָעֲטַלֵּפִים׃ 28.16. לָכֵן כֹּה אָמַר אֲדֹנָי יְהוִה הִנְנִי יִסַּד בְּצִיּוֹן אָבֶן אֶבֶן בֹּחַן פִּנַּת יִקְרַת מוּסָד מוּסָּד הַמַּאֲמִין לֹא יָחִישׁ׃ 34.16. דִּרְשׁוּ מֵעַל־סֵפֶר יְהוָה וּקְרָאוּ אַחַת מֵהֵנָּה לֹא נֶעְדָּרָה אִשָּׁה רְעוּתָהּ לֹא פָקָדוּ כִּי־פִי הוּא צִוָּה וְרוּחוֹ הוּא קִבְּצָן׃ 40.3. קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ יְהוָה יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹהֵינוּ׃ 40.3. וְיִעֲפוּ נְעָרִים וְיִגָעוּ וּבַחוּרִים כָּשׁוֹל יִכָּשֵׁלוּ׃ 40.5. וְנִגְלָה כְּבוֹד יְהוָה וְרָאוּ כָל־בָּשָׂר יַחְדָּו כִּי פִּי יְהוָה דִּבֵּר׃ 1.17. Learn to do well; Seek justice, relieve the oppressed, Judge the fatherless, plead for the widow." 2.2. And it shall come to pass in the end of days, That the mountain of the LORD’S house Shall be established as the top of the mountains, And shall be exalted above the hills; And all nations shall flow unto it." 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." 34.16. Seek ye out of the book of the LORD, and read; No one of these shall be missing, None shall want her mate; For My mouth it hath commanded, And the breath thereof it hath gathered them." 40.3. Hark! one calleth: ‘Clear ye in the wilderness the way of the LORD, make plain in the desert a highway for our God." 40.5. And the glory of the LORD shall be revealed, and all flesh shall see it together; for the mouth of the LORD hath spoken it.’"
6. Hebrew Bible, Jeremiah, 2.2 (8th cent. BCE - 5th cent. BCE) 2.2. הָלֹךְ וְקָרָאתָ בְאָזְנֵי יְרוּשָׁלִַם לֵאמֹר כֹּה אָמַר יְהוָה זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ אַהֲבַת כְּלוּלֹתָיִךְ לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר בְּאֶרֶץ לֹא זְרוּעָה׃ 2.2. כִּי מֵעוֹלָם שָׁבַרְתִּי עֻלֵּךְ נִתַּקְתִּי מוֹסְרֹתַיִךְ וַתֹּאמְרִי לֹא אעבד [אֶעֱבוֹר] כִּי עַל־כָּל־גִּבְעָה גְּבֹהָה וְתַחַת כָּל־עֵץ רַעֲנָן אַתְּ צֹעָה זֹנָה׃ 2.2. Go, and cry in the ears of Jerusalem, saying: Thus saith the LORD: I remember for thee the affection of thy youth, the love of thine espousals; how thou wentest after Me in the wilderness, in a land that was not sown."
7. Hebrew Bible, Joshua, 1.8 (8th cent. BCE - 5th cent. BCE) 1.8. לֹא־יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה לְמַעַן תִּשְׁמֹר לַעֲשׂוֹת כְּכָל־הַכָּתוּב בּוֹ כִּי־אָז תַּצְלִיחַ אֶת־דְּרָכֶךָ וְאָז תַּשְׂכִּיל׃ 1.8. This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein; for then thou shalt make thy ways prosperous, and then thou shalt have good success."
8. Hebrew Bible, Nehemiah, 9.29 (5th cent. BCE - 4th cent. BCE) 9.29. וַתָּעַד בָּהֶם לַהֲשִׁיבָם אֶל־תּוֹרָתֶךָ וְהֵמָּה הֵזִידוּ וְלֹא־שָׁמְעוּ לְמִצְוֺתֶיךָ וּבְמִשְׁפָּטֶיךָ חָטְאוּ־בָם אֲשֶׁר־יַעֲשֶׂה אָדָם וְחָיָה בָהֶם וַיִּתְּנוּ כָתֵף סוֹרֶרֶת וְעָרְפָּם הִקְשׁוּ וְלֹא שָׁמֵעוּ׃ 9.29. and didst forewarn them, that Thou mightest bring them back unto Thy law; yet they dealt proudly, and hearkened not unto Thy commandments, but sinned against Thine ordices, which if a man do, he shall live by them, and presented a stubborn shoulder, and hardened their neck, and would not hear."
9. Anon., Jubilees, 1.1-1.16 (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
10. Dead Sea Scrolls, Damascus Covenant, 1.3, 1.7, 1.9-1.11, 2.14-2.15, 3.6-3.9, 3.12-3.16, 3.19, 4.1, 4.8-4.10, 4.18, 5.6, 6.5, 6.7, 6.14, 7.18, 12.1-12.2, 12.19, 13.2-13.3, 13.11-13.12, 14.6-14.8, 15.7, 20.6, 20.27-20.33 (2nd cent. BCE - 1st cent. CE)
11. Dead Sea Scrolls, Pesher On Habakkuk, 2.7-2.10, 11.6 (2nd cent. BCE - 1st cent. CE)
12. Dead Sea Scrolls, War Scroll, 1.2, 2.4-2.6, 7.6, 7.10-7.11, 12.7-12.8 (2nd cent. BCE - 1st cent. CE)
13. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 1.3-1.11, 2.12-2.15, 3.6-3.9, 3.12-3.16, 3.19, 4.1, 4.8-4.10, 4.18, 5.6, 5.14-5.15, 6.5, 6.14, 12.1-12.2, 12.19, 13.2-13.3, 14.6-14.7, 15.7, 20.6, 20.27-20.33 (2nd cent. BCE - 1st cent. CE)
14. Dead Sea Scrolls, 1Qha, 11.19-11.24 (2nd cent. BCE - 1st cent. CE)
15. Dead Sea Scrolls, 4Q174 (The Florilegium) 195, 199, 339, 1.14 (2nd cent. BCE - 1st cent. CE)
16. Dead Sea Scrolls, 4Q216, 4.5 (2nd cent. BCE - 1st cent. CE)
17. Dead Sea Scrolls, 4Q266, 11.12 (2nd cent. BCE - 1st cent. CE)
18. Dead Sea Scrolls, 4Q511, 3 (2nd cent. BCE - 1st cent. CE)
19. Dead Sea Scrolls, Community Rule, 1.18, 1.23-1.24, 3.3-3.18, 3.20-3.21, 3.24, 4.12, 4.22, 5.4-5.12, 5.14-5.20, 6.3-6.4, 6.6-6.8, 6.12-6.24, 7.18, 7.20-7.23, 8.1-8.9, 8.11-8.19, 8.21-8.22, 8.24, 8.26, 9.3-9.6, 9.11, 9.17, 9.19-9.20, 11.3-11.10, 15.9 (2nd cent. BCE - 1st cent. CE)
20. Dead Sea Scrolls, Hodayot, 11.21-11.22, 19.10-19.14 (2nd cent. BCE - 1st cent. CE)
21. Dead Sea Scrolls, Hodayot, 11.21-11.22, 19.10-19.14 (2nd cent. BCE - 1st cent. CE)
22. Dead Sea Scrolls, Messianic Rule, 1.3, 2.3-2.11 (2nd cent. BCE - 1st cent. CE)
23. Josephus Flavius, Jewish War, 1.144, 2.150 (1st cent. CE - 1st cent. CE) 1.144. who distributed a garrison about the city, because he could not persuade anyone of those that had fled to the temple to come to terms of accommodation; he then disposed all things that were round about them so as might favor their attacks, as having Hyrcanus’s party very ready to afford them both counsel and assistance.
24. Mishnah, Sotah, 9.15 (1st cent. CE - 3rd cent. CE) 9.15. When Rabbi Meir died, the composers of fables ceased. When Ben Azzai died, the diligent students [of Torah] ceased. When Ben Zoma died, the expounders ceased. When Rabbi Joshua died, goodness ceased from the world. When Rabban Shimon ben Gamaliel died, locusts come and troubles multiplied. When Rabbi Elazar ben Azaryah died, the sages ceased to be wealthy. When Rabbi Akiba died, the glory of the Torah ceased. When Rabbi Hanina ben Dosa died, men of wondrous deeds ceased. When Rabbi Yose Katnuta died, the pious men (hasidim) ceased and why was his name called Katnuta? Because he was the youngest of the pious men. When Rabban Yoha ben Zakkai died, the splendor of wisdom ceased. When Rabban Gamaliel the elder died, the glory of the torah ceased, and purity and separateness perished. When Rabbi Ishmael ben Fabi died, the splendor of the priesthood ceased. When Rabbi died, humility and fear of sin ceased. Rabbi Phineas ben Yair says: when Temple was destroyed, scholars and freemen were ashamed and covered their head, men of wondrous deeds were disregarded, and violent men and big talkers grew powerful. And nobody expounds, nobody seeks, and nobody asks. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Eliezer the Great says: from the day the Temple was destroyed, the sages began to be like scribes, scribes like synagogue-attendants, synagogue-attendants like common people, and the common people became more and more debased. And nobody seeks. Upon whom shall we depend? Upon our father who is in heaven. In the footsteps of the messiah insolence (hutzpah) will increase and the cost of living will go up greatly; the vine will yield its fruit, but wine will be expensive; the government will turn to heresy, and there will be no one to rebuke; the meeting-place [of scholars] will be used for licentiousness; the Galilee will be destroyed, the Gablan will be desolated, and the dwellers on the frontier will go about [begging] from place to place without anyone to take pity on them; the wisdom of the learned will rot, fearers of sin will be despised, and the truth will be lacking; youths will put old men to shame, the old will stand up in the presence of the young, “For son spurns father, daughter rises up against mother, daughter-in-law against mother-in-law a man’s own household are his enemies” (Micah 7:6). The face of the generation will be like the face of a dog, a son will not feel ashamed before his father. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Pinchas ben Yair says, “Heedfulness leads to cleanliness, cleanliness leads to purity, purity leads to separation, separation leads to holiness, holiness leads to modesty, modesty leads to fear of sin, fear of sin leads to piety, piety leads to the Holy Spirit, The Holy Spirit leads to the resurrection of the dead, and the resurrection of the dead comes from Elijah, blessed be his memory, Amen.”"
25. Mishnah, Zevahim, 5.1-5.8 (1st cent. CE - 3rd cent. CE) 5.1. Which is the place [for the offering] of the sacrifices?Most holy sacrifices are slaughtered on the north [side of the altar]. The bullock and the goat of Yom Kippur are [done] at the north, and the receiving of their blood is [performed] with ministering vessels at the north, and their blood requires sprinkling between the poles [of the ark], on the curtain, and on the golden altar. [The omission of] a single application of [the blood] invalidates [them]. He [the priest] would pour out the remainders of the blood on the western base of the outer altar, but if he did not pour it out, he did not invalidate [the sacrifice]." 5.2. As for the bullocks which were burnt and the goats which were burnt, their slaughtering is [done] at the north, and the reception of their blood is [done] at the north, and their blood requires sprinkling on the veil, and on the golden altar; [The omission of] a single one of these applications invalidates [the sacrifice]. He [the priest] pours the remainder of the blood on the western base of the altar; but if he did not pour it out, he did not invalidate [the sacrifice]. Both of these were burnt at the ash pit." 5.3. [Concerning] public and private hatats: (These are the public hatats: the goats of new moons and festivals) They are slaughtered in the north, and their blood is received in ministering vessels in the north, and their blood requires four applications on the four corners [of the altar]. How was it done? He went up the ascent, turned to the surrounding walkway, and came to the south-east corner, then the north-east, then the north-west, and then the south-west. He would pour the residue of the blood out at the southern base. They were eaten within the hangings [of the Tabernacle], by male priests, prepared in any fashion, the same day and night, until midnight." 5.4. The olah is a most holy sacrifice. It is slaughtered in the north, and its blood is received in a ministering vessel in the north; and its blood requires two applications, which are four. It had to be flayed, dismembered, and completely consumed by the fire." 5.5. The shelamim of the public and the ashams: These are the[different types of] ashams: The asham for robbery; The asham or illegal use of holy property; The asham for a betrothed maidservant; A nazirite's asham; A leper's asham; And the suspended asham. These are slaughtered in the north, and their blood is received in a service vessel in the north, and their blood requires two sprinklings, which constitute four. And they are eaten within the curtains [of the Tabernacle], by male priests, prepared in any manner, the same day and night, until midnight." 5.6. The todah and the nazirite's ram are sacrifices of lesser sanctity. They are slaughtered anywhere in the Temple Court, and their blood requires two sprinklings, which constitute four; And they are eaten in any part of the city, by any person, prepared in any manner, the same day and the night following, until midnight. The parts of them which are raised are governed by the same law, save that these are eaten [only] by the priests, their wives, their children and their slaves." 5.7. The shelamim is a sacrifice of lesser sanctity. It may be slaughtered in any part of the Temple court, and its blood requires two sprinklings, which constitute four. And they are eaten in any part of the city, by any person, prepared in any way, during two days and one night. The parts of them which are raised are governed by the same law, save that these are eaten [only] by the priests, their wives, their children and their slaves." 5.8. The first-born animal, tithe and the pesah are sacrifices of lesser sanctity. They are slaughtered in any part of the Temple court, and their blood requires one sprinkling, provided that he applies it against the base [of the altar]. They differ in the [rules governing] their eating: The first-born animal is eaten by priests [only], the tithe is eaten by anyone and they can be eaten in any part of the city, prepared in any manner, during two days and one night. The pesah can be eaten only at night, only until midnight, and it can be eaten only by those registered for it, and it can be eaten only when roasted."
26. New Testament, 1 Peter, 2.5 (1st cent. CE - 1st cent. CE) 2.5. You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ.
27. New Testament, Acts, 10.38 (1st cent. CE - 2nd cent. CE) 10.38. even Jesus of Nazareth, how God anointed him with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with him.

Subjects of this text:

subject	book bibliographic info
aaron	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 110, 111
angel	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 114, 137
angels	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 57; Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 166
art, priests	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 57
art, qumran	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 57
assembly	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 114
atonement	Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 81, 85; Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 164; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 110, 111
constitutionalism comparative, and community	Flatto, The Crown and the Courts (2021) 74
constitutionalism comparative, qumran	Flatto, The Crown and the Courts (2021) 74
contact	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 114
council	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 110, 114
covenant	Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 81, 85; van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 155
dead sea scrolls, divine inspiration as source of halakhah	Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 64
dead sea scrolls	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 57
deification	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 137
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, in qumranic mysticism	Ganzel and Holtz, Contextualizing Jewish Temples (2020) 175
divine presence	Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 166
divine revelation, as source of authority	Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 64
dwelling	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 110, 137
egalitarianism	Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 64
enemies, clemency toward ones, of qumran community	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 31
eschatology, in dead sea scrolls	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 31
eschatology	Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 85; Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 59
essenes	Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 81
ethnic boundary making model, equalization	van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 155
ethnicity (common features), culture	van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 155
ethnicity (common features), customs	van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 155
ethnicity (common features), homeland	van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 155
exegesis	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 109
exercises, student	Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 217, 218
ezekiel, vision of divine chariot, vision of future temple	Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 165
flesh	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 111, 112, 114
food laws	Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 81, 85
fusion	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 137
glory, divine	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 57
glory/glory	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 112, 114
god, and	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 57
god, body	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 57
halakhah, divine versus human authority in	Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 64
halakhah/halakhot, and aggadah; law and narrative	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 150, 233
hasmonean kingdom	van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 155
heaven	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 114
hermeneutics/hermeneutical—see also, interpretation	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 150
holiness	Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 59
holy, holiness	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 109, 111, 114
holy of holies (most holy dwelling)	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 110, 111, 112, 137
house	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 110, 111, 112, 114, 137
interpretation, biblical	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 57
interpretation—see also midrash	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 150
israel, nan	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 233
israel	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 110, 111, 112
jerusalem	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 110, 111
josephus	Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 165, 166
kinship, marriage	Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 206
knowledge	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 57
law, biblical/rabbinic—see also, halakhah	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 150, 233
licht, jacob	Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 165
liturgy	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 57
messiah	Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 59
messianic banquet	Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 59
metaphor	Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 200
midrash/midrashim	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 150
mip	Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 200
moses, art	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 57
moses	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 112
oikos	Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 200
paul (the apostle)	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 137
prayer	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 150, 233; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 111
priest or priesthood	Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 200, 206
priesthood, priests, angelic	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 57
priests/priesthood	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 233
priests and textuality	Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 217
prophecy	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 150
prophets	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 150
purity/impurity	Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 81, 85
qumran, angels	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 57
qumran, attitudes toward the divine presence	Ganzel and Holtz, Contextualizing Jewish Temples (2020) 175
qumran, body	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 57
qumran, liturgy	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 57
qumran, priesthood	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 57
qumran, songs	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 57
qumran/qumran community	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 150
qumran	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 109
qumran literature, councils	Flatto, The Crown and the Courts (2021) 74
qumran literature, councils and community	Flatto, The Crown and the Courts (2021) 74
qumran literature, legal authority in	Flatto, The Crown and the Courts (2021) 74
qumran literature, priests	Flatto, The Crown and the Courts (2021) 74
qumran sectarians, decison-making process of	Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 64
rabbinic literature, human exegetical activity in	Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 64
revelation	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 57
ritual	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 137
schiffman, lawrence h.	Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 166
scribes/scribal activity	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 150
sectarianism	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 31; Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 57
shekhina, ritual	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 57
sinai, qumran literature	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 57
sinai	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 57
sons of zadok (bne tsadok)	Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 64
space (sacred)	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 31
spirit, spirit	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 110, 112
spirit	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 57
spiritualization	Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 164
tabernacle	Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 165
talmon, shemaryahu	Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 165
temple, as community, at qumran	Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 164, 165, 166
temple, community as	Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 206, 207, 210
temple, third/new temple	Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 164
temple	Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 200; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 109, 110; van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 155
temple eschatological	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 31
torah	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 150; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 112; van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 155
torah focus'	Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 218
torah study	Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 59
union/unification	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 111, 114, 137
urim and thummim	Flatto, The Crown and the Courts (2021) 74
violence real vs. metaphorical	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 31
violence sacred space and	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 31
war, x, eschatological	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 31
wilderness	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 150
worship	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 109, 111, 137
yahad	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 109, 111, 114, 137
yevki b. abu razin, zadok, sons of	Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 59