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Tiresias: The Ancient Mediterranean Religions Source Database



3095
Dead Sea Scrolls, Community Rule, 8.13-8.16
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Intertexts (texts cited often on the same page as the searched text):

43 results
1. Septuagint, Tobit, 11.18, 13.3 (10th cent. BCE - 2nd cent. BCE)

11.18. Ahikar and his nephew Nadab came 13.3. Acknowledge him before the nations, O sons of Israel;for he has scattered us among them.
2. Hebrew Bible, Deuteronomy, 1.13, 23.4, 30.4 (9th cent. BCE - 3rd cent. BCE)

1.13. הָבוּ לָכֶם אֲנָשִׁים חֲכָמִים וּנְבֹנִים וִידֻעִים לְשִׁבְטֵיכֶם וַאֲשִׂימֵם בְּרָאשֵׁיכֶם׃ 23.4. לֹא־יָבֹא עַמּוֹנִי וּמוֹאָבִי בִּקְהַל יְהוָה גַּם דּוֹר עֲשִׂירִי לֹא־יָבֹא לָהֶם בִּקְהַל יְהוָה עַד־עוֹלָם׃ 30.4. אִם־יִהְיֶה נִדַּחֲךָ בִּקְצֵה הַשָּׁמָיִם מִשָּׁם יְקַבֶּצְךָ יְהוָה אֱלֹהֶיךָ וּמִשָּׁם יִקָּחֶךָ׃ 1.13. Get you, from each one of your tribes, wise men, and understanding, and full of knowledge, and I will make them heads over you.’" 23.4. An Ammonite or a Moabite shall not enter into the assembly of the LORD; even to the tenth generation shall none of them enter into the assembly of the LORD for ever;" 30.4. If any of thine that are dispersed be in the uttermost parts of heaven, from thence will the LORD thy God gather thee, and from thence will He fetch thee."
3. Hebrew Bible, Genesis, 9.25, 22.15, 37.25, 37.29 (9th cent. BCE - 3rd cent. BCE)

9.25. וַיֹּאמֶר אָרוּר כְּנָעַן עֶבֶד עֲבָדִים יִהְיֶה לְאֶחָיו׃ 22.15. וַיִּקְרָא מַלְאַךְ יְהוָה אֶל־אַבְרָהָם שֵׁנִית מִן־הַשָּׁמָיִם׃ 37.25. וַיֵּשְׁבוּ לֶאֱכָל־לֶחֶם וַיִּשְׂאוּ עֵינֵיהֶם וַיִּרְאוּ וְהִנֵּה אֹרְחַת יִשְׁמְעֵאלִים בָּאָה מִגִּלְעָד וּגְמַלֵּיהֶם נֹשְׂאִים נְכֹאת וּצְרִי וָלֹט הוֹלְכִים לְהוֹרִיד מִצְרָיְמָה׃ 37.29. וַיָּשָׁב רְאוּבֵן אֶל־הַבּוֹר וְהִנֵּה אֵין־יוֹסֵף בַּבּוֹר וַיִּקְרַע אֶת־בְּגָדָיו׃ 9.25. And he said: Cursed be Canaan; a servant of servants shall he be unto his brethren." 22.15. And the angel of the LORD called unto Abraham a second time out of heaven," 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." 37.29. And Reuben returned unto the pit; and, behold, Joseph was not in the pit; and he rent his clothes."
4. Hebrew Bible, Joel, 3.18 (9th cent. BCE - 3rd cent. BCE)

5. Hebrew Bible, Leviticus, 19-26, 18 (9th cent. BCE - 3rd cent. BCE)

6. Hebrew Bible, Malachi, 1.1 (9th cent. BCE - 3rd cent. BCE)

1.1. מִי גַם־בָּכֶם וְיִסְגֹּר דְּלָתַיִם וְלֹא־תָאִירוּ מִזְבְּחִי חִנָּם אֵין־לִי חֵפֶץ בָּכֶם אָמַר יְהוָה צְבָאוֹת וּמִנְחָה לֹא־אֶרְצֶה מִיֶּדְכֶם׃ 1.1. מַשָּׂא דְבַר־יְהוָה אֶל־יִשְׂרָאֵל בְּיַד מַלְאָכִי׃ 1.1. The burden of the word of the LORD to Israel by Malachi."
7. Hebrew Bible, Numbers, 21.18 (9th cent. BCE - 3rd cent. BCE)

21.18. בְּאֵר חֲפָרוּהָ שָׂרִים כָּרוּהָ נְדִיבֵי הָעָם בִּמְחֹקֵק בְּמִשְׁעֲנֹתָם וּמִמִּדְבָּר מַתָּנָה׃ 21.18. The well, which the princes digged, Which the nobles of the people delved, With the sceptre, and with their staves. And from the wilderness to Mattanah;"
8. Hebrew Bible, Amos, 5.26-5.27 (8th cent. BCE - 6th cent. BCE)

5.26. וּנְשָׂאתֶם אֵת סִכּוּת מַלְכְּכֶם וְאֵת כִּיּוּן צַלְמֵיכֶם כּוֹכַב אֱלֹהֵיכֶם אֲשֶׁר עֲשִׂיתֶם לָכֶם׃ 5.27. וְהִגְלֵיתִי אֶתְכֶם מֵהָלְאָה לְדַמָּשֶׂק אָמַר יְהוָה אֱלֹהֵי־צְבָאוֹת שְׁמוֹ׃ 5.26. So shall ye take up Siccuth your king and Chiun your images, the star of your god, which ye made to yourselves." 5.27. Therefore will I cause you to go into captivity beyond Damascus, saith He, whose name is the LORD God of hosts."
9. Hebrew Bible, Isaiah, 1.17, 29.24, 34.16, 40.3-40.5 (8th cent. BCE - 5th cent. BCE)

1.17. לִמְדוּ הֵיטֵב דִּרְשׁוּ מִשְׁפָּט אַשְּׁרוּ חָמוֹץ שִׁפְטוּ יָתוֹם רִיבוּ אַלְמָנָה׃ 29.24. וְיָדְעוּ תֹעֵי־רוּחַ בִּינָה וְרוֹגְנִים יִלְמְדוּ־לֶקַח׃ 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׃ 40.4. כָּל־גֶּיא יִנָּשֵׂא וְכָל־הַר וְגִבְעָה יִשְׁפָּלוּ וְהָיָה הֶעָקֹב לְמִישׁוֹר וְהָרְכָסִים לְבִקְעָה׃ 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." 29.24. They also that err in spirit shall come to understanding, And they that murmur shall learn instruction." 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." 40.4. Every valley shall be lifted up, and every mountain and hill shall be made low; and the rugged shall be made level, and the rough places a plain;" 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.’"
10. 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."
11. Hebrew Bible, Ezekiel, 4.4-4.6, 44.15 (6th cent. BCE - 5th cent. BCE)

4.4. וְאַתָּה שְׁכַב עַל־צִדְּךָ הַשְּׂמָאלִי וְשַׂמְתָּ אֶת־עֲוֺן בֵּית־יִשְׂרָאֵל עָלָיו מִסְפַּר הַיָּמִים אֲשֶׁר תִּשְׁכַּב עָלָיו תִּשָּׂא אֶת־עֲוֺנָם׃ 4.5. וַאֲנִי נָתַתִּי לְךָ אֶת־שְׁנֵי עֲוֺנָם לְמִסְפַּר יָמִים שְׁלֹשׁ־מֵאוֹת וְתִשְׁעִים יוֹם וְנָשָׂאתָ עֲוֺן בֵּית־יִשְׂרָאֵל׃ 4.6. וְכִלִּיתָ אֶת־אֵלֶּה וְשָׁכַבְתָּ עַל־צִדְּךָ הימוני [הַיְמָנִי] שֵׁנִית וְנָשָׂאתָ אֶת־עֲוֺן בֵּית־יְהוּדָה אַרְבָּעִים יוֹם יוֹם לַשָּׁנָה יוֹם לַשָּׁנָה נְתַתִּיו לָךְ׃ 44.15. וְהַכֹּהֲנִים הַלְוִיִּם בְּנֵי צָדוֹק אֲשֶׁר שָׁמְרוּ אֶת־מִשְׁמֶרֶת מִקְדָּשִׁי בִּתְעוֹת בְּנֵי־יִשְׂרָאֵל מֵעָלַי הֵמָּה יִקְרְבוּ אֵלַי לְשָׁרְתֵנִי וְעָמְדוּ לְפָנַי לְהַקְרִיב לִי חֵלֶב וָדָם נְאֻם אֲדֹנָי יְהוִה׃ 4.4. Moreover lie thou upon thy left side, and lay the iniquity of the house of Israel upon it; according to the number of the days that thou shalt lie upon it, thou shalt bear their iniquity." 4.5. For I have appointed the years of their iniquity to be unto thee a number of days, even three hundred and ninety days; so shalt thou bear the iniquity of the house of Israel." 4.6. And again, when thou hast accomplished these, thou shalt lie on thy right side, and shalt bear the iniquity of the house of Judah; forty days, each day for a year, have I appointed it unto thee." 44.15. But the priests the Levites, the sons of Zadok, that kept the charge of My sanctuary when the children of Israel went astray from Me, they shall come near to Me to minister unto Me; and they shall stand before Me to offer unto Me the fat and the blood, saith the Lord GOD;"
12. Hebrew Bible, Nehemiah, 9.12, 9.19-9.20 (5th cent. BCE - 4th cent. BCE)

9.12. וּבְעַמּוּד עָנָן הִנְחִיתָם יוֹמָם וּבְעַמּוּד אֵשׁ לַיְלָה לְהָאִיר לָהֶם אֶת־הַדֶּרֶךְ אֲשֶׁר יֵלְכוּ־בָהּ׃ 9.19. וְאַתָּה בְּרַחֲמֶיךָ הָרַבִּים לֹא עֲזַבְתָּם בַּמִּדְבָּר אֶת־עַמּוּד הֶעָנָן לֹא־סָר מֵעֲלֵיהֶם בְּיוֹמָם לְהַנְחֹתָם בְּהַדֶּרֶךְ וְאֶת־עַמּוּד הָאֵשׁ בְּלַיְלָה לְהָאִיר לָהֶם וְאֶת־הַדֶּרֶךְ אֲשֶׁר יֵלְכוּ־בָהּ׃ 9.12. Moreover in a pillar of cloud Thou didst lead them by day; and in a pillar of fire by night, to give them light in the way wherein they should go." 9.19. yet Thou in Thy manifold mercies forsookest them not in the wilderness; the pillar of cloud departed not from over them by day, to lead them in the way; neither the pillar of fire by night, to show them light, and the way wherein they should go." 9.20. Thou gavest also Thy good spirit to instruct them, and withheldest not Thy manna from their mouth, and gavest them water for their thirst."
13. Hebrew Bible, Zechariah, 14.8 (5th cent. BCE - 4th cent. BCE)

14.8. וְהָיָה בַּיּוֹם הַהוּא יֵצְאוּ מַיִם־חַיִּים מִירוּשָׁלִַם חֶצְיָם אֶל־הַיָּם הַקַּדְמוֹנִי וְחֶצְיָם אֶל־הַיָּם הָאַחֲרוֹן בַּקַּיִץ וּבָחֹרֶף יִהְיֶה׃ 14.8. And it shall come to pass in that day, That living waters shall go out from Jerusalem: Half of them toward the eastern sea, And half of them toward the western sea; In summer and in winter shall it be."
14. Septuagint, Tobit, 11.18, 13.3 (4th cent. BCE - 2nd cent. BCE)

11.18. Ahikar and his nephew Nadab came 13.3. Acknowledge him before the nations, O sons of Israel;for he has scattered us among them.
15. Anon., Jubilees, 6.9-6.13, 6.22, 22.16 (2nd cent. BCE - 2nd cent. BCE)

6.9. And behold I have given unto you all beasts, and all winged things, and everything that moveth on the earth, and the fish in the waters, and all things for food; as the green herbs, I have given you all things to eat. 6.10. But flesh, with the life thereof, with the blood, ye shall not eat; for the life of all flesh is in the blood, lest your blood of your lives be required. 6.11. At the hand of every man, at the hand of every (beast), shall I require the blood of man. 6.12. Whoso sheddeth man's blood by man shall his blood be shed; for in the image of God made He man. 6.13. And you, increase ye, and multiply on the earth. 6.22. And He gave to Noah and his sons a sign that there should not again be a flood on the earth. 22.16. May nations serve thee, And all the nations bow themselves before thy seed.
16. Dead Sea Scrolls, Damascus Covenant, 1, 1.7, 1.9, 1.10, 1.11, 2, 3.16, 4, 4.20-5.11, 5, 5.2, 5.3, 5.4, 5.5, 5.21-6.1, 6.7, 6.19, 7.15, 7.18, 7.19, 8.16, 9, 10, 11, 12, 12.8, 13.11, 13.12, 14.3, 14.4, 14.5, 14.6, 14.7, 14.8, 16, 19.34, 20.6, 20.12 (2nd cent. BCE - 1st cent. CE)

17. Dead Sea Scrolls, Pesher On Habakkuk, 2.7-2.10, 11.6 (2nd cent. BCE - 1st cent. CE)

18. Dead Sea Scrolls, War Scroll, 7.6 (2nd cent. BCE - 1st cent. CE)

19. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 3.16, 5.2, 5.3, 5.4, 5.5, 5.21-6.1, 6.19, 7.15, 7.19, 8.16, 9, 10, 11, 12, 12.8, 14.3, 14.4, 14.5, 14.6, 16, 19.34, 20.6, 20.12 (2nd cent. BCE - 1st cent. CE)

20. Dead Sea Scrolls, 4Q174 (The Florilegium) 195, 199, 339, 1.14 (2nd cent. BCE - 1st cent. CE)

21. Dead Sea Scrolls, Community Rule, 1, 1.2, 1.3, 2, 3, 3.13, 3.13-4.26, 3.14, 3.15, 3.16, 3.17, 3.18, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 5, 5.3, 5.7, 5.8, 5.9, 5.10, 5.11, 5.12, 6, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.12, 6.13, 6.14, 6.15, 6.16, 6.17, 6.18, 6.19, 6.20, 6.21, 6.22, 6.23, 6.24, 7, 7.18, 8, 8.1, 8.2, 8.3, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.14, 8.15, 8.16, 8.17, 8.18, 8.19, 8.21, 8.22, 8.24, 8.26, 9.3, 9.4, 9.5, 9.6, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 11.1, 15.9 (2nd cent. BCE - 1st cent. CE)

22. Dead Sea Scrolls, Damascus Document, 1.16, 4.2-4.3, 6.3-6.4, 7.18 (2nd cent. BCE - 1st cent. CE)

23. Dead Sea Scrolls, Damascus Document, 1.16, 4.2-4.3, 6.3-6.4, 7.18 (2nd cent. BCE - 1st cent. CE)

24. Dead Sea Scrolls, Hodayot, 8.4 (2nd cent. BCE - 1st cent. CE)

25. Dead Sea Scrolls, Hodayot, 8.4 (2nd cent. BCE - 1st cent. CE)

26. Dead Sea Scrolls, Messianic Rule, 2.3-2.11 (2nd cent. BCE - 1st cent. CE)

27. Dead Sea Scrolls, Rule of The Community, 8.13-8.16 (2nd cent. BCE - 1st cent. CE)

28. Dead Sea Scrolls, Rule of The Community, 8.13-8.16 (2nd cent. BCE - 1st cent. CE)

29. Hebrew Bible, Daniel, 12.4, 12.9 (2nd cent. BCE - 2nd cent. BCE)

12.4. וְאַתָּה דָנִיֵּאל סְתֹם הַדְּבָרִים וַחֲתֹם הַסֵּפֶר עַד־עֵת קֵץ יְשֹׁטְטוּ רַבִּים וְתִרְבֶּה הַדָּעַת׃ 12.9. וַיֹּאמֶר לֵךְ דָּנִיֵּאל כִּי־סְתֻמִים וַחֲתֻמִים הַדְּבָרִים עַד־עֵת קֵץ׃ 12.4. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end; many shall run to and fro, and knowledge shall be increased.’" 12.9. And he said: ‘Go thy way, Daniel; for the words are shut up and sealed till the time of the end."
30. 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.'
31. Septuagint, Ecclesiasticus (Siracides), 49.8 (2nd cent. BCE - 2nd cent. BCE)

49.8. It was Ezekiel who saw the vision of glory which God showed him above the chariot of the cherubim.
32. Philo of Alexandria, On The Decalogue, 11, 6, 10 (1st cent. BCE - 1st cent. CE)

33. Philo of Alexandria, On Curses, 116-117, 115 (1st cent. BCE - 1st cent. CE)

115. But if there were any such thing as an absolutely independent authority added, then becoming full of arrogant domination, and elated with vanity and false opinions, forgetting themselves and the contemptible material of which they are composed, they look upon themselves as composed of a more valuable material than the composition of man admits of; and becoming swollen with pride, they think themselves worthy of even divine honours. At all events, before now some persons have ventured to say, that they "do not know the true God," forgetting their own human nature, by reason of the immoderate excess of corporeal and external things [...] and each imagining [...] XXXIV.
34. Philo of Alexandria, On The Contemplative Life, 25, 5, 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;
35. Josephus Flavius, Against Apion, 1.186-1.187 (1st cent. CE - 1st cent. CE)

1.186. Again, Hecateus says to the same purpose, as follows:—“Ptolemy got possession of the places in Syria after the battle at Gaza; and many, when they heard of Ptolemy’s moderation and humanity, went along with him to Egypt, and were willing to assist him in his affairs; 1.187. one of whom (Hecateus says) was Hezekiah, the high priest of the Jews; a man of about sixty-six years of age, and in great dignity among his own people. He was a very sensible man, and could speak very movingly, and was very skilful in the management of affairs, if any other man ever were so;
36. 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."
37. New Testament, Apocalypse, 22.1-22.2 (1st cent. CE - 1st cent. CE)

22.1. He showed me a river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb 22.2. in the midst of its street. On this side of the river and on that was the tree of life, bearing twelve kinds of fruits, yielding its fruit every month. The leaves of the tree were for the healing of the nations.
38. New Testament, John, 1.23, 1.45 (1st cent. CE - 1st cent. CE)

1.23. He said, "I am the voice of one crying in the wilderness, 'Make straight the way of the Lord,' as Isaiah the prophet said. 1.45. Philip found Nathanael, and said to him, "We have found him, of whom Moses in the law, and the prophets, wrote: Jesus of Nazareth, the son of Joseph.
39. New Testament, Luke, 3.2-3.6, 3.9, 16.16, 24.44 (1st cent. CE - 1st cent. CE)

3.2. in the high priesthood of Annas and Caiaphas, the word of God came to John, the son of Zacharias, in the wilderness. 3.3. He came into all the region around the Jordan, preaching the baptism of repentance for remission of sins. 3.4. As it is written in the book of the words of Isaiah the prophet, "The voice of one crying in the wilderness, 'Make ready the way of the Lord. Make his paths straight. 3.5. Every valley will be filled. Every mountain and hill will be brought low. The crooked will become straight, And the rough ways smooth. 3.6. All flesh will see God's salvation.' 3.9. Even now the ax also lies at the root of the trees. Every tree therefore that doesn't bring forth good fruit is cut down, and thrown into the fire. 16.16. The law and the prophets were until John. From that time the gospel of the Kingdom of God is preached, and everyone is forcing his way into it. 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.
40. New Testament, Mark, 1.3-1.5 (1st cent. CE - 1st cent. CE)

1.3. The voice of one crying in the wilderness, 'Make ready the way of the Lord! Make his paths straight!' 1.4. John came baptizing in the wilderness and preaching the baptism of repentance for forgiveness of sins. 1.5. All the country of Judea and all those of Jerusalem went out to him. They were baptized by him in the Jordan river, confessing their sins.
41. New Testament, Matthew, 3.3-3.6, 5.17, 7.12, 11.13, 22.40 (1st cent. CE - 1st cent. CE)

3.3. For this is he who was spoken of by Isaiah the prophet, saying, "The voice of one crying in the wilderness, Make ready the way of the Lord, Make his paths straight. 3.4. Now John himself wore clothing made of camel's hair, with a leather belt around his waist. His food was locusts and wild honey. 3.5. Then people from Jerusalem, all of Judea, and all the region around the Jordan went out to him. 3.6. They were baptized by him in the Jordan, confessing their sins. 5.17. Don't think that I came to destroy the law or the prophets. I didn't come to destroy, but to fulfill. 7.12. Therefore whatever you desire for men to do to you, you shall also do to them; for this is the law and the prophets. 11.13. For all the prophets and the law prophesied until John. 22.40. The whole law and the prophets depend on these two commandments.
42. 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
43. 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
aaron Levine Allison and Crossan, The Historical Jesus in Context (2006) 117
adam Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 123
angels Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 57
apostates/apostasy Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 54
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
aside (narrators, in john) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 189
atonement Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 55
audience Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 85
axis mundi Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 508
biblical referents, canonization Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 51
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
community Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 97
conversion, rhetoric/language/linguistic aspects Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 97
covenant/covenantal Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 97
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) 44
dead sea scrolls, qumran Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 308
dead sea scrolls Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 57
divine, torah/law Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 151
divine Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 151
divine origins of halakhic law Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 44
divine revelation, as source of authority Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 44
dualism, dualist(ic) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 419
eden Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 123
eschatology Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 308
essenes, the Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 63
essenes (see also qumran) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 419
ethnic boundary making model, equalization van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 154
evil Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 97
exercises, student Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 217, 218
exile/exilic Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 44, 54
exile Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 151, 180
exodus Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 97
ezekiel Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 308
flesh Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 112
food laws Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 113
gentiles, definition of Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 113
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
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) 44
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
hermeneutical method, dead sea scrolls Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 13
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
hidden commandments, revelation of Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 44
hiddenness Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 308
high priest Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 508
holiness Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 85
holy/profane Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 97
holy of holies (most holy dwelling) Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 112
holy spirit, revelation and Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 187
horus, diaspora jews Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 160
horus, qumran Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 160
house Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 112
image xvi Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 308
inspiration Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 180
interpretation, biblical Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 57
interpretation Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 151, 180
interpretation—see also midrash Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 44, 54, 63, 150
ioudaios Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 189
israel Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 112
jerusalem Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 44
john the baptist Levine Allison and Crossan, The Historical Jesus in Context (2006) 117
joshua Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 54
knowledge Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 57
knowledge and wisdom Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 187
laity, the Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 54
language, secret Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 160
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) 63, 150
law, dead sea scrolls Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 1, 13
law, mosaic (law of moses) Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 151
law Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 151, 180
law divine/mosaic/jewish Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 97
legal-exegetical method Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 13
levites Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 97
liturgy Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 57
maccabean period Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 113
maśkîl Bakker, The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls (2023) 46
merkava xiii–xvi, xix Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 308
midrash/midrashim Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 150
midrash halakhah Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 13
mixing Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 113
moses' "58.0_51.0@prophets (nebi'im, canonical division)" Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 51
moses, art Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 57
moses Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 44, 63; Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 1; Levine Allison and Crossan, The Historical Jesus in Context (2006) 117; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 112; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 419
new testament—see also, christianity Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 44
pagan, paganism Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 189
paul (saul) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 419
pedagogy Bakker, The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls (2023) 46
philo of alexandria, law of moses Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 151
philo of alexandria, revelation Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 151, 180
prayer Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 54, 63, 85, 150
priest, priesthood Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 308
priest Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 97
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) 54
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, prophecy Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 51
prophets Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 44, 63, 150
proselyte, proselytism Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 419
pseudepigraphic attribution Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 44
pure/impure Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 97
purification Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 151
purity Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 55
qumran, angels Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 57
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) 44, 54, 63, 85, 150
qumran Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 55
qumran community Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 189
qumran documents Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 189, 419
rabbinic literature, human exegetical activity in Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 44
rabbis, the Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 63
repentance Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 97
resurrection, way and Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 187
revelation, inspiration Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 180
revelation Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 57; Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 44, 54
rewritten bible Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 63
righteous Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 97
rule of the community, on revealing hidden things Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 44
sabbath Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 151, 180
sacrifice Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 55
sages, the Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 54
sanctuary Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 123
scribes/scribal activity Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 150
second temple judaism Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 97
sectarian/sectarianism Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 54, 63, 85
sectarianism Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 57
sects, sectarianism, jewish Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 113
self-exile' Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 160
separate Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 55
separation Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 113
shekhina, ritual Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 57
sinai, mount Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 63
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
spirit, evil spirits Bakker, The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls (2023) 46
spirit, spirit Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 112
spirit Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 57
synoptic, gospels Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 189
teacher of righteousness Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 54; Levine Allison and Crossan, The Historical Jesus in Context (2006) 117
temple Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 123; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 308
throne, enthroned Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 308
time Bakker, The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls (2023) 46
torah Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 44, 54, 63, 150; Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 187; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 112, 123
torah focus Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 218
truth Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 97
turning/change, away/from Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 97
vision Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 308
way, ministry of scripture and Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 187
way, of god (the lord) Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 187
way (church as), in lukan corpus Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 187
way (jesus as), in qumranic texts Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 187
way (jesus as), semantics of Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 187
wicked priest, the Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 44
wilderness, locus for revelation Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 180
wilderness, purification Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 151
wilderness Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 150; Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 151
worship, zadok, sons of Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 97
yhd Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 508