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Tiresias: The Ancient Mediterranean Religions Source Database



2784
Dead Sea Scrolls, Damascus Covenant, 15.1-15.4
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Intertexts (texts cited often on the same page as the searched text):

8 results
1. Hebrew Bible, Leviticus, 19.12, 24.16 (9th cent. BCE - 3rd cent. BCE)

19.12. וְלֹא־תִשָּׁבְעוּ בִשְׁמִי לַשָּׁקֶר וְחִלַּלְתָּ אֶת־שֵׁם אֱלֹהֶיךָ אֲנִי יְהוָה׃ 24.16. וְנֹקֵב שֵׁם־יְהוָה מוֹת יוּמָת רָגוֹם יִרְגְּמוּ־בוֹ כָּל־הָעֵדָה כַּגֵּר כָּאֶזְרָח בְּנָקְבוֹ־שֵׁם יוּמָת׃ 19.12. And ye shall not swear by My name falsely, so that thou profane the name of thy God: I am the LORD." 24.16. And he that blasphemeth the name of the LORD, he shall surely be put to death; all the congregation shall certainly stone him; as well the stranger, as the home-born, when he blasphemeth the Name, shall be put to death."
2. Dead Sea Scrolls, Damascus Covenant, 15.2-15.5 (2nd cent. BCE - 1st cent. CE)

3. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 15.1-15.5 (2nd cent. BCE - 1st cent. CE)

4. Septuagint, Ecclesiasticus (Siracides), 23.7-23.11 (2nd cent. BCE - 2nd cent. BCE)

5. Philo of Alexandria, On The Life of Moses, 2.114-2.115 (1st cent. BCE - 1st cent. CE)

2.114. and a golden leaf was wrought like a crown, having four names engraved on it which may only be mentioned or heard by holy men having their ears and their tongues purified by wisdom, and by no one else at all in any place whatever. 2.115. And this holy prophet Moses calls the name, a name of four letters, making them perhaps symbols of the primary numbers, the unit, the number two, the number three, the number four: since all things are comprised in the number four, namely, a point, and a line, and a superficies, and a solid, and the measures of all things, and the most excellent symphonies of music, and the diatessaron in the sesquitertial proportion, and the chord in fifths, in the ratio of one and a half to one, and the diapason in the double ratio, and the double diapason in the fourfold ratio. Moreover, the number four has an innumerable list of other virtues likewise, the greater part of which we have discussed with accuracy in our dissertation on numbers.
6. Josephus Flavius, Jewish Antiquities, 2.275-2.276 (1st cent. CE - 1st cent. CE)

2.275. 4. Moses having now seen and heard these wonders that assured him of the truth of these promises of God, had no room left him to disbelieve them: he entreated him to grant him that power when he should be in Egypt; and besought him to vouchsafe him the knowledge of his own name; and since he had heard and seen him, that he would also tell him his name, that when he offered sacrifice he might invoke him by such his name in his oblations. 2.276. Whereupon God declared to him his holy name, which had never been discovered to men before; concerning which it is not lawful for me to say any more Now these signs accompanied Moses, not then only, but always when he prayed for them: of all which signs he attributed the firmest assent to the fire in the bush; and believing that God would be a gracious supporter to him, he hoped he should be able to deliver his own nation, and bring calamities on the Egyptians.
7. Mishnah, Sanhedrin, 6.4 (1st cent. CE - 3rd cent. CE)

6.4. The place of stoning was twice a man's height. One of the witnesses pushed him by the hips, [so that] he was overturned on his heart. He was then turned on his back. If that caused his death, he had fulfilled [his duty]; but if not, the second witness took a stone and threw it on his chest. If he died thereby, he had done [his duty]; but if not, he [the criminal] was stoned by all Israel, for it is says: “The hand of the witnesses shall be first upon him to put him to death, and afterwards the hand of all the people” (Deut. 17:7). All who are stoned are [afterwards] hanged, according to Rabbi Eliezer. But the sages say: “Only the blasphemer and the idolater are hanged.” A man is hanged with his face towards the spectators, but a woman with her face towards the gallows, according to Rabbi Eliezer. But the sages say: a man is hanged, but not a woman. Rabbi Eliezer said to them: “But did not Shimon ben Shetah hang women at ashkelon?” They said: “[On that occasion] he hanged eighty women, even though two must not be tried on the same day. How is he hanged? The post is sunk into the ground with a [cross-] piece branching off [at the top] and he brings his hands together one over the other and hangs him up [thereby]. R. Jose said: the post is leaned against the wall, and he hangs him up the way butchers do. He is immediately let down. If he is left [hanging] over night, a negative command is thereby transgressed, for it says, “You shall not let his corpse remain all night upon the tree, but you must bury him the same day because a hanged body is a curse against god” (Deut. 21:23). As if to say why was he hanged? because he cursed the name [of god]; and so the name of Heaven [God] is profaned."
8. Tosefta, Nedarim, 1.1 (1st cent. CE - 2nd cent. CE)



Subjects of this text:

subject book bibliographic info
alexandria Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 64
amoraim, amoraic period Schiffman, Testimony and the Penal Code (1983) 136, 138
bible, quotation of Schiffman, Testimony and the Penal Code (1983) 136
blasphemy Schiffman, Testimony and the Penal Code (1983) 139
cairo genizah Schiffman, Testimony and the Penal Code (1983) 138
confession Schiffman, Testimony and the Penal Code (1983) 136
court Schiffman, Testimony and the Penal Code (1983) 139
curse Schiffman, Testimony and the Penal Code (1983) 138, 139
death penalty Schiffman, Testimony and the Penal Code (1983) 138, 139
divine identity Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 64
divine name, profanation of Schiffman, Testimony and the Penal Code (1983) 136, 139
divine name, surrogate Schiffman, Testimony and the Penal Code (1983) 136, 138
divine name, swearing by the Schiffman, Testimony and the Penal Code (1983) 136, 138, 139
divine name Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 64
essenes Schiffman, Testimony and the Penal Code (1983) 138, 139
gentiles Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 64
geonic period Schiffman, Testimony and the Penal Code (1983) 138
greece, greek Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 64
guilt Schiffman, Testimony and the Penal Code (1983) 136
hai gaon Schiffman, Testimony and the Penal Code (1983) 138
heaven, punishment at the hands of Schiffman, Testimony and the Penal Code (1983) 138
hebrew, biblical Schiffman, Testimony and the Penal Code (1983) 136
hebrew, qumran Schiffman, Testimony and the Penal Code (1983) 136, 138, 139
hebrew, rabbinic Schiffman, Testimony and the Penal Code (1983) 136
hebrew Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 64
herod Schiffman, Testimony and the Penal Code (1983) 138, 139
josephus Schiffman, Testimony and the Penal Code (1983) 138, 139
judges Schiffman, Testimony and the Penal Code (1983) 136
liability Schiffman, Testimony and the Penal Code (1983) 138, 139
lord Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 64
manual of discipline Schiffman, Testimony and the Penal Code (1983) 136
medieval period Schiffman, Testimony and the Penal Code (1983) 138
moses Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 64; Schiffman, Testimony and the Penal Code (1983) 136
oath, avoidance of Schiffman, Testimony and the Penal Code (1983) 138, 139
oath, false (shevu'at sheqer)" '267.0_136.0@oath, formula Schiffman, Testimony and the Penal Code (1983) 139
oath, invalid Schiffman, Testimony and the Penal Code (1983) 138
oath, of allegiance Schiffman, Testimony and the Penal Code (1983) 138, 139
oath, of initiation Schiffman, Testimony and the Penal Code (1983) 138, 139
oath, violation of Schiffman, Testimony and the Penal Code (1983) 136, 138
oath Schiffman, Testimony and the Penal Code (1983) 136, 138, 139
perjury Schiffman, Testimony and the Penal Code (1983) 138, 139
pharisees Schiffman, Testimony and the Penal Code (1983) 138, 139
philo Schiffman, Testimony and the Penal Code (1983) 139
punishment, penalty Schiffman, Testimony and the Penal Code (1983) 139
qumran Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 64
rabbis, rabbinic literature Schiffman, Testimony and the Penal Code (1983) 138, 139
rome, roman Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 64
saadyah gaon Schiffman, Testimony and the Penal Code (1983) 138
scribal error, traditions and practices, qumran Schiffman, Testimony and the Penal Code (1983) 136
script, palaeo-hebrew Schiffman, Testimony and the Penal Code (1983) 136
second commonwealth period Schiffman, Testimony and the Penal Code (1983) 136, 138
sects, sectarianism Schiffman, Testimony and the Penal Code (1983) 138
septuagint Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 64
stripes Schiffman, Testimony and the Penal Code (1983) 139
swearer (of an oath) Schiffman, Testimony and the Penal Code (1983) 138, 139
talmudic period Schiffman, Testimony and the Penal Code (1983) 138
tannaim, tannaitic law, judaism, period Schiffman, Testimony and the Penal Code (1983) 136, 138
temple Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 64
tetragrammaton Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 64; Schiffman, Testimony and the Penal Code (1983) 136
torah, holding during an oath Schiffman, Testimony and the Penal Code (1983) 138
torah, swearing by Schiffman, Testimony and the Penal Code (1983) 138
unknown god Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 64
vows Schiffman, Testimony and the Penal Code (1983) 136, 138
wisdom' Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 64
yahweh, yhwh Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 64
zadokite fragments Schiffman, Testimony and the Penal Code (1983) 138, 139