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Tiresias: The Ancient Mediterranean Religions Source Database



2784
Dead Sea Scrolls, Damascus Covenant, 20.27
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Intertexts (texts cited often on the same page as the searched text):

13 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, Leviticus, 18.5 (9th cent. BCE - 3rd cent. BCE)

18.5. וּשְׁמַרְתֶּם אֶת־חֻקֹּתַי וְאֶת־מִשְׁפָּטַי אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם אֲנִי יְהוָה׃ 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."
3. Hebrew Bible, Numbers, 21.17-21.20 (9th cent. BCE - 3rd cent. BCE)

21.17. אָז יָשִׁיר יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת עֲלִי בְאֵר עֱנוּ־לָהּ׃ 21.18. בְּאֵר חֲפָרוּהָ שָׂרִים כָּרוּהָ נְדִיבֵי הָעָם בִּמְחֹקֵק בְּמִשְׁעֲנֹתָם וּמִמִּדְבָּר מַתָּנָה׃ 21.19. וּמִמַּתָּנָה נַחֲלִיאֵל וּמִנַּחֲלִיאֵל בָּמוֹת׃ 21.17. Then sang Israel this song: Spring up, O well—sing ye unto it—" 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;" 21.19. and from Mattanah to Nahaliel; and from Nahaliel to Bamoth;" 21.20. and from Bamoth to the valley that is in the field of Moab, by the top of Pisgah, which looketh down upon the desert."
4. 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."
5. Dead Sea Scrolls, Damascus Covenant, 2.14-2.15, 3.12-3.16, 4.8-4.10, 6.7-6.8, 6.14, 12.19, 14.6-14.7, 20.28-20.33 (2nd cent. BCE - 1st cent. CE)

6. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 2.12-2.15, 3.12-3.16, 4.8-4.10, 6.7-6.8, 6.14, 12.19, 14.6-14.7, 20.27-20.33 (2nd cent. BCE - 1st cent. CE)

7. Dead Sea Scrolls, 4Q266, 5 (2nd cent. BCE - 1st cent. CE)

8. Dead Sea Scrolls, Community Rule, 3.4-3.12, 5.5-5.6, 8.3-8.10, 8.16-8.18 (2nd cent. BCE - 1st cent. CE)

9. Dead Sea Scrolls, Hodayot, 19.10-19.14 (2nd cent. BCE - 1st cent. CE)

10. Dead Sea Scrolls, Hodayot, 19.10-19.14 (2nd cent. BCE - 1st cent. CE)

11. Dead Sea Scrolls, Messianic Rule, 1.3 (2nd cent. BCE - 1st cent. CE)

12. Josephus Flavius, Jewish War, 1.144 (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.
13. 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.”"


Subjects of this text:

subject book bibliographic info
apostasy Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 73
aristotle,pain as an emotion Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 210, 227
atonement Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 73, 85
collective memory,association with fear Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 210
covenant Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 73, 85
emotion,in the classical world Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 210, 227
emotion,in the hebrew bible Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 210, 227
empathy,association with fear Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 210
empathy,association with pain Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 210
eschatology Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 85
experiencing anothers emotion,neuroscience of Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 210
experiencing anothers emotion Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 210
fear,collective memory and Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 210
fear,empathy and Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 210
fear,power and Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 210
food laws Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 85
gentiles Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 73
halakhah/halakhot,and aggadah; law and narrative Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 233
israel,nan Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 233
law,biblical/rabbinic—see also,halakhah Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 233
mandel,paul Flatto (2021), The Crown and the Courts, 70, 276
mebaqqer Flatto (2021), The Crown and the Courts, 70
naeh,shlomo Flatto (2021), The Crown and the Courts, 276
pain,emotion and Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 210, 227
pain,empathy for Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 210
prayer Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 233
priests/priesthood' Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 233
prince of the congregation Flatto (2021), The Crown and the Courts, 70
purity/impurity Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 73, 85
qumran literature,interpreter of the torah Flatto (2021), The Crown and the Courts, 70
qumran literature,leadership figures Flatto (2021), The Crown and the Courts, 70
qumran literature,legal authority in Flatto (2021), The Crown and the Courts, 70
qumran literature,teacher of righteousness Flatto (2021), The Crown and the Courts, 70
ritual,as emotional practice Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 227
ritual,embodiment in Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 227
romans,emotional responses to their conquest of the near east Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 210
shemesh,aharon Flatto (2021), The Crown and the Courts, 276
sophrosyne,among women Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 210, 227
teacher of righteousness Flatto (2021), The Crown and the Courts, 70
teacher of righteousness (in the dead sea scrolls),as prototype for shaping sectarian emotion Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 210
teacher of righteousness (in the dead sea scrolls),sectarian memory of Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 210
wicked priest (in the dead sea scrolls),as prototype for shaping sectarian emotion Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 210
zeal for the law Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 210, 227