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Tiresias: The Ancient Mediterranean Religions Source Database



2784
Dead Sea Scrolls, Damascus Covenant, 20.33
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Intertexts (texts cited often on the same page as the searched text):

8 results
1. Dead Sea Scrolls, Damascus Covenant, 1.11, 2.14-2.15, 3.13-3.14, 4.8-4.12, 5.7-5.12, 6.2-6.11, 6.14, 6.18-6.20, 7.18, 12.19, 12.22, 13.6, 14.18, 20.6-20.13, 20.17-20.22, 20.27-20.32 (2nd cent. BCE - 1st cent. CE)

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

3. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 1.11, 2.12-2.15, 3.13-3.14, 4.8-4.12, 5.7-5.12, 6.2-6.11, 6.14, 6.18-6.20, 7.18, 12.19, 12.22, 13.6, 14.18, 20.6-20.13, 20.17-20.22, 20.27-20.33 (2nd cent. BCE - 1st cent. CE)

4. Dead Sea Scrolls, 4Q174 (The Florilegium) 195, 199, 339, 1.11 (2nd cent. BCE - 1st cent. CE)

5. Dead Sea Scrolls, Community Rule, 5.5-5.6, 5.23-5.24, 6.6, 6.22, 8.6-8.12, 8.15, 9.10-9.11 (2nd cent. BCE - 1st cent. CE)

6. Dead Sea Scrolls, Hodayot, 2.7-2.10, 2.13, 2.19, 19.10-19.14 (2nd cent. BCE - 1st cent. CE)

7. Dead Sea Scrolls, Hodayot, 2.7-2.10, 2.13, 2.19, 19.10-19.14 (2nd cent. BCE - 1st cent. CE)

8. 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
aristotle,pain as an emotion Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 210
atonement Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 85
belial—see also angels Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 235
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. 85
dead sea scrolls,access to; dating of Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 43
emotion,in the classical world Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 210
emotion,in the hebrew bible Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 210
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
exile/exilic Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 57
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
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, 164, 235, 239
hermeneutics/hermeneutical—see also,interpretation Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 164
holiness Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 57
interpretation—see also midrash Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 43, 57, 164, 235
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, 43, 57, 164, 235, 239
midrash/midrashim Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 164
pain,emotion and Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 210
pain,empathy for Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 210
patriarchs,texts Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 239
prayer Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 57, 164, 235, 239
prophets Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 43, 57
pseudepigraphic attribution Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 43
purity/impurity Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 85
qumran/qumran community Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 43, 57, 164
revelation Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 57, 164
romans,emotional responses to their conquest of the near east Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 210
sectarian/sectarianism Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 43, 164
sophrosyne,among women Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 210
teacher of righteousness Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 57, 164
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
torah Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 43, 57, 164
wicked priest,the' Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 43
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