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Tiresias: The Ancient Mediterranean Religions Source Database



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Dead Sea Scrolls, 4Q403, 0
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Intertexts (texts cited often on the same page as the searched text):

35 results
1. Septuagint, Tobit, 11.14 (10th cent. BCE - 2nd cent. BCE)

11.14. Then he saw his son and embraced him, and he wept and said, "Blessed art thou, O God, and blessed is thy name for ever, and blessed are all thy holy angels.
2. Hebrew Bible, Exodus, 15.6, 34.11 (9th cent. BCE - 3rd cent. BCE)

15.6. יְמִינְךָ יְהוָה נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ יְהוָה תִּרְעַץ אוֹיֵב׃ 34.11. שְׁמָר־לְךָ אֵת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם הִנְנִי גֹרֵשׁ מִפָּנֶיךָ אֶת־הָאֱמֹרִי וְהַכְּנַעֲנִי וְהַחִתִּי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃ 15.6. Thy right hand, O LORD, glorious in power, Thy right hand, O LORD, dasheth in pieces the enemy." 34.11. Observe thou that which I am commanding thee this day; behold, I am driving out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite."
3. Hebrew Bible, Proverbs, 19.21 (9th cent. BCE - 3rd cent. BCE)

19.21. רַבּוֹת מַחֲשָׁבוֹת בְּלֶב־אִישׁ וַעֲצַת יְהוָה הִיא תָקוּם׃ 19.21. There are many devices in a man’s heart; But the counsel of the LORD, that shall stand."
4. Hebrew Bible, Psalms, 94.11, 94.19 (9th cent. BCE - 3rd cent. BCE)

94.11. יְהוָה יֹדֵעַ מַחְשְׁבוֹת אָדָם כִּי־הֵמָּה הָבֶל׃ 94.19. בְּרֹב שַׂרְעַפַּי בְּקִרְבִּי תַּנְחוּמֶיךָ יְשַׁעַשְׁעוּ נַפְשִׁי׃ 94.11. The LORD knoweth the thoughts of man, That they are vanity." 94.19. When my cares are many within me, Thy comforts delight my soul."
5. Hebrew Bible, Ezekiel, 1.6, 1.27 (6th cent. BCE - 5th cent. BCE)

1.6. וְאַרְבָּעָה פָנִים לְאֶחָת וְאַרְבַּע כְּנָפַיִם לְאַחַת לָהֶם׃ 1.27. וָאֵרֶא כְּעֵין חַשְׁמַל כְּמַרְאֵה־אֵשׁ בֵּית־לָהּ סָבִיב מִמַּרְאֵה מָתְנָיו וּלְמָעְלָה וּמִמַּרְאֵה מָתְנָיו וּלְמַטָּה רָאִיתִי כְּמַרְאֵה־אֵשׁ וְנֹגַהּ לוֹ סָבִיב׃ 1.6. And every one had four faces, and every one of them had four wings." 1.27. And I saw as the colour of electrum, as the appearance of fire round about enclosing it, from the appearance of his loins and upward; and from the appearance of his loins and downward I saw as it were the appearance of fire, and there was brightness round about him."
6. Hebrew Bible, 1 Chronicles, 28.18 (5th cent. BCE - 3rd cent. BCE)

28.18. וּלְמִזְבַּח הַקְּטֹרֶת זָהָב מְזֻקָּק בַּמִּשְׁקָל וּלְתַבְנִית הַמֶּרְכָּבָה הַכְּרֻבִים זָהָב לְפֹרְשִׂים וְסֹכְכִים עַל־אֲרוֹן בְּרִית־יְהוָה׃ 28.18. and for the altar of incense refined gold by weight; and gold for the pattern of the chariot, even the cherubim, that spread out their wings, and covered the ark of the covet of the LORD."
7. Hebrew Bible, Ezra, 2.68 (5th cent. BCE - 4th cent. BCE)

2.68. וּמֵרָאשֵׁי הָאָבוֹת בְּבוֹאָם לְבֵית יְהוָה אֲשֶׁר בִּירוּשָׁלִָם הִתְנַדְּבוּ לְבֵית הָאֱלֹהִים לְהַעֲמִידוֹ עַל־מְכוֹנוֹ׃ 2.68. And some of the heads of fathers’houses, when they came to the house of the LORD which is in Jerusalem, offered willingly for the house of God to set it up in its place;"
8. Hebrew Bible, Nehemiah, 11.2 (5th cent. BCE - 4th cent. BCE)

11.2. וּשְׁאָר יִשְׂרָאֵל הַכֹּהֲנִים הַלְוִיִּם בְּכָל־עָרֵי יְהוּדָה אִישׁ בְּנַחֲלָתוֹ׃ 11.2. וַיְבָרֲכוּ הָעָם לְכֹל הָאֲנָשִׁים הַמִּתְנַדְּבִים לָשֶׁבֶת בִּירוּשָׁלִָם׃ 11.2. And the people blessed all the men that willingly offered themselves to dwell in Jerusalem."
9. Aristobulus Cassandreus, Fragments, 5 (4th cent. BCE - 3rd cent. BCE)

10. Septuagint, Tobit, 11.14 (4th cent. BCE - 2nd cent. BCE)

11.14. Then he saw his son and embraced him, and he wept and said, "Blessed art thou, O God, and blessed is thy name for ever, and blessed are all thy holy angels.
11. Anon., 1 Enoch, 20.1-20.8 (3rd cent. BCE - 2nd cent. BCE)

20.3. over the world and over Tartarus. Raphael, one of the holy angels, who is over the spirits of men. 20.6. of the holy angels, to wit, he that is set over the best part of mankind and over chaos. Saraqael 20.7. one of the holy angels, who is set over the spirits, who sin in the spirit. Gabriel, one of the holy 20.8. angels, who is over Paradise and the serpents and the Cherubim. Remiel, one of the holy angels, whom God set over those who rise.
12. Dead Sea Scrolls, 4Q270, 0 (2nd cent. BCE - 1st cent. CE)

13. Dead Sea Scrolls, 4Q285, 0 (2nd cent. BCE - 1st cent. CE)

14. Dead Sea Scrolls, 4Q400, 0 (2nd cent. BCE - 1st cent. CE)

15. Dead Sea Scrolls, 4Q504, 0 (2nd cent. BCE - 1st cent. CE)

16. Dead Sea Scrolls, 4Q511, 0 (2nd cent. BCE - 1st cent. CE)

17. Dead Sea Scrolls, 5Q15, 0 (2nd cent. BCE - 1st cent. CE)

18. Dead Sea Scrolls, 6Q15, 0 (2nd cent. BCE - 1st cent. CE)

19. Dead Sea Scrolls, Community Rule, 1.16 (2nd cent. BCE - 1st cent. CE)

20. Dead Sea Scrolls, Mysta, 0 (2nd cent. BCE - 1st cent. CE)

21. Dead Sea Scrolls, Songs of The Sabbath Sacrificec, 0 (2nd cent. BCE - 1st cent. CE)

22. Dead Sea Scrolls, Songs of The Sabbath Sacrificee, 0 (2nd cent. BCE - 1st cent. CE)

23. Dead Sea Scrolls, Songs of The Sabbath Sacrificef, 0 (2nd cent. BCE - 1st cent. CE)

24. Hebrew Bible, Daniel, 4.2, 8.16, 9.21, 9.25, 10.13, 10.21, 12.1 (2nd cent. BCE - 2nd cent. BCE)

4.2. וְדִי חֲזָה מַלְכָּא עִיר וְקַדִּישׁ נָחִת מִן־שְׁמַיָּא וְאָמַר גֹּדּוּ אִילָנָא וְחַבְּלוּהִי בְּרַם עִקַּר שָׁרְשׁוֹהִי בְּאַרְעָא שְׁבֻקוּ וּבֶאֱסוּר דִּי־פַרְזֶל וּנְחָשׁ בְּדִתְאָא דִּי בָרָא וּבְטַל שְׁמַיָּא יִצְטַבַּע וְעִם־חֵיוַת בָּרָא חֲלָקֵהּ עַד דִּי־שִׁבְעָה עִדָּנִין יַחְלְפוּן עֲלוֹהִי׃ 4.2. חֵלֶם חֲזֵית וִידַחֲלִנַּנִי וְהַרְהֹרִין עַל־מִשְׁכְּבִי וְחֶזְוֵי רֵאשִׁי יְבַהֲלֻנַּנִי׃ 8.16. וָאֶשְׁמַע קוֹל־אָדָם בֵּין אוּלָי וַיִּקְרָא וַיֹּאמַר גַּבְרִיאֵל הָבֵן לְהַלָּז אֶת־הַמַּרְאֶה׃ 9.21. וְעוֹד אֲנִי מְדַבֵּר בַּתְּפִלָּה וְהָאִישׁ גַּבְרִיאֵל אֲשֶׁר רָאִיתִי בֶחָזוֹן בַּתְּחִלָּה מֻעָף בִּיעָף נֹגֵעַ אֵלַי כְּעֵת מִנְחַת־עָרֶב׃ 9.25. וְתֵדַע וְתַשְׂכֵּל מִן־מֹצָא דָבָר לְהָשִׁיב וְלִבְנוֹת יְרוּשָׁלִַם עַד־מָשִׁיחַ נָגִיד שָׁבֻעִים שִׁבְעָה וְשָׁבֻעִים שִׁשִּׁים וּשְׁנַיִם תָּשׁוּב וְנִבְנְתָה רְחוֹב וְחָרוּץ וּבְצוֹק הָעִתִּים׃ 10.13. וְשַׂר מַלְכוּת פָּרַס עֹמֵד לְנֶגְדִּי עֶשְׂרִים וְאֶחָד יוֹם וְהִנֵּה מִיכָאֵל אַחַד הַשָּׂרִים הָרִאשֹׁנִים בָּא לְעָזְרֵנִי וַאֲנִי נוֹתַרְתִּי שָׁם אֵצֶל מַלְכֵי פָרָס׃ 10.21. אֲבָל אַגִּיד לְךָ אֶת־הָרָשׁוּם בִּכְתָב אֱמֶת וְאֵין אֶחָד מִתְחַזֵּק עִמִּי עַל־אֵלֶּה כִּי אִם־מִיכָאֵל שַׂרְכֶם׃ 12.1. יִתְבָּרֲרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים וְהִרְשִׁיעוּ רְשָׁעִים וְלֹא יָבִינוּ כָּל־רְשָׁעִים וְהַמַּשְׂכִּלִים יָבִינוּ׃ 12.1. וּבָעֵת הַהִיא יַעֲמֹד מִיכָאֵל הַשַּׂר הַגָּדוֹל הָעֹמֵד עַל־בְּנֵי עַמֶּךָ וְהָיְתָה עֵת צָרָה אֲשֶׁר לֹא־נִהְיְתָה מִהְיוֹת גּוֹי עַד הָעֵת הַהִיא וּבָעֵת הַהִיא יִמָּלֵט עַמְּךָ כָּל־הַנִּמְצָא כָּתוּב בַּסֵּפֶר׃ 4.2. I saw a dream which made me afraid; and imaginings upon my bed and the visions of my head affrighted me." 8.16. And I heard the voice of a man between the banks of Ulai, who called, and said: ‘Gabriel, make this man to understand the vision.’" 9.21. yea, while I was speaking in prayer, the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, approached close to me about the time of the evening offering." 9.25. Know therefore and discern, that from the going forth of the word to restore and to build Jerusalem unto one anointed, a prince, shall be seven weeks; and for threescore and two weeks, it shall be built again, with broad place and moat, but in troublous times." 10.13. But the prince of the kingdom of Persia withstood me one and twenty days; but, lo, Michael, one of the chief princes, came to help me; and I was left over there beside the kings of Persia." 10.21. Howbeit I will declare unto thee that which is inscribed in the writing of truth; and there is none that holdeth with me against these, except Michael your prince." 12.1. And at that time shall Michael stand up, the great prince who standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book."
25. 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.
26. Philo of Alexandria, On The Creation of The World, 101-128, 89-100 (1st cent. BCE - 1st cent. CE)

100. But seven alone, as I said before, neither produces nor is produced, on which account other philosophers liken this number to Victory, who had no mother, and to the virgin goddess, whom the fable asserts to have sprung from the head of Jupiter: and the Pythagoreans compare it to the Ruler of all things. For that which neither produces, nor is produced, remains immovable. For generation consists in motion, since that which is generated, cannot be so without motion, both to cause production, and to be produced. And the only thing which neither moves nor is moved, is the Elder, Ruler, and Lord of the universe, of whom the number seven may reasonably be called a likeness. And Philolaus gives his testimony to this doctrine of mine in the following Words:ù"for God," says he "is the ruler and Lord of all things, being one, eternal, lasting, immovable, himself like to himself, and different from all other beings." XXXIV.
27. Philo of Alexandria, On Dreams, 1.13 (1st cent. BCE - 1st cent. CE)

1.13. It is well, therefore, to enrol one's self under the banners of one who discusses these matters without an oath; but he who is not very much inclined to assent to the assertions of another will at least assent to them when he has made oath to their correctness. But let no one refuse to take an oath of this kind, well knowing that he will have his name inscribed on pillars among those who are faithful to their oaths. III.
28. Philo of Alexandria, On The Special Laws, 2.171, 2.175-2.177, 2.183, 2.188-2.192 (1st cent. BCE - 1st cent. CE)

2.171. That the first fruit is a handful for their own land and for all lands, offered in thanksgiving for prosperity and a good season which the nation and the entire race of human beings were hoping to enjoy, has been demonstrated. We should not be unaware that many benefits have come by means of the first fruit: first, memory of God--it is not possible to find a more perfect good than this; then, the most just recompense to the real Cause of the fruitfulness. 2.175. and the sheaf of the first fruits is barley, calculated for the innocent and blameless use of the inferior animals; for since it is not consistent with holiness to offer first fruits of everything, since most things are made rather for pleasure than for any actually indispensable use, it is also not consistent with holiness to enjoy and partake of any thing which is given for food, without first giving thanks to that being to whom it is becoming and pious to offer them. That portion of the food which was honoured with the second place, namely, barley, was ordered by the law to be offered as first fruits; for the first honours were assigned to wheat, of which it has deferred the offering of the first fruits, as being more honourable, to a more suitable season.THE SEVENTH FESTIVALXXX. 2.176. The solemn assembly on the occasion of the festival of the sheaf having such great privileges, is the prelude to another festival of still greater importance; for from this day the fiftieth day is reckoned, making up the sacred number of seven sevens, with the addition of a unit as a seal to the whole; and this festival, being that of the first fruits of the corn, has derived its name of pentecost from the number of fifty, (penteµkosto 2.177. We must disclose another reason. Its nature is wondrous and highly prized for numerous reasons including the fact that it consists of the most elemental and oldest of the things which are encased in substances, as the mathematicians tell us, the rightangled triangle. For its sides, which exist in lengths of three and four and five, combine to make up the sum twelve, the pattern of the zodiac cycle, the doubling of the most fecund number six which is the beginning of perfection since it is the sum of the same numbers of which it is also the Product.{23}{literally, "being the sum of its own parts to which it is equal." In mathematical notation: 1 + 2 + 3 = 6 = 1 x 2 x 3.} To the second power, it seems, they produce fifty, through the addition of 3 x 3 and 4 x 4 and 5 x 5. The result is that it is necessary to say that to the same degree that fifty is better than twelve, the second power is better than the first power. 2.183. For those for whom it is lawful and permissible will use what has once been consecrated; and it is lawful for those who are consecrated to the priesthood, who have received the right given by the humaneness of the law to share in the things offered on the altar which are not consumed by the unquenchable fire, either as a wage for their services or as a prize for contests in which they compete on behalf of piety or as a sacred allotment in view of the fact that with regard to the land they have not acquired their appropriate part in the same way as the other tribes. 2.188. Immediately after comes the festival of the sacred moon; in which it is the custom to play the trumpet in the temple at the same moment that the sacrifices are offered. From which practice this is called the true feast of trumpets, and there are two reasons for it, one peculiar to the nation, and the other common to all mankind. Peculiar to the nation, as being a commemoration of that most marvellous, wonderful, and miraculous event that took place when the holy oracles of the law were given; 2.189. for then the voice of a trumpet sounded from heaven, which it is natural to suppose reached to the very extremities of the universe, so that so wondrous a sound attracted all who were present, making them consider, as it is probable, that such mighty events were signs betokening some great things to be accomplished. 2.190. And what more great or more beneficial thing could come to men than laws affecting the whole race? And what was common to all mankind was this: the trumpet is the instrument of war, sounding both when commanding the charge and the retreat. ... There is also another kind of war, ordained of God, when nature is at variance with itself, its different parts attacking one another. 2.191. And by both these kinds of war the things on earth are injured. They are injured by the enemies, by the cutting down of trees, and by conflagrations; and also by natural injuries, such as droughts, heavy rains, lightning from heaven, snow and cold; the usual harmony of the seasons of the year being transformed into a want of all concord. 2.192. On this account it is that the law has given this festival the name of a warlike instrument, in order to show the proper gratitude to God as the giver of peace, who has abolished all seditions in cities, and in all parts of the universe, and has produced plenty and prosperity, not allowing a single spark that could tend to the destruction of the crops to be kindled into flame.THE NINTH FESTIVALXXXII.
29. Aristobulus Milesius, Fragments, 5 (1st cent. CE - 2nd cent. CE)

30. Josephus Flavius, Jewish Antiquities, 3.214-3.216 (1st cent. CE - 1st cent. CE)

3.214. 9. I will now treat of what I before omitted, the garment of the high priest: for he [Moses] left no room for the evil practices of [false] prophets; but if some of that sort should attempt to abuse the divine authority, he left it to God to be present at his sacrifices when he pleased, and when he pleased to be absent. And he was willing this should be known, not to the Hebrews only, but to those foreigners also who were there. 3.215. For as to those stones, which we told you before, the high priest bare on his shoulders, which were sardonyxes, (and I think it needless to describe their nature, they being known to every body,) the one of them shined out when God was present at their sacrifices; I mean that which was in the nature of a button on his right shoulder, bright rays darting out thence, and being seen even by those that were most remote; which splendor yet was not before natural to the stone. 3.216. This has appeared a wonderful thing to such as have not so far indulged themselves in philosophy, as to despise Divine revelation. Yet will I mention what is still more wonderful than this: for God declared beforehand, by those twelve stones which the high priest bare on his breast, and which were inserted into his breastplate, when they should be victorious in battle;
31. New Testament, Acts, 2 (1st cent. CE - 2nd cent. CE)

32. Ps.-Philo, Biblical Antiquities, 15, 13 (1st cent. CE - 2nd cent. CE)

33. Anon., 3 Enoch, 10

34. Anon., Joseph And Aseneth, 15, 14

35. Epigraphy, Jigre, 9



Subjects of this text:

subject book bibliographic info
acts, book of Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 237
angel/s Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 79
angelic beings Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 79
angels Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 201, 202; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 200
apocalypticism, apocalypse Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 200
aramaic Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 237
aramaic levi document Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52
beloved (title for christ) Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 200
blessing Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 314
burning of books Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 53
cherubim Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 200
christian/s, writings Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 79
cosmology Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 200
covenant Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 237
creation, creator Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 200
curse, cursing Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 201
damascus document Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52
damascus document (cd) Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 202, 237
daniel Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 201
divine Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 314
dream Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 237
dualistic theology Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 200
elisha ben avuya (aher) Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 200
enoch Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52
essene Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53
ezekiel Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 200
fire, fiery, tongues as of Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 237
fire, fiery Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 201, 203
gabriel Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 79
glory, of god Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 203
gnosticism, gnosis Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 200
hebdomads Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 131
hellenistic synagogal prayers Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 131
herculaneum Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 53
hodayot Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52
hypostasis of the archon Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 200
instruction in the torah Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 131
isaiah, ascension of Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 200
jerusalem Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 186
jesus christ Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 79
joel, book of Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 237
josephus Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 237
judaism Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 237
library, qumran Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53
life Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 237
liturgy Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52
magharians Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 200
merkava xiii–xvi, xix Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 200
metatron Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 200
michael Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 79
moses Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52
mysteries Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52
nag hammadi Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 200
new jerusalem Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52
papyri Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 53
pentecost Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 237
philo judeas Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 201, 202, 203, 237
power, power of god, powers Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 200
prayer Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 314
prayers Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52
qedushat ha-yom Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 131
qumran-essene hypothesis Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52
scrolls, burned/charred Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 53
sectarian literature Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 186
serekh ha-milḥamah\u2003 Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52
seven (as a holy number) Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 131
seventh heaven Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 200
shemoneh esreh Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 131
sinai Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 237
soteriology Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 200
spirit, characterizations as, angelic or daemonic beings Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 201
spirit, characterizations as, holiest holiness Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 201, 202, 203, 237
synagogue Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 131
tetragrammaton Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 314
throne, enthroned Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 200
torah Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 237
vision, visionary' Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 237
vision, visionary Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 203
vision of merkava Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 200
worship Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 79