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Tiresias: The Ancient Mediterranean Religions Source Database



6278
Hebrew Bible, Deuteronomy, 18.19


וְהָיָה הָאִישׁ אֲשֶׁר לֹא־יִשְׁמַע אֶל־דְּבָרַי אֲשֶׁר יְדַבֵּר בִּשְׁמִי אָנֹכִי אֶדְרֹשׁ מֵעִמּוֹ׃And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him.


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66 results
1. Hebrew Bible, Deuteronomy, 1.1, 1.18, 4.2, 4.10, 4.12-4.13, 4.36, 5.2-5.3, 5.6-5.7, 5.15, 5.20-5.29, 5.31, 6.6, 7.1-7.4, 8.7-8.14, 8.19-8.20, 11.18, 12.2-12.3, 13.1-13.6, 17.8-17.20, 18.9-18.18, 18.20-18.22, 19.19, 27.26, 28.14, 28.58, 28.69, 29.29, 30.15, 31.12, 31.24, 32.35-32.36, 32.46-32.47, 33.8-33.11, 34.5 (9th cent. BCE - 3rd cent. BCE)

1.1. יְהוָה אֱלֹהֵיכֶם הִרְבָּה אֶתְכֶם וְהִנְּכֶם הַיּוֹם כְּכוֹכְבֵי הַשָּׁמַיִם לָרֹב׃ 1.1. אֵלֶּה הַדְּבָרִים אֲשֶׁר דִּבֶּר מֹשֶׁה אֶל־כָּל־יִשְׂרָאֵל בְּעֵבֶר הַיַּרְדֵּן בַּמִּדְבָּר בָּעֲרָבָה מוֹל סוּף בֵּין־פָּארָן וּבֵין־תֹּפֶל וְלָבָן וַחֲצֵרֹת וְדִי זָהָב׃ 1.18. וָאֲצַוֶּה אֶתְכֶם בָּעֵת הַהִוא אֵת כָּל־הַדְּבָרִים אֲשֶׁר תַּעֲשׂוּן׃ 4.2. וְאֶתְכֶם לָקַח יְהוָה וַיּוֹצִא אֶתְכֶם מִכּוּר הַבַּרְזֶל מִמִּצְרָיִם לִהְיוֹת לוֹ לְעַם נַחֲלָה כַּיּוֹם הַזֶּה׃ 4.2. לֹא תֹסִפוּ עַל־הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם וְלֹא תִגְרְעוּ מִמֶּנּוּ לִשְׁמֹר אֶת־מִצְוֺת יְהוָה אֱלֹהֵיכֶם אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם׃ 4.12. וַיְדַבֵּר יְהוָה אֲלֵיכֶם מִתּוֹךְ הָאֵשׁ קוֹל דְּבָרִים אַתֶּם שֹׁמְעִים וּתְמוּנָה אֵינְכֶם רֹאִים זוּלָתִי קוֹל׃ 4.13. וַיַּגֵּד לָכֶם אֶת־בְּרִיתוֹ אֲשֶׁר צִוָּה אֶתְכֶם לַעֲשׂוֹת עֲשֶׂרֶת הַדְּבָרִים וַיִּכְתְּבֵם עַל־שְׁנֵי לֻחוֹת אֲבָנִים׃ 4.36. מִן־הַשָּׁמַיִם הִשְׁמִיעֲךָ אֶת־קֹלוֹ לְיַסְּרֶךָּ וְעַל־הָאָרֶץ הֶרְאֲךָ אֶת־אִשּׁוֹ הַגְּדוֹלָה וּדְבָרָיו שָׁמַעְתָּ מִתּוֹךְ הָאֵשׁ׃ 5.2. וַיְהִי כְּשָׁמְעֲכֶם אֶת־הַקּוֹל מִתּוֹךְ הַחֹשֶׁךְ וְהָהָר בֹּעֵר בָּאֵשׁ וַתִּקְרְבוּן אֵלַי כָּל־רָאשֵׁי שִׁבְטֵיכֶם וְזִקְנֵיכֶם׃ 5.2. יְהוָה אֱלֹהֵינוּ כָּרַת עִמָּנוּ בְּרִית בְּחֹרֵב׃ 5.3. לֹא אֶת־אֲבֹתֵינוּ כָּרַת יְהוָה אֶת־הַבְּרִית הַזֹּאת כִּי אִתָּנוּ אֲנַחְנוּ אֵלֶּה פֹה הַיּוֹם כֻּלָּנוּ חַיִּים׃ 5.3. בְּכָל־הַדֶּרֶךְ אֲשֶׁר צִוָּה יְהוָה אֱלֹהֵיכֶם אֶתְכֶם תֵּלֵכוּ לְמַעַן תִּחְיוּן וְטוֹב לָכֶם וְהַאֲרַכְתֶּם יָמִים בָּאָרֶץ אֲשֶׁר תִּירָשׁוּן׃ 5.6. אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 5.7. לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ׃ 5.15. וְזָכַרְתָּ כִּי־עֶבֶד הָיִיתָ בְּאֶרֶץ מִצְרַיִם וַיֹּצִאֲךָ יְהוָה אֱלֹהֶיךָ מִשָּׁם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה עַל־כֵּן צִוְּךָ יְהוָה אֱלֹהֶיךָ לַעֲשׂוֹת אֶת־יוֹם הַשַׁבָּת׃ 5.21. וַתֹּאמְרוּ הֵן הֶרְאָנוּ יְהוָה אֱלֹהֵינוּ אֶת־כְּבֹדוֹ וְאֶת־גָּדְלוֹ וְאֶת־קֹלוֹ שָׁמַעְנוּ מִתּוֹךְ הָאֵשׁ הַיּוֹם הַזֶּה רָאִינוּ כִּי־יְדַבֵּר אֱלֹהִים אֶת־הָאָדָם וָחָי׃ 5.22. וְעַתָּה לָמָּה נָמוּת כִּי תֹאכְלֵנוּ הָאֵשׁ הַגְּדֹלָה הַזֹּאת אִם־יֹסְפִים אֲנַחְנוּ לִשְׁמֹעַ אֶת־קוֹל יְהוָה אֱלֹהֵינוּ עוֹד וָמָתְנוּ׃ 5.23. כִּי מִי כָל־בָּשָׂר אֲשֶׁר שָׁמַע קוֹל אֱלֹהִים חַיִּים מְדַבֵּר מִתּוֹךְ־הָאֵשׁ כָּמֹנוּ וַיֶּחִי׃ 5.24. קְרַב אַתָּה וּשֲׁמָע אֵת כָּל־אֲשֶׁר יֹאמַר יְהוָה אֱלֹהֵינוּ וְאַתְּ תְּדַבֵּר אֵלֵינוּ אֵת כָּל־אֲשֶׁר יְדַבֵּר יְהוָה אֱלֹהֵינוּ אֵלֶיךָ וְשָׁמַעְנוּ וְעָשִׂינוּ׃ 5.25. וַיִּשְׁמַע יְהוָה אֶת־קוֹל דִּבְרֵיכֶם בְּדַבֶּרְכֶם אֵלָי וַיֹּאמֶר יְהוָה אֵלַי שָׁמַעְתִּי אֶת־קוֹל דִּבְרֵי הָעָם הַזֶּה אֲשֶׁר דִּבְּרוּ אֵלֶיךָ הֵיטִיבוּ כָּל־אֲשֶׁר דִּבֵּרוּ׃ 5.26. מִי־יִתֵּן וְהָיָה לְבָבָם זֶה לָהֶם לְיִרְאָה אֹתִי וְלִשְׁמֹר אֶת־כָּל־מִצְוֺתַי כָּל־הַיָּמִים לְמַעַן יִיטַב לָהֶם וְלִבְנֵיהֶם לְעֹלָם׃ 5.27. לֵךְ אֱמֹר לָהֶם שׁוּבוּ לָכֶם לְאָהֳלֵיכֶם׃ 5.28. וְאַתָּה פֹּה עֲמֹד עִמָּדִי וַאֲדַבְּרָה אֵלֶיךָ אֵת כָּל־הַמִּצְוָה וְהַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר תְּלַמְּדֵם וְעָשׂוּ בָאָרֶץ אֲשֶׁר אָנֹכִי נֹתֵן לָהֶם לְרִשְׁתָּהּ׃ 5.29. וּשְׁמַרְתֶּם לַעֲשׂוֹת כַּאֲשֶׁר צִוָּה יְהוָה אֱלֹהֵיכֶם אֶתְכֶם לֹא תָסֻרוּ יָמִין וּשְׂמֹאל׃ 6.6. וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ׃ 7.1. וּמְשַׁלֵּם לְשֹׂנְאָיו אֶל־פָּנָיו לְהַאֲבִידוֹ לֹא יְאַחֵר לְשֹׂנְאוֹ אֶל־פָּנָיו יְשַׁלֶּם־לוֹ׃ 7.1. כִּי יְבִיאֲךָ יְהוָה אֱלֹהֶיךָ אֶל־הָאָרֶץ אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ וְנָשַׁל גּוֹיִם־רַבִּים מִפָּנֶיךָ הַחִתִּי וְהַגִּרְגָּשִׁי וְהָאֱמֹרִי וְהַכְּנַעֲנִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי שִׁבְעָה גוֹיִם רַבִּים וַעֲצוּמִים מִמֶּךָּ׃ 7.2. וּנְתָנָם יְהוָה אֱלֹהֶיךָ לְפָנֶיךָ וְהִכִּיתָם הַחֲרֵם תַּחֲרִים אֹתָם לֹא־תִכְרֹת לָהֶם בְּרִית וְלֹא תְחָנֵּם׃ 7.2. וְגַם אֶת־הַצִּרְעָה יְשַׁלַּח יְהוָה אֱלֹהֶיךָ בָּם עַד־אֲבֹד הַנִּשְׁאָרִים וְהַנִּסְתָּרִים מִפָּנֶיךָ׃ 7.3. וְלֹא תִתְחַתֵּן בָּם בִּתְּךָ לֹא־תִתֵּן לִבְנוֹ וּבִתּוֹ לֹא־תִקַּח לִבְנֶךָ׃ 7.4. כִּי־יָסִיר אֶת־בִּנְךָ מֵאַחֲרַי וְעָבְדוּ אֱלֹהִים אֲחֵרִים וְחָרָה אַף־יְהוָה בָּכֶם וְהִשְׁמִידְךָ מַהֵר׃ 8.7. כִּי יְהוָה אֱלֹהֶיךָ מְבִיאֲךָ אֶל־אֶרֶץ טוֹבָה אֶרֶץ נַחֲלֵי מָיִם עֲיָנֹת וּתְהֹמֹת יֹצְאִים בַּבִּקְעָה וּבָהָר׃ 8.8. אֶרֶץ חִטָּה וּשְׂעֹרָה וְגֶפֶן וּתְאֵנָה וְרִמּוֹן אֶרֶץ־זֵית שֶׁמֶן וּדְבָשׁ׃ 8.9. אֶרֶץ אֲשֶׁר לֹא בְמִסְכֵּנֻת תֹּאכַל־בָּהּ לֶחֶם לֹא־תֶחְסַר כֹּל בָּהּ אֶרֶץ אֲשֶׁר אֲבָנֶיהָ בַרְזֶל וּמֵהֲרָרֶיהָ תַּחְצֹב נְחֹשֶׁת׃ 8.11. הִשָּׁמֶר לְךָ פֶּן־תִּשְׁכַּח אֶת־יְהוָה אֱלֹהֶיךָ לְבִלְתִּי שְׁמֹר מִצְוֺתָיו וּמִשְׁפָּטָיו וְחֻקֹּתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם׃ 8.12. פֶּן־תֹּאכַל וְשָׂבָעְתָּ וּבָתִּים טוֹבִים תִּבְנֶה וְיָשָׁבְתָּ׃ 8.13. וּבְקָרְךָ וְצֹאנְךָ יִרְבְּיֻן וְכֶסֶף וְזָהָב יִרְבֶּה־לָּךְ וְכֹל אֲשֶׁר־לְךָ יִרְבֶּה׃ 8.14. וְרָם לְבָבֶךָ וְשָׁכַחְתָּ אֶת־יְהוָה אֱלֹהֶיךָ הַמּוֹצִיאֲךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 8.19. וְהָיָה אִם־שָׁכֹחַ תִּשְׁכַּח אֶת־יְהוָה אֱלֹהֶיךָ וְהָלַכְתָּ אַחֲרֵי אֱלֹהִים אֲחֵרִים וַעֲבַדְתָּם וְהִשְׁתַּחֲוִיתָ לָהֶם הַעִדֹתִי בָכֶם הַיּוֹם כִּי אָבֹד תֹּאבֵדוּן׃ 11.18. וְשַׂמְתֶּם אֶת־דְּבָרַי אֵלֶּה עַל־לְבַבְכֶם וְעַל־נַפְשְׁכֶם וּקְשַׁרְתֶּם אֹתָם לְאוֹת עַל־יֶדְכֶם וְהָיוּ לְטוֹטָפֹת בֵּין עֵינֵיכֶם׃ 12.2. כִּי־יַרְחִיב יְהוָה אֱלֹהֶיךָ אֶת־גְּבוּלְךָ כַּאֲשֶׁר דִּבֶּר־לָךְ וְאָמַרְתָּ אֹכְלָה בָשָׂר כִּי־תְאַוֶּה נַפְשְׁךָ לֶאֱכֹל בָּשָׂר בְּכָל־אַוַּת נַפְשְׁךָ תֹּאכַל בָּשָׂר׃ 12.2. אַבֵּד תְּאַבְּדוּן אֶת־כָּל־הַמְּקֹמוֹת אֲשֶׁר עָבְדוּ־שָׁם הַגּוֹיִם אֲשֶׁר אַתֶּם יֹרְשִׁים אֹתָם אֶת־אֱלֹהֵיהֶם עַל־הֶהָרִים הָרָמִים וְעַל־הַגְּבָעוֹת וְתַחַת כָּל־עֵץ רַעֲנָן׃ 12.3. הִשָּׁמֶר לְךָ פֶּן־תִּנָּקֵשׁ אַחֲרֵיהֶם אַחֲרֵי הִשָּׁמְדָם מִפָּנֶיךָ וּפֶן־תִּדְרֹשׁ לֵאלֹהֵיהֶם לֵאמֹר אֵיכָה יַעַבְדוּ הַגּוֹיִם הָאֵלֶּה אֶת־אֱלֹהֵיהֶם וְאֶעֱשֶׂה־כֵּן גַּם־אָנִי׃ 12.3. וְנִתַּצְתֶּם אֶת־מִזְבּחֹתָם וְשִׁבַּרְתֶּם אֶת־מַצֵּבֹתָם וַאֲשֵׁרֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ וּפְסִילֵי אֱלֹהֵיהֶם תְּגַדֵּעוּן וְאִבַּדְתֶּם אֶת־שְׁמָם מִן־הַמָּקוֹם הַהוּא׃ 13.1. אֵת כָּל־הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם אֹתוֹ תִשְׁמְרוּ לַעֲשׂוֹת לֹא־תֹסֵף עָלָיו וְלֹא תִגְרַע מִמֶּנּוּ׃ 13.1. כִּי הָרֹג תַּהַרְגֶנּוּ יָדְךָ תִּהְיֶה־בּוֹ בָרִאשׁוֹנָה לַהֲמִיתוֹ וְיַד כָּל־הָעָם בָּאַחֲרֹנָה׃ 13.2. כִּי־יָקוּם בְּקִרְבְּךָ נָבִיא אוֹ חֹלֵם חֲלוֹם וְנָתַן אֵלֶיךָ אוֹת אוֹ מוֹפֵת׃ 13.3. וּבָא הָאוֹת וְהַמּוֹפֵת אֲשֶׁר־דִּבֶּר אֵלֶיךָ לֵאמֹר נֵלְכָה אַחֲרֵי אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יְדַעְתָּם וְנָעָבְדֵם׃ 13.4. לֹא תִשְׁמַע אֶל־דִּבְרֵי הַנָּבִיא הַהוּא אוֹ אֶל־חוֹלֵם הַחֲלוֹם הַהוּא כִּי מְנַסֶּה יְהוָה אֱלֹהֵיכֶם אֶתְכֶם לָדַעַת הֲיִשְׁכֶם אֹהֲבִים אֶת־יְהוָה אֱלֹהֵיכֶם בְּכָל־לְבַבְכֶם וּבְכָל־נַפְשְׁכֶם׃ 13.5. אַחֲרֵי יְהוָה אֱלֹהֵיכֶם תֵּלֵכוּ וְאֹתוֹ תִירָאוּ וְאֶת־מִצְוֺתָיו תִּשְׁמֹרוּ וּבְקֹלוֹ תִשְׁמָעוּ וְאֹתוֹ תַעֲבֹדוּ וּבוֹ תִדְבָּקוּן׃ 13.6. וְהַנָּבִיא הַהוּא אוֹ חֹלֵם הַחֲלוֹם הַהוּא יוּמָת כִּי דִבֶּר־סָרָה עַל־יְהוָה אֱלֹהֵיכֶם הַמּוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרַיִם וְהַפֹּדְךָ מִבֵּית עֲבָדִים לְהַדִּיחֲךָ מִן־הַדֶּרֶךְ אֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ לָלֶכֶת בָּהּ וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃ 17.8. כִּי יִפָּלֵא מִמְּךָ דָבָר לַמִּשְׁפָּט בֵּין־דָּם לְדָם בֵּין־דִּין לְדִין וּבֵין נֶגַע לָנֶגַע דִּבְרֵי רִיבֹת בִּשְׁעָרֶיךָ וְקַמְתָּ וְעָלִיתָ אֶל־הַמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ׃ 17.9. וּבָאתָ אֶל־הַכֹּהֲנִים הַלְוִיִּם וְאֶל־הַשֹּׁפֵט אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְדָרַשְׁתָּ וְהִגִּידוּ לְךָ אֵת דְּבַר הַמִּשְׁפָּט׃ 17.11. עַל־פִּי הַתּוֹרָה אֲשֶׁר יוֹרוּךָ וְעַל־הַמִּשְׁפָּט אֲשֶׁר־יֹאמְרוּ לְךָ תַּעֲשֶׂה לֹא תָסוּר מִן־הַדָּבָר אֲשֶׁר־יַגִּידוּ לְךָ יָמִין וּשְׂמֹאל׃ 17.12. וְהָאִישׁ אֲשֶׁר־יַעֲשֶׂה בְזָדוֹן לְבִלְתִּי שְׁמֹעַ אֶל־הַכֹּהֵן הָעֹמֵד לְשָׁרֶת שָׁם אֶת־יְהוָה אֱלֹהֶיךָ אוֹ אֶל־הַשֹּׁפֵט וּמֵת הָאִישׁ הַהוּא וּבִעַרְתָּ הָרָע מִיִּשְׂרָאֵל׃ 17.13. וְכָל־הָעָם יִשְׁמְעוּ וְיִרָאוּ וְלֹא יְזִידוּן עוֹד׃ 17.14. כִּי־תָבֹא אֶל־הָאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ וִירִשְׁתָּהּ וְיָשַׁבְתָּה בָּהּ וְאָמַרְתָּ אָשִׂימָה עָלַי מֶלֶךְ כְּכָל־הַגּוֹיִם אֲשֶׁר סְבִיבֹתָי׃ 17.15. שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ מִקֶּרֶב אַחֶיךָ תָּשִׂים עָלֶיךָ מֶלֶךְ לֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי אֲשֶׁר לֹא־אָחִיךָ הוּא׃ 17.16. רַק לֹא־יַרְבֶּה־לּוֹ סוּסִים וְלֹא־יָשִׁיב אֶת־הָעָם מִצְרַיְמָה לְמַעַן הַרְבּוֹת סוּס וַיהוָה אָמַר לָכֶם לֹא תֹסִפוּן לָשׁוּב בַּדֶּרֶךְ הַזֶּה עוֹד׃ 17.17. וְלֹא יַרְבֶּה־לּוֹ נָשִׁים וְלֹא יָסוּר לְבָבוֹ וְכֶסֶף וְזָהָב לֹא יַרְבֶּה־לּוֹ מְאֹד׃ 17.18. וְהָיָה כְשִׁבְתּוֹ עַל כִּסֵּא מַמְלַכְתּוֹ וְכָתַב לוֹ אֶת־מִשְׁנֵה הַתּוֹרָה הַזֹּאת עַל־סֵפֶר מִלִּפְנֵי הַכֹּהֲנִים הַלְוִיִּם׃ 17.19. וְהָיְתָה עִמּוֹ וְקָרָא בוֹ כָּל־יְמֵי חַיָּיו לְמַעַן יִלְמַד לְיִרְאָה אֶת־יְהוָה אֱלֹהָיו לִשְׁמֹר אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת וְאֶת־הַחֻקִּים הָאֵלֶּה לַעֲשֹׂתָם׃ 18.9. כִּי אַתָּה בָּא אֶל־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא־תִלְמַד לַעֲשׂוֹת כְּתוֹעֲבֹת הַגּוֹיִם הָהֵם׃ 18.11. וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃ 18.12. כִּי־תוֹעֲבַת יְהוָה כָּל־עֹשֵׂה אֵלֶּה וּבִגְלַל הַתּוֹעֵבֹת הָאֵלֶּה יְהוָה אֱלֹהֶיךָ מוֹרִישׁ אוֹתָם מִפָּנֶיךָ׃ 18.13. תָּמִים תִּהְיֶה עִם יְהוָה אֱלֹהֶיךָ׃ 18.14. כִּי הַגּוֹיִם הָאֵלֶּה אֲשֶׁר אַתָּה יוֹרֵשׁ אוֹתָם אֶל־מְעֹנְנִים וְאֶל־קֹסְמִים יִשְׁמָעוּ וְאַתָּה לֹא כֵן נָתַן לְךָ יְהוָה אֱלֹהֶיךָ׃ 18.15. נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן׃ 18.16. כְּכֹל אֲשֶׁר־שָׁאַלְתָּ מֵעִם יְהוָה אֱלֹהֶיךָ בְּחֹרֵב בְּיוֹם הַקָּהָל לֵאמֹר לֹא אֹסֵף לִשְׁמֹעַ אֶת־קוֹל יְהוָה אֱלֹהָי וְאֶת־הָאֵשׁ הַגְּדֹלָה הַזֹּאת לֹא־אֶרְאֶה עוֹד וְלֹא אָמוּת׃ 18.17. וַיֹּאמֶר יְהוָה אֵלָי הֵיטִיבוּ אֲשֶׁר דִּבֵּרוּ׃ 18.18. נָבִיא אָקִים לָהֶם מִקֶּרֶב אֲחֵיהֶם כָּמוֹךָ וְנָתַתִּי דְבָרַי בְּפִיו וְדִבֶּר אֲלֵיהֶם אֵת כָּל־אֲשֶׁר אֲצַוֶּנּוּ׃ 18.21. וְכִי תֹאמַר בִּלְבָבֶךָ אֵיכָה נֵדַע אֶת־הַדָּבָר אֲשֶׁר לֹא־דִבְּרוֹ יְהוָה׃ 18.22. אֲשֶׁר יְדַבֵּר הַנָּבִיא בְּשֵׁם יְהוָה וְלֹא־יִהְיֶה הַדָּבָר וְלֹא יָבוֹא הוּא הַדָּבָר אֲשֶׁר לֹא־דִבְּרוֹ יְהוָה בְּזָדוֹן דִּבְּרוֹ הַנָּבִיא לֹא תָגוּר מִמֶּנּוּ׃ 19.19. וַעֲשִׂיתֶם לוֹ כַּאֲשֶׁר זָמַם לַעֲשׂוֹת לְאָחִיו וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃ 27.26. אָרוּר אֲשֶׁר לֹא־יָקִים אֶת־דִּבְרֵי הַתּוֹרָה־הַזֹּאת לַעֲשׂוֹת אוֹתָם וְאָמַר כָּל־הָעָם אָמֵן׃ 28.14. וְלֹא תָסוּר מִכָּל־הַדְּבָרִים אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם יָמִין וּשְׂמֹאול לָלֶכֶת אַחֲרֵי אֱלֹהִים אֲחֵרִים לְעָבְדָם׃ 28.58. אִם־לֹא תִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת הַכְּתוּבִים בַּסֵּפֶר הַזֶּה לְיִרְאָה אֶת־הַשֵּׁם הַנִּכְבָּד וְהַנּוֹרָא הַזֶּה אֵת יְהוָה אֱלֹהֶיךָ׃ 28.69. אֵלֶּה דִבְרֵי הַבְּרִית אֲ‍שֶׁר־צִוָּה יְהוָה אֶת־מֹשֶׁה לִכְרֹת אֶת־בְּנֵי יִשְׂרָאֵל בְּאֶרֶץ מוֹאָב מִלְּבַד הַבְּרִית אֲשֶׁר־כָּרַת אִתָּם בְּחֹרֵב׃ 30.15. רְאֵה נָתַתִּי לְפָנֶיךָ הַיּוֹם אֶת־הַחַיִּים וְאֶת־הַטּוֹב וְאֶת־הַמָּוֶת וְאֶת־הָרָע׃ 31.12. הַקְהֵל אֶת־הָעָם הָאֲנָשִׁים וְהַנָּשִׁים וְהַטַּף וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יִשְׁמְעוּ וּלְמַעַן יִלְמְדוּ וְיָרְאוּ אֶת־יְהוָה אֱלֹהֵיכֶם וְשָׁמְרוּ לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת׃ 31.24. וַיְהִי כְּכַלּוֹת מֹשֶׁה לִכְתֹּב אֶת־דִּבְרֵי הַתּוֹרָה־הַזֹּאת עַל־סֵפֶר עַד תֻּמָּם׃ 32.35. לִי נָקָם וְשִׁלֵּם לְעֵת תָּמוּט רַגְלָם כִּי קָרוֹב יוֹם אֵידָם וְחָשׁ עֲתִדֹת לָמוֹ׃ 32.36. כִּי־יָדִין יְהוָה עַמּוֹ וְעַל־עֲבָדָיו יִתְנֶחָם כִּי יִרְאֶה כִּי־אָזְלַת יָד וְאֶפֶס עָצוּר וְעָזוּב׃ 32.46. וַיֹּאמֶר אֲלֵהֶם שִׂימוּ לְבַבְכֶם לְכָל־הַדְּבָרִים אֲשֶׁר אָנֹכִי מֵעִיד בָּכֶם הַיּוֹם אֲשֶׁר תְּצַוֻּם אֶת־בְּנֵיכֶם לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת׃ 32.47. כִּי לֹא־דָבָר רֵק הוּא מִכֶּם כִּי־הוּא חַיֵּיכֶם וּבַדָּבָר הַזֶּה תַּאֲרִיכוּ יָמִים עַל־הָאֲדָמָה אֲשֶׁר אַתֶּם עֹבְרִים אֶת־הַיַּרְדֵּן שָׁמָּה לְרִשְׁתָּהּ׃ 33.8. וּלְלֵוִי אָמַר תֻּמֶּיךָ וְאוּרֶיךָ לְאִישׁ חֲסִידֶךָ אֲשֶׁר נִסִּיתוֹ בְּמַסָּה תְּרִיבֵהוּ עַל־מֵי מְרִיבָה׃ 33.9. הָאֹמֵר לְאָבִיו וּלְאִמּוֹ לֹא רְאִיתִיו וְאֶת־אֶחָיו לֹא הִכִּיר וְאֶת־בנו [בָּנָיו] לֹא יָדָע כִּי שָׁמְרוּ אִמְרָתֶךָ וּבְרִיתְךָ יִנְצֹרוּ׃ 33.11. בָּרֵךְ יְהוָה חֵילוֹ וּפֹעַל יָדָיו תִּרְצֶה מְחַץ מָתְנַיִם קָמָיו וּמְשַׂנְאָיו מִן־יְקוּמוּן׃ 34.5. וַיָּמָת שָׁם מֹשֶׁה עֶבֶד־יְהוָה בְּאֶרֶץ מוֹאָב עַל־פִּי יְהוָה׃ 1.1. THESE ARE the words which Moses spoke unto all Israel beyond the Jordan; in the wilderness, in the Arabah, over against Suph, between Paran and Tophel, and Laban, and Hazeroth, and Di-zahab." 1.18. And I commanded you at that time all the things which ye should do." 4.2. Ye shall not add unto the word which I command you, neither shall ye diminish from it, that ye may keep the commandments of the LORD your God which I command you." 4.10. the day that thou stoodest before the LORD thy God in Horeb, when the LORD said unto me: ‘Assemble Me the people, and I will make them hear My words that they may learn to fear Me all the days that they live upon the earth, and that they may teach their children.’" 4.12. And the LORD spoke unto you out of the midst of the fire; ye heard the voice of words, but ye saw no form; only a voice." 4.13. And He declared unto you His covet, which He commanded you to perform, even the ten words; and He wrote them upon two tables of stone." 4.36. Out of heaven He made thee to hear His voice, that He might instruct thee; and upon earth He made thee to see His great fire; and thou didst hear His words out of the midst of the fire." 5.2. The LORD our God made a covet with us in Horeb." 5.3. The LORD made not this covet with our fathers, but with us, even us, who are all of us here alive this day." 5.6. I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage." 5.7. Thou shalt have no other gods before Me." 5.15. And thou shalt remember that thou was a servant in the land of Egypt, and the LORD thy God brought thee out thence by a mighty hand and by an outstretched arm; therefore the LORD thy God commanded thee to keep the sabbath day." 5.20. And it came to pass, when ye heard the voice out of the midst of the darkness, while the mountain did burn with fire, that ye came near unto me, even all the heads of your tribes, and your elders;" 5.21. and ye said: ‘Behold, the LORD our God hath shown us His glory and His greatness, and we have heard His voice out of the midst of the fire; we have seen this day that God doth speak with man, and he liveth." 5.22. Now therefore why should we die? for this great fire will consume us; if we hear the voice of the LORD our God any more, then we shall die." 5.23. For who is there of all flesh, that hath heard the voice of the living God speaking out of the midst of the fire, as we have, and lived?" 5.24. Go thou near, and hear all that the LORD our God may say; and thou shalt speak unto us all that the LORD our God may speak unto thee; and we will hear it and do it.’" 5.25. And the LORD heard the voice of your words, when ye spoke unto me; and the LORD said unto me: ‘I have heard the voice of the words of this people, which they have spoken unto thee; they have well said all that they have spoken." 5.26. Oh that they had such a heart as this alway, to fear Me, and keep all My commandments, that it might be well with them, and with their children for ever!" 5.27. Go say to them: Return ye to your tents." 5.28. But as for thee, stand thou here by Me, and I will speak unto thee all the commandment, and the statutes, and the ordices, which thou shalt teach them, that they may do them in the land which I give them to possess it.’" 5.29. Ye shall observe to do therefore as the LORD your God hath commanded you; ye shall not turn aside to the right hand or to the left." 6.6. And these words, which I command thee this day, shall be upon thy heart;" 7.1. When the LORD thy God shall bring thee into the land whither thou goest to possess it, and shall cast out many nations before thee, the Hittite, and the Girgashite, and the Amorite, and the Canaanite, and the Perizzite, and the Hivite, and the Jebusite, seven nations greater and mightier than thou;" 7.2. and when the LORD thy God shall deliver them up before thee, and thou shalt smite them; then thou shalt utterly destroy them; thou shalt make no covet with them, nor show mercy unto them;" 7.3. neither shalt thou make marriages with them: thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son." 7.4. For he will turn away thy son from following Me, that they may serve other gods; so will the anger of the LORD be kindled against you, and He will destroy thee quickly." 8.7. For the LORD thy God bringeth thee into a good land, a land of brooks of water, of fountains and depths, springing forth in valleys and hills;" 8.8. a land of wheat and barley, and vines and fig-trees and pomegranates; a land of olive-trees and honey;" 8.9. a land wherein thou shalt eat bread without scarceness, thou shalt not lack any thing in it; a land whose stones are iron, and out of whose hills thou mayest dig brass." 8.10. And thou shalt eat and be satisfied, and bless the LORD thy God for the good land which He hath given thee." 8.11. Beware lest thou forget the LORD thy God, in not keeping His commandments, and His ordices, and His statutes, which I command thee this day;" 8.12. lest when thou hast eaten and art satisfied, and hast built goodly houses, and dwelt therein;" 8.13. and when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied;" 8.14. then thy heart be lifted up, and thou forget the LORD thy God, who brought thee forth out of the land of Egypt, out of the house of bondage;" 8.19. And it shall be, if thou shalt forget the LORD thy God, and walk after other gods, and serve them, and worship them, I forewarn you this day that ye shall surely perish." 8.20. As the nations that the LORD maketh to perish before you, so shall ye perish; because ye would not hearken unto the voice of the LORD your God." 11.18. Therefore shall ye lay up these My words in your heart and in your soul; and ye shall bind them for a sign upon your hand, and they shall be for frontlets between your eyes." 12.2. Ye shall surely destroy all the places, wherein the nations that ye are to dispossess served their gods, upon the high mountains, and upon the hills, and under every leafy tree." 12.3. And ye shall break down their altars, and dash in pieces their pillars, and burn their Asherim with fire; and ye shall hew down the graven images of their gods; and ye shall destroy their name out of that place." 13.1. All this word which I command you, that shall ye observe to do; thou shalt not add thereto, nor diminish from it." 13.2. If there arise in the midst of thee a prophet, or a dreamer of dreams—and he give thee a sign or a wonder," 13.3. and the sign or the wonder come to pass, whereof he spoke unto thee—saying: ‘Let us go after other gods, which thou hast not known, and let us serve them’;" 13.4. thou shalt not hearken unto the words of that prophet, or unto that dreamer of dreams; for the LORD your God putteth you to proof, to know whether ye do love the LORD your God with all your heart and with all your soul." 13.5. After the LORD your God shall ye walk, and Him shall ye fear, and His commandments shall ye keep, and unto His voice shall ye hearken, and Him shall ye serve, and unto Him shall ye cleave." 13.6. And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken perversion against the LORD your God, who brought you out of the land of Egypt, and redeemed thee out of the house of bondage, to draw thee aside out of the way which the LORD thy God commanded thee to walk in. So shalt thou put away the evil from the midst of thee." 17.8. If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, even matters of controversy within thy gates; then shalt thou arise, and get thee up unto the place which the LORD thy God shall choose." 17.9. And thou shall come unto the priests the Levites, and unto the judge that shall be in those days; and thou shalt inquire; and they shall declare unto thee the sentence of judgment." 17.10. And thou shalt do according to the tenor of the sentence, which they shall declare unto thee from that place which the LORD shall choose; and thou shalt observe to do according to all that they shall teach thee." 17.11. According to the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do; thou shalt not turn aside from the sentence which they shall declare unto thee, to the right hand, nor to the left." 17.12. And the man that doeth presumptuously, in not hearkening unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die; and thou shalt exterminate the evil from Israel." 17.13. And all the people shall hear, and fear, and do no more presumptuously." 17.14. When thou art come unto the land which the LORD thy God giveth thee, and shalt possess it, and shalt dwell therein; and shalt say: ‘I will set a king over me, like all the nations that are round about me’;" 17.15. thou shalt in any wise set him king over thee, whom the LORD thy God shall choose; one from among thy brethren shalt thou set king over thee; thou mayest not put a foreigner over thee, who is not thy brother." 17.16. Only he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses; forasmuch as the LORD hath said unto you: ‘Ye shall henceforth return no more that way.’" 17.17. Neither shall he multiply wives to himself, that his heart turn not away; neither shall he greatly multiply to himself silver and gold." 17.18. And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book, out of that which is before the priests the Levites." 17.19. And it shall be with him, and he shall read therein all the days of his life; that he may learn to fear the LORD his God, to keep all the words of this law and these statutes, to do them;" 17.20. that his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left; to the end that he may prolong his days in his kingdom, he and his children, in the midst of Israel." 18.9. When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations." 18.10. There shall not be found among you any one that maketh his son or his daughter to pass through the fire, one that useth divination, a soothsayer, or an enchanter, or a sorcerer," 18.11. or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer." 18.12. For whosoever doeth these things is an abomination unto the LORD; and because of these abominations the LORD thy God is driving them out from before thee." 18.13. Thou shalt be whole-hearted with the LORD thy God." 18.14. For these nations, that thou art to dispossess, hearken unto soothsayers, and unto diviners; but as for thee, the LORD thy God hath not suffered thee so to do." 18.15. A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;" 18.16. according to all that thou didst desire of the LORD thy God in Horeb in the day of the assembly, saying: ‘Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.’" 18.17. And the LORD said unto me: ‘They have well said that which they have spoken." 18.18. I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him." 18.20. But the prophet, that shall speak a word presumptuously in My name, which I have not commanded him to speak, or that shall speak in the name of other gods, that same prophet shall die.’" 18.21. And if thou say in thy heart: ‘How shall we know the word which the LORD hath not spoken?’" 18.22. When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken; the prophet hath spoken it presumptuously, thou shalt not be afraid of him." 19.19. then shall ye do unto him, as he had purposed to do unto his brother; so shalt thou put away the evil from the midst of thee." 27.26. Cursed be he that confirmeth not the words of this law to do them. And all the people shall say: Amen.’" 28.14. and shalt not turn aside from any of the words which I command you this day, to the right hand, or to the left, to go after other gods to serve them. ." 28.58. If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and awful Name, the LORD thy God;" 28.69. These are the words of the covet which the LORD commanded Moses to make with the children of Israel in the land of Moab, beside the covet which He made with them in Horeb." 30.15. See, I have set before thee this day life and good, and death and evil," 31.12. Assemble the people, the men and the women and the little ones, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law;" 31.24. And it came to pass, when Moses had made an end of writing the words of this law in a book, until they were finished," 32.35. Vengeance is Mine, and recompense, Against the time when their foot shall slip; For the day of their calamity is at hand, And the things that are to come upon them shall make haste." 32.36. For the LORD will judge His people, And repent Himself for His servants; When He seeth that their stay is gone, And there is none remaining, shut up or left at large." 32.46. he said unto them: ‘Set your heart unto all the words wherewith I testify against you this day; that ye may charge your children therewith to observe to do all the words of this law." 32.47. For it is no vain thing for you; because it is your life, and through this thing ye shall prolong your days upon the land, whither ye go over the Jordan to possess it.’" 33.8. And of Levi he said: Thy Thummim and Thy Urim be with Thy holy one, Whom Thou didst prove at Massah, With whom Thou didst strive at the waters of Meribah;" 33.9. Who said of his father, and of his mother: ‘I have not seen him’; Neither did he acknowledge his brethren, Nor knew he his own children; For they have observed Thy word, And keep Thy covet." 33.10. They shall teach Jacob Thine ordices, And Israel Thy law; They shall put incense before Thee, And whole burnt-offering upon Thine altar. ." 33.11. Bless, LORD, his substance, And accept the work of his hands; Smite through the loins of them that rise up against him, And of them that hate him, that they rise not again." 34.5. So Moses the servant of the LORD died there in the land of Moab, according to the word of the LORD."
2. Hebrew Bible, Exodus, 2.1-2.10, 3.2, 3.6, 3.15, 4.10, 7.1-7.2, 12.19, 12.42, 15.18, 20.21, 31.14, 33.18, 34.5-34.7 (9th cent. BCE - 3rd cent. BCE)

2.1. וַיִגְדַּל הַיֶּלֶד וַתְּבִאֵהוּ לְבַת־פַּרְעֹה וַיְהִי־לָהּ לְבֵן וַתִּקְרָא שְׁמוֹ מֹשֶׁה וַתֹּאמֶר כִּי מִן־הַמַּיִם מְשִׁיתִהוּ׃ 2.1. וַיֵּלֶךְ אִישׁ מִבֵּית לֵוִי וַיִּקַּח אֶת־בַּת־לֵוִי׃ 2.2. וַתַּהַר הָאִשָּׁה וַתֵּלֶד בֵּן וַתֵּרֶא אֹתוֹ כִּי־טוֹב הוּא וַתִּצְפְּנֵהוּ שְׁלֹשָׁה יְרָחִים׃ 2.2. וַיֹּאמֶר אֶל־בְּנֹתָיו וְאַיּוֹ לָמָּה זֶּה עֲזַבְתֶּן אֶת־הָאִישׁ קִרְאֶן לוֹ וְיֹאכַל לָחֶם׃ 2.3. וְלֹא־יָכְלָה עוֹד הַצְּפִינוֹ וַתִּקַּח־לוֹ תֵּבַת גֹּמֶא וַתַּחְמְרָה בַחֵמָר וּבַזָּפֶת וַתָּשֶׂם בָּהּ אֶת־הַיֶּלֶד וַתָּשֶׂם בַּסּוּף עַל־שְׂפַת הַיְאֹר׃ 2.4. וַתֵּתַצַּב אֲחֹתוֹ מֵרָחֹק לְדֵעָה מַה־יֵּעָשֶׂה לוֹ׃ 2.5. וַתֵּרֶד בַּת־פַּרְעֹה לִרְחֹץ עַל־הַיְאֹר וְנַעֲרֹתֶיהָ הֹלְכֹת עַל־יַד הַיְאֹר וַתֵּרֶא אֶת־הַתֵּבָה בְּתוֹךְ הַסּוּף וַתִּשְׁלַח אֶת־אֲמָתָהּ וַתִּקָּחֶהָ 2.6. וַתִּפְתַּח וַתִּרְאֵהוּ אֶת־הַיֶּלֶד וְהִנֵּה־נַעַר בֹּכֶה וַתַּחְמֹל עָלָיו וַתֹּאמֶר מִיַּלְדֵי הָעִבְרִים זֶה׃ 2.7. וַתֹּאמֶר אֲחֹתוֹ אֶל־בַּת־פַּרְעֹה הַאֵלֵךְ וְקָרָאתִי לָךְ אִשָּׁה מֵינֶקֶת מִן הָעִבְרִיֹּת וְתֵינִק לָךְ אֶת־הַיָּלֶד׃ 2.8. וַתֹּאמֶר־לָהּ בַּת־פַּרְעֹה לֵכִי וַתֵּלֶךְ הָעַלְמָה וַתִּקְרָא אֶת־אֵם הַיָּלֶד׃ 2.9. וַתֹּאמֶר לָהּ בַּת־פַּרְעֹה הֵילִיכִי אֶת־הַיֶּלֶד הַזֶּה וְהֵינִקִהוּ לִי וַאֲנִי אֶתֵּן אֶת־שְׂכָרֵךְ וַתִּקַּח הָאִשָּׁה הַיֶּלֶד וַתְּנִיקֵהוּ׃ 3.2. וַיֵּרָא מַלְאַךְ יְהֹוָה אֵלָיו בְּלַבַּת־אֵשׁ מִתּוֹךְ הַסְּנֶה וַיַּרְא וְהִנֵּה הַסְּנֶה בֹּעֵר בָּאֵשׁ וְהַסְּנֶה אֵינֶנּוּ אֻכָּל׃ 3.2. וְשָׁלַחְתִּי אֶת־יָדִי וְהִכֵּיתִי אֶת־מִצְרַיִם בְּכֹל נִפְלְאֹתַי אֲשֶׁר אֶעֱשֶׂה בְּקִרְבּוֹ וְאַחֲרֵי־כֵן יְשַׁלַּח אֶתְכֶם׃ 3.6. וַיֹּאמֶר אָנֹכִי אֱלֹהֵי אָבִיךָ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב וַיַּסְתֵּר מֹשֶׁה פָּנָיו כִּי יָרֵא מֵהַבִּיט אֶל־הָאֱלֹהִים׃ 3.15. וַיֹּאמֶר עוֹד אֱלֹהִים אֶל־מֹשֶׁה כֹּה־תֹאמַר אֶל־בְּנֵי יִשְׂרָאֵל יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב שְׁלָחַנִי אֲלֵיכֶם זֶה־שְּׁמִי לְעֹלָם וְזֶה זִכְרִי לְדֹר דֹּר׃ 7.1. וַיָּבֹא מֹשֶׁה וְאַהֲרֹן אֶל־פַּרְעֹה וַיַּעַשׂוּ כֵן כַּאֲשֶׁר צִוָּה יְהוָה וַיַּשְׁלֵךְ אַהֲרֹן אֶת־מַטֵּהוּ לִפְנֵי פַרְעֹה וְלִפְנֵי עֲבָדָיו וַיְהִי לְתַנִּין׃ 7.1. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה רְאֵה נְתַתִּיךָ אֱלֹהִים לְפַרְעֹה וְאַהֲרֹן אָחִיךָ יִהְיֶה נְבִיאֶךָ׃ 7.2. אַתָּה תְדַבֵּר אֵת כָּל־אֲשֶׁר אֲצַוֶּךָּ וְאַהֲרֹן אָחִיךָ יְדַבֵּר אֶל־פַּרְעֹה וְשִׁלַּח אֶת־בְּנֵי־יִשְׂרָאֵל מֵאַרְצוֹ׃ 7.2. וַיַּעֲשׂוּ־כֵן מֹשֶׁה וְאַהֲרֹן כַּאֲשֶׁר צִוָּה יְהוָה וַיָּרֶם בַּמַּטֶּה וַיַּךְ אֶת־הַמַּיִם אֲשֶׁר בַּיְאֹר לְעֵינֵי פַרְעֹה וּלְעֵינֵי עֲבָדָיו וַיֵּהָפְכוּ כָּל־הַמַּיִם אֲשֶׁר־בַּיְאֹר לְדָם׃ 12.19. שִׁבְעַת יָמִים שְׂאֹר לֹא יִמָּצֵא בְּבָתֵּיכֶם כִּי כָּל־אֹכֵל מַחְמֶצֶת וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעֲדַת יִשְׂרָאֵל בַּגֵּר וּבְאֶזְרַח הָאָרֶץ׃ 12.42. לֵיל שִׁמֻּרִים הוּא לַיהוָה לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם הוּא־הַלַּיְלָה הַזֶּה לַיהוָה שִׁמֻּרִים לְכָל־בְּנֵי יִשְׂרָאֵל לְדֹרֹתָם׃ 15.18. יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃ 20.21. מִזְבַּח אֲדָמָה תַּעֲשֶׂה־לִּי וְזָבַחְתָּ עָלָיו אֶת־עֹלֹתֶיךָ וְאֶת־שְׁלָמֶיךָ אֶת־צֹאנְךָ וְאֶת־בְּקָרֶךָ בְּכָל־הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת־שְׁמִי אָבוֹא אֵלֶיךָ וּבֵרַכְתִּיךָ׃ 31.14. וּשְׁמַרְתֶּם אֶת־הַשַּׁבָּת כִּי קֹדֶשׁ הִוא לָכֶם מְחַלְלֶיהָ מוֹת יוּמָת כִּי כָּל־הָעֹשֶׂה בָהּ מְלָאכָה וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִקֶּרֶב עַמֶּיהָ׃ 33.18. וַיֹּאמַר הַרְאֵנִי נָא אֶת־כְּבֹדֶךָ׃ 34.5. וַיֵּרֶד יְהוָה בֶּעָנָן וַיִּתְיַצֵּב עִמּוֹ שָׁם וַיִּקְרָא בְשֵׁם יְהוָה׃ 34.6. וַיַּעֲבֹר יְהוָה עַל־פָּנָיו וַיִּקְרָא יְהוָה יְהוָה אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד וֶאֱמֶת 34.7. נֹצֵר חֶסֶד לָאֲלָפִים נֹשֵׂא עָוֺן וָפֶשַׁע וְחַטָּאָה וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־בְּנֵי בָנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים׃ 2.1. And there went a man of the house of Levi, and took to wife a daughter of Levi." 2.2. And the woman conceived, and bore a son; and when she saw him that he was a goodly child, she hid him three months." 2.3. And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch; and she put the child therein, and laid it in the flags by the river’s brink." 2.4. And his sister stood afar off, to know what would be done to him." 2.5. And the daughter of Pharaoh came down to bathe in the river; and her maidens walked along by the river-side; and she saw the ark among the flags, and sent her handmaid to fetch it." 2.6. And she opened it, and saw it, even the child; and behold a boy that wept. And she had compassion on him, and said: ‘This is one of the Hebrews’children.’" 2.7. Then said his sister to Pharaoh’s daughter: ‘Shall I go and call thee a nurse of the Hebrew women, that she may nurse the child for thee?’" 2.8. And Pharaoh’s daughter said to her: ‘Go.’ And the maiden went and called the child’s mother." 2.9. And Pharaoh’s daughter said unto her: ‘Take this child away, and nurse it for me, and I will give thee thy wages.’ And the woman took the child, and nursed it." 2.10. And the child grew, and she brought him unto Pharaoh’s daughter, and he became her son. And she called his name Moses, and said: ‘Because I drew him out of the water.’" 3.2. And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush; and he looked, and, behold, the bush burned with fire, and the bush was not consumed." 3.6. Moreover He said: ‘I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob.’ And Moses hid his face; for he was afraid to look upon God." 3.15. And God said moreover unto Moses: ‘Thus shalt thou say unto the children of Israel: The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you; this is My name for ever, and this is My memorial unto all generations." 4.10. And Moses said unto the LORD: ‘Oh Lord, I am not a man of words, neither heretofore, nor since Thou hast spoken unto Thy servant; for I am slow of speech, and of a slow tongue.’" 7.1. And the LORD said unto Moses: ‘See, I have set thee in God’s stead to Pharaoh; and Aaron thy brother shall be thy prophet." 7.2. Thou shalt speak all that I command thee; and Aaron thy brother shall speak unto Pharaoh, that he let the children of Israel go out of his land." 12.19. Seven days shall there be no leaven found in your houses; for whosoever eateth that which is leavened, that soul shall be cut off from the congregation of Israel, whether he be a sojourner, or one that is born in the land." 12.42. It was a night of watching unto the LORD for bringing them out from the land of Egypt; this same night is a night of watching unto the LORD for all the children of Israel throughout their generations." 15.18. The LORD shall reign for ever and ever." 20.21. An altar of earth thou shalt make unto Me, and shalt sacrifice thereon thy burnt-offerings, and thy peace-offerings, thy sheep, and thine oxen; in every place where I cause My name to be mentioned I will come unto thee and bless thee." 31.14. Ye shall keep the sabbath therefore, for it is holy unto you; every one that profaneth it shall surely be put to death; for whosoever doeth any work therein, that soul shall be cut off from among his people." 33.18. And he said: ‘Show me, I pray Thee, Thy glory.’" 34.5. And the LORD descended in the cloud, and stood with him there, and proclaimed the name of the LORD." 34.6. And the LORD passed by before him, and proclaimed: ‘The LORD, the LORD, God, merciful and gracious, long-suffering, and abundant in goodness and truth;" 34.7. keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and unto the fourth generation.’"
3. Hebrew Bible, Genesis, 4.10, 12.3, 14.10, 17.6, 17.14, 17.16, 20.7, 22.18, 35.11, 36.31 (9th cent. BCE - 3rd cent. BCE)

12.3. וַאֲבָרֲכָה מְבָרְכֶיךָ וּמְקַלֶּלְךָ אָאֹר וְנִבְרְכוּ בְךָ כֹּל מִשְׁפְּחֹת הָאֲדָמָה׃ 17.6. וְהִפְרֵתִי אֹתְךָ בִּמְאֹד מְאֹד וּנְתַתִּיךָ לְגוֹיִם וּמְלָכִים מִמְּךָ יֵצֵאוּ׃ 17.14. וְעָרֵל זָכָר אֲשֶׁר לֹא־יִמּוֹל אֶת־בְּשַׂר עָרְלָתוֹ וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ אֶת־בְּרִיתִי הֵפַר׃ 17.16. וּבֵרַכְתִּי אֹתָהּ וְגַם נָתַתִּי מִמֶּנָּה לְךָ בֵּן וּבֵרַכְתִּיהָ וְהָיְתָה לְגוֹיִם מַלְכֵי עַמִּים מִמֶּנָּה יִהְיוּ׃ 20.7. וְעַתָּה הָשֵׁב אֵשֶׁת־הָאִישׁ כִּי־נָבִיא הוּא וְיִתְפַּלֵּל בַּעַדְךָ וֶחְיֵה וְאִם־אֵינְךָ מֵשִׁיב דַּע כִּי־מוֹת תָּמוּת אַתָּה וְכָל־אֲשֶׁר־לָךְ׃ 22.18. וְהִתְבָּרֲכוּ בְזַרְעֲךָ כֹּל גּוֹיֵי הָאָרֶץ עֵקֶב אֲשֶׁר שָׁמַעְתָּ בְּקֹלִי׃ 35.11. וַיֹּאמֶר לוֹ אֱלֹהִים אֲנִי אֵל שַׁדַּי פְּרֵה וּרְבֵה גּוֹי וּקְהַל גּוֹיִם יִהְיֶה מִמֶּךָּ וּמְלָכִים מֵחֲלָצֶיךָ יֵצֵאוּ׃ 36.31. וְאֵלֶּה הַמְּלָכִים אֲשֶׁר מָלְכוּ בְּאֶרֶץ אֱדוֹם לִפְנֵי מְלָךְ־מֶלֶךְ לִבְנֵי יִשְׂרָאֵל׃ 4.10. And He said: ‘What hast thou done? the voice of thy brother’s blood crieth unto Me from the ground." 12.3. And I will bless them that bless thee, and him that curseth thee will I curse; and in thee shall all the families of the earth be blessed.’" 14.10. Now the vale of Siddim was full of slime pits; and the kings of Sodom and Gomorrah fled, and they fell there, and they that remained fled to the mountain." 17.6. And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee." 17.14. And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken My covet.’" 17.16. And I will bless her, and moreover I will give thee a son of her; yea, I will bless her, and she shall be a mother of nations; kings of peoples shall be of her.’" 20.7. Now therefore restore the man’s wife; for he is a prophet, and he shall pray for thee, and thou shalt live; and if thou restore her not, know thou that thou shalt surely die, thou, and all that are thine.’" 22.18. and in thy seed shall all the nations of the earth be blessed; because thou hast hearkened to My voice.’" 35.11. And God said unto him: ‘I am God Almighty. Be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come out of thy loins;" 36.31. And these are the kings that reigned in the land of Edom, before there reigned any king over the children of Israel."
4. Hebrew Bible, Hosea, 8.4, 11.1 (9th cent. BCE - 3rd cent. BCE)

8.4. הֵם הִמְלִיכוּ וְלֹא מִמֶּנִּי הֵשִׂירוּ וְלֹא יָדָעְתִּי כַּסְפָּם וּזְהָבָם עָשׂוּ לָהֶם עֲצַבִּים לְמַעַן יִכָּרֵת׃ 11.1. אַחֲרֵי יְהוָה יֵלְכוּ כְּאַרְיֵה יִשְׁאָג כִּי־הוּא יִשְׁאַג וְיֶחֶרְדוּ בָנִים מִיָּם׃ 11.1. כִּי נַעַר יִשְׂרָאֵל וָאֹהֲבֵהוּ וּמִמִּצְרַיִם קָרָאתִי לִבְנִי׃ 8.4. They have set up kings, but not from Me, they have made princes, and I knew it not; of their silver and their gold have they made them idols, that they may be cut off." 11.1. When Israel was a child, then I loved him, And out of Egypt I called My son."
5. Hebrew Bible, Joel, 3.1-3.5 (9th cent. BCE - 3rd cent. BCE)

3.1. וְהָיָה אַחֲרֵי־כֵן אֶשְׁפּוֹךְ אֶת־רוּחִי עַל־כָּל־בָּשָׂר וְנִבְּאוּ בְּנֵיכֶם וּבְנוֹתֵיכֶם זִקְנֵיכֶם חֲלֹמוֹת יַחֲלֹמוּן בַּחוּרֵיכֶם חֶזְיֹנוֹת יִרְאוּ׃ 3.2. וְגַם עַל־הָעֲבָדִים וְעַל־הַשְּׁפָחוֹת בַּיָּמִים הָהֵמָּה אֶשְׁפּוֹךְ אֶת־רוּחִי׃ 3.3. וְנָתַתִּי מוֹפְתִים בַּשָּׁמַיִם וּבָאָרֶץ דָּם וָאֵשׁ וְתִימֲרוֹת עָשָׁן׃ 3.4. הַשֶּׁמֶשׁ יֵהָפֵךְ לְחֹשֶׁךְ וְהַיָּרֵחַ לְדָם לִפְנֵי בּוֹא יוֹם יְהוָה הַגָּדוֹל וְהַנּוֹרָא׃ 3.5. וְהָיָה כֹּל אֲשֶׁר־יִקְרָא בְּשֵׁם יְהוָה יִמָּלֵט כִּי בְּהַר־צִיּוֹן וּבִירוּשָׁלִַם תִּהְיֶה פְלֵיטָה כַּאֲשֶׁר אָמַר יְהוָה וּבַשְּׂרִידִים אֲשֶׁר יְהוָה קֹרֵא׃ 3.1. And it shall come to pass afterward, That I will pour out My spirit upon all flesh; And your sons and your daughters shall prophesy, Your old men shall dream dreams, Your young men shall see visions;" 3.2. And also upon the servants and upon the handmaids In those days will I pour out My spirit." 3.3. And I will shew wonders in the heavens and in the earth, Blood, and fire, and pillars of smoke." 3.4. The sun shall be turned into darkness, And the moon into blood, Before the great and terrible day of the LORD come. 3.5. And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered; For in mount Zion and in Jerusalem there shall be those that escape, As the LORD hath said, And among the remt those whom the LORD shall call."
6. Hebrew Bible, Leviticus, 17.4, 17.14, 18.29, 19.8, 20.17-20.18, 22.3, 23.29 (9th cent. BCE - 3rd cent. BCE)

17.4. וְאֶל־פֶּתַח אֹהֶל מוֹעֵד לֹא הֱבִיאוֹ לְהַקְרִיב קָרְבָּן לַיהוָה לִפְנֵי מִשְׁכַּן יְהוָה דָּם יֵחָשֵׁב לָאִישׁ הַהוּא דָּם שָׁפָךְ וְנִכְרַת הָאִישׁ הַהוּא מִקֶּרֶב עַמּוֹ׃ 17.14. כִּי־נֶפֶשׁ כָּל־בָּשָׂר דָּמוֹ בְנַפְשׁוֹ הוּא וָאֹמַר לִבְנֵי יִשְׂרָאֵל דַּם כָּל־בָּשָׂר לֹא תֹאכֵלוּ כִּי נֶפֶשׁ כָּל־בָּשָׂר דָּמוֹ הִוא כָּל־אֹכְלָיו יִכָּרֵת׃ 18.29. כִּי כָּל־אֲשֶׁר יַעֲשֶׂה מִכֹּל הַתּוֹעֵבוֹת הָאֵלֶּה וְנִכְרְתוּ הַנְּפָשׁוֹת הָעֹשֹׂת מִקֶּרֶב עַמָּם׃ 19.8. וְאֹכְלָיו עֲוֺנוֹ יִשָּׂא כִּי־אֶת־קֹדֶשׁ יְהוָה חִלֵּל וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ׃ 20.17. וְאִישׁ אֲשֶׁר־יִקַּח אֶת־אֲחֹתוֹ בַּת־אָבִיו אוֹ בַת־אִמּוֹ וְרָאָה אֶת־עֶרְוָתָהּ וְהִיא־תִרְאֶה אֶת־עֶרְוָתוֹ חֶסֶד הוּא וְנִכְרְתוּ לְעֵינֵי בְּנֵי עַמָּם עֶרְוַת אֲחֹתוֹ גִּלָּה עֲוֺנוֹ יִשָּׂא׃ 20.18. וְאִישׁ אֲשֶׁר־יִשְׁכַּב אֶת־אִשָּׁה דָּוָה וְגִלָּה אֶת־עֶרְוָתָהּ אֶת־מְקֹרָהּ הֶעֱרָה וְהִיא גִּלְּתָה אֶת־מְקוֹר דָּמֶיהָ וְנִכְרְתוּ שְׁנֵיהֶם מִקֶּרֶב עַמָּם׃ 22.3. בַּיּוֹם הַהוּא יֵאָכֵל לֹא־תוֹתִירוּ מִמֶּנּוּ עַד־בֹּקֶר אֲנִי יְהוָה׃ 22.3. אֱמֹר אֲלֵהֶם לְדֹרֹתֵיכֶם כָּל־אִישׁ אֲשֶׁר־יִקְרַב מִכָּל־זַרְעֲכֶם אֶל־הַקֳּדָשִׁים אֲשֶׁר יַקְדִּישׁוּ בְנֵי־יִשְׂרָאֵל לַיהוָה וְטֻמְאָתוֹ עָלָיו וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִלְּפָנַי אֲנִי יְהוָה׃ 23.29. כִּי כָל־הַנֶּפֶשׁ אֲשֶׁר לֹא־תְעֻנֶּה בְּעֶצֶם הַיּוֹם הַזֶּה וְנִכְרְתָה מֵעַמֶּיהָ׃ 17.4. and hath not brought it unto the door of the tent of meeting, to present it as an offering unto the LORD before the tabernacle of the LORD, blood shall be imputed unto that man; he hath shed blood; and that man shall be cut off from among his people." 17.14. For as to the life of all flesh, the blood thereof is all one with the life thereof; therefore I said unto the children of Israel: Ye shall eat the blood of no manner of flesh; for the life of all flesh is the blood thereof; whosoever eateth it shall be cut off." 18.29. For whosoever shall do any of these abominations, even the souls that do them shall be cut off from among their people." 19.8. But every one that eateth it shall bear his iniquity, because he hath profaned the holy thing of the LORD; and that soul shall be cut off from his people." 20.17. And if a man shall take his sister, his father’s daughter, or his mother’s daughter, and see her nakedness, and she see his nakedness: it is a shameful thing; and they shall be cut off in the sight of the children of their people: he hath uncovered his sister’s nakedness; he shall bear his iniquity." 20.18. And if a man shall lie with a woman having her sickness, and shall uncover her nakedness—he hath made naked her fountain, and she hath uncovered the fountain of her blood—both of them shall be cut off from among their people." 22.3. Say unto them: Whosoever he be of all your seed throughout your generations, that approacheth unto the holy things, which the children of Israel hallow unto the LORD, having his uncleanness upon him, that soul shall be cut off from before Me: I am the LORD." 23.29. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from his people."
7. Hebrew Bible, Malachi, 3.22-3.24 (9th cent. BCE - 3rd cent. BCE)

3.22. זִכְרוּ תּוֹרַת מֹשֶׁה עַבְדִּי אֲשֶׁר צִוִּיתִי אוֹתוֹ בְחֹרֵב עַל־כָּל־יִשְׂרָאֵל חֻקִּים וּמִשְׁפָּטִים׃ 3.23. הִנֵּה אָנֹכִי שֹׁלֵחַ לָכֶם אֵת אֵלִיָּה הַנָּבִיא לִפְנֵי בּוֹא יוֹם יְהוָה הַגָּדוֹל וְהַנּוֹרָא׃ 3.24. וְהֵשִׁיב לֵב־אָבוֹת עַל־בָּנִים וְלֵב בָּנִים עַל־אֲבוֹתָם פֶּן־אָבוֹא וְהִכֵּיתִי אֶת־הָאָרֶץ חֵרֶם׃ br small[הנה אנכי שלח לכם את אליה הנביא לפני בוא יום יהוה הגדול והנורא] /small 3.22. Remember ye the law of Moses My servant, which I commanded unto him in Horeb for all Israel, even statutes and ordices." 3.23. Behold, I will send you Elijah the prophet Before the coming of the great and terrible day of the LORD." 3.24. And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers; lest I come and smite the land with utter destruction. br small[Behold, I will send you Elijah the prophet before the coming of the great and terrible day of the LORD.] /small"
8. Hebrew Bible, Micah, 3.6-3.7, 3.11 (9th cent. BCE - 3rd cent. BCE)

3.6. לָכֵן לַיְלָה לָכֶם מֵחָזוֹן וְחָשְׁכָה לָכֶם מִקְּסֹם וּבָאָה הַשֶּׁמֶשׁ עַל־הַנְּבִיאִים וְקָדַר עֲלֵיהֶם הַיּוֹם׃ 3.7. וּבֹשׁוּ הַחֹזִים וְחָפְרוּ הַקֹּסְמִים וְעָטוּ עַל־שָׂפָם כֻּלָּם כִּי אֵין מַעֲנֵה אֱלֹהִים׃ 3.11. רָאשֶׁיהָ בְּשֹׁחַד יִשְׁפֹּטוּ וְכֹהֲנֶיהָ בִּמְחִיר יוֹרוּ וּנְבִיאֶיהָ בְּכֶסֶף יִקְסֹמוּ וְעַל־יְהוָה יִשָּׁעֵנוּ לֵאמֹר הֲלוֹא יְהוָה בְּקִרְבֵּנוּ לֹא־תָבוֹא עָלֵינוּ רָעָה׃ 3.6. Therefore it shall be night unto you, that ye shall have no vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down upon the prophets, and the day shall be black over them." 3.7. And the seers shall be put to shame, and the diviners confounded; yea, they shall all cover their upper lips; for there shall be no answer of God." 3.11. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money; yet will they lean upon the LORD, and say: ‘Is not the LORD in the midst of us? No evil shall come upon us’?"
9. Hebrew Bible, Numbers, 9.13, 12.6-12.8, 15.30, 19.20, 22.38, 24.15-24.17 (9th cent. BCE - 3rd cent. BCE)

9.13. וְהָאִישׁ אֲשֶׁר־הוּא טָהוֹר וּבְדֶרֶךְ לֹא־הָיָה וְחָדַל לַעֲשׂוֹת הַפֶּסַח וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ כִּי קָרְבַּן יְהוָה לֹא הִקְרִיב בְּמֹעֲדוֹ חֶטְאוֹ יִשָּׂא הָאִישׁ הַהוּא׃ 12.6. וַיֹּאמֶר שִׁמְעוּ־נָא דְבָרָי אִם־יִהְיֶה נְבִיאֲכֶם יְהוָה בַּמַּרְאָה אֵלָיו אֶתְוַדָּע בַּחֲלוֹם אֲדַבֶּר־בּוֹ׃ 12.7. לֹא־כֵן עַבְדִּי מֹשֶׁה בְּכָל־בֵּיתִי נֶאֱמָן הוּא׃ 12.8. פֶּה אֶל־פֶּה אֲדַבֶּר־בּוֹ וּמַרְאֶה וְלֹא בְחִידֹת וּתְמֻנַת יְהוָה יַבִּיט וּמַדּוּעַ לֹא יְרֵאתֶם לְדַבֵּר בְּעַבְדִּי בְמֹשֶׁה׃ 22.38. וַיֹּאמֶר בִּלְעָם אֶל־בָּלָק הִנֵּה־בָאתִי אֵלֶיךָ עַתָּה הֲיָכוֹל אוּכַל דַּבֵּר מְאוּמָה הַדָּבָר אֲשֶׁר יָשִׂים אֱלֹהִים בְּפִי אֹתוֹ אֲדַבֵּר׃ 24.15. וַיִּשָּׂא מְשָׁלוֹ וַיֹּאמַר נְאֻם בִּלְעָם בְּנוֹ בְעֹר וּנְאֻם הַגֶּבֶר שְׁתֻם הָעָיִן׃ 24.16. נְאֻם שֹׁמֵעַ אִמְרֵי־אֵל וְיֹדֵעַ דַּעַת עֶלְיוֹן מַחֲזֵה שַׁדַּי יֶחֱזֶה נֹפֵל וּגְלוּי עֵינָיִם׃ 24.17. אֶרְאֶנּוּ וְלֹא עַתָּה אֲשׁוּרֶנּוּ וְלֹא קָרוֹב דָּרַךְ כּוֹכָב מִיַּעֲקֹב וְקָם שֵׁבֶט מִיִּשְׂרָאֵל וּמָחַץ פַּאֲתֵי מוֹאָב וְקַרְקַר כָּל־בְּנֵי־שֵׁת׃ 9.13. But the man that is clean, and is not on a journey, and forbeareth to keep the passover, that soul shall be cut off from his people; because he brought not the offering of the LORD in its appointed season, that man shall bear his sin." 12.6. And He said: ‘Hear now My words: if there be a prophet among you, I the LORD do make Myself known unto him in a vision, I do speak with him in a dream." 12.7. My servant Moses is not so; he is trusted in all My house;" 12.8. with him do I speak mouth to mouth, even manifestly, and not in dark speeches; and the similitude of the LORD doth he behold; wherefore then were ye not afraid to speak against My servant, against Moses?’" 15.30. But the soul that doeth aught with a high hand, whether he be home-born or a stranger, the same blasphemeth the LORD; and that soul shall be cut off from among his people." 19.20. But the man that shall be unclean, and shall not purify himself, that soul shall be cut off from the midst of the assembly, because he hath defiled the sanctuary of the LORD; the water of sprinkling hath not been dashed against him: he is unclean." 22.38. And Balaam said unto Balak: ‘Lo, I am come unto thee; have I now any power at all to speak any thing? the word that God putteth in my mouth, that shall I speak.’" 24.15. And he took up his parable, and said: The saying of Balaam the son of Beor, And the saying of the man whose eye is opened;" 24.16. The saying of him who heareth the words of God, And knoweth the knowledge of the Most High, Who seeth the vision of the Almighty, Fallen down, yet with opened eyes:" 24.17. I see him, but not now; I behold him, but not nigh; There shall step forth a star out of Jacob, And a scepter shall rise out of Israel, And shall smite through the corners of Moab, And break down all the sons of Seth."
10. Hebrew Bible, Proverbs, 5.1, 5.13, 22.17 (9th cent. BCE - 3rd cent. BCE)

5.1. בְּנִי לְחָכְמָתִי הַקְשִׁיבָה לִתְבוּנָתִי הַט־אָזְנֶךָ׃ 5.1. פֶּן־יִשְׂבְּעוּ זָרִים כֹּחֶךָ וַעֲצָבֶיךָ בְּבֵית נָכְרִי׃ 5.13. וְלֹא־שָׁמַעְתִּי בְּקוֹל מוֹרָי וְלִמְלַמְּדַי לֹא־הִטִּיתִי אָזְנִי׃ 22.17. הַט אָזְנְךָ וּשְׁמַע דִּבְרֵי חֲכָמִים וְלִבְּךָ תָּשִׁית לְדַעְתִּי׃ 5.1. My son, attend unto my wisdom; Incline thine ear to my understanding;" 5.13. Neither have I hearkened to the voice of my teachers, Nor inclined mine ear to them that instructed me!" 22.17. Incline thine ear, and hear the words of the wise, And apply thy heart unto my knowledge."
11. Hebrew Bible, Psalms, 39.7-39.9, 40.6-40.8 (9th cent. BCE - 3rd cent. BCE)

39.7. אַךְ־בְּצֶלֶם יִתְהַלֶּךְ־אִישׁ אַךְ־הֶבֶל יֶהֱמָיוּן יִצְבֹּר וְלֹא־יֵדַע מִי־אֹסְפָם׃ 39.8. וְעַתָּה מַה־קִּוִּיתִי אֲדֹנָי תּוֹחַלְתִּי לְךָ הִיא׃ 39.9. מִכָּל־פְּשָׁעַי הַצִּילֵנִי חֶרְפַּת נָבָל אַל־תְּשִׂימֵנִי׃ 40.6. רַבּוֹת עָשִׂיתָ אַתָּה יְהוָה אֱלֹהַי נִפְלְאֹתֶיךָ וּמַחְשְׁבֹתֶיךָ אֵלֵינוּ אֵין עֲרֹךְ אֵלֶיךָ אַגִּידָה וַאֲדַבֵּרָה עָצְמוּ מִסַּפֵּר׃ 40.7. זֶבַח וּמִנְחָה לֹא־חָפַצְתָּ אָזְנַיִם כָּרִיתָ לִּי עוֹלָה וַחֲטָאָה לֹא שָׁאָלְתָּ׃ 40.8. אָז אָמַרְתִּי הִנֵּה־בָאתִי בִּמְגִלַּת־סֵפֶר כָּתוּב עָלָי׃ 39.7. Surely man walketh as a mere semblance; surely for vanity they are in turmoil; He heapeth up riches, and knoweth not who shall gather them." 39.8. And now, Lord, what wait I for? My hope, it is in Thee." 39.9. Deliver me from all my transgressions; make me not the reproach of the base." 40.6. Many things hast Thou done, O LORD my God, even Thy wonderful works, and Thy thoughts toward us; there is none to be compared unto Thee! If I would declare and speak of them, they are more than can be told." 40.7. Sacrifice and meal-offering Thou hast no delight in; mine ears hast Thou opened; burnt-offering and sin-offering hast Thou not required." 40.8. Then said I: 'Lo, I am come with the roll of a book which is prescribed for me;"
12. Hebrew Bible, 1 Samuel, 8.4 (8th cent. BCE - 5th cent. BCE)

8.4. וַיִּתְקַבְּצוּ כֹּל זִקְנֵי יִשְׂרָאֵל וַיָּבֹאוּ אֶל־שְׁמוּאֵל הָרָמָתָה׃ 8.4. Then all the elders of Yisra᾽el gathered themselves together, and came to Shemu᾽el to Rama,"
13. Hebrew Bible, Amos, 3.7-3.8, 8.11 (8th cent. BCE - 6th cent. BCE)

3.7. כִּי לֹא יַעֲשֶׂה אֲדֹנָי יְהוִה דָּבָר כִּי אִם־גָּלָה סוֹדוֹ אֶל־עֲבָדָיו הַנְּבִיאִים׃ 3.8. אַרְיֵה שָׁאָג מִי לֹא יִירָא אֲדֹנָי יְהוִה דִּבֶּר מִי לֹא יִנָּבֵא׃ 8.11. הִנֵּה יָמִים בָּאִים נְאֻם אֲדֹנָי יְהוִה וְהִשְׁלַחְתִּי רָעָב בָּאָרֶץ לֹא־רָעָב לַלֶּחֶם וְלֹא־צָמָא לַמַּיִם כִּי אִם־לִשְׁמֹעַ אֵת דִּבְרֵי יְהוָה׃ 3.7. For the Lord GOD will do nothing, But He revealeth His counsel unto His servants the prophets." 3.8. The lion hath roared, Who will not fear? The Lord GOD hath spoken, Who can but prophesy?" 8.11. Behold, the days come, saith the Lord GOD, That I will send a famine in the land, Not a famine of bread, nor a thirst for water, But of hearing the words of the LORD."
14. Hebrew Bible, Isaiah, 2.6, 3.2, 8.17-8.20, 11.15, 19.3, 29.4, 51.10-51.11, 63.11 (8th cent. BCE - 5th cent. BCE)

2.6. כִּי נָטַשְׁתָּה עַמְּךָ בֵּית יַעֲקֹב כִּי מָלְאוּ מִקֶּדֶם וְעֹנְנִים כַּפְּלִשְׁתִּים וּבְיַלְדֵי נָכְרִים יַשְׂפִּיקוּ׃ 3.2. גִּבּוֹר וְאִישׁ מִלְחָמָה שׁוֹפֵט וְנָבִיא וְקֹסֵם וְזָקֵן׃ 3.2. הַפְּאֵרִים וְהַצְּעָדוֹת וְהַקִּשֻּׁרִים וּבָתֵּי הַנֶּפֶשׁ וְהַלְּחָשִׁים׃ 8.17. וְחִכִּיתִי לַיהוָה הַמַּסְתִּיר פָּנָיו מִבֵּית יַעֲקֹב וְקִוֵּיתִי־לוֹ׃ 8.18. הִנֵּה אָנֹכִי וְהַיְלָדִים אֲשֶׁר נָתַן־לִי יְהוָה לְאֹתוֹת וּלְמוֹפְתִים בְּיִשְׂרָאֵל מֵעִם יְהוָה צְבָאוֹת הַשֹּׁכֵן בְּהַר צִיּוֹן׃ 8.19. וְכִי־יֹאמְרוּ אֲלֵיכֶם דִּרְשׁוּ אֶל־הָאֹבוֹת וְאֶל־הַיִּדְּעֹנִים הַמְצַפְצְפִים וְהַמַּהְגִּים הֲלוֹא־עַם אֶל־אֱלֹהָיו יִדְרֹשׁ בְּעַד הַחַיִּים אֶל־הַמֵּתִים׃ 11.15. וְהֶחֱרִים יְהוָה אֵת לְשׁוֹן יָם־מִצְרַיִם וְהֵנִיף יָדוֹ עַל־הַנָּהָר בַּעְיָם רוּחוֹ וְהִכָּהוּ לְשִׁבְעָה נְחָלִים וְהִדְרִיךְ בַּנְּעָלִים׃ 19.3. וְנָבְקָה רוּחַ־מִצְרַיִם בְּקִרְבּוֹ וַעֲצָתוֹ אֲבַלֵּעַ וְדָרְשׁוּ אֶל־הָאֱלִילִים וְאֶל־הָאִטִּים וְאֶל־הָאֹבוֹת וְאֶל־הַיִּדְּעֹנִים׃ 29.4. וְשָׁפַלְתְּ מֵאֶרֶץ תְּדַבֵּרִי וּמֵעָפָר תִּשַּׁח אִמְרָתֵךְ וְהָיָה כְּאוֹב מֵאֶרֶץ קוֹלֵךְ וּמֵעָפָר אִמְרָתֵךְ תְּצַפְצֵף׃ 51.11. וּפְדוּיֵי יְהוָה יְשׁוּבוּן וּבָאוּ צִיּוֹן בְּרִנָּה וְשִׂמְחַת עוֹלָם עַל־רֹאשָׁם שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּן נָסוּ יָגוֹן וַאֲנָחָה׃ 63.11. וַיִּזְכֹּר יְמֵי־עוֹלָם מֹשֶׁה עַמּוֹ אַיֵּה הַמַּעֲלֵם מִיָּם אֵת רֹעֵי צֹאנוֹ אַיֵּה הַשָּׂם בְּקִרְבּוֹ אֶת־רוּחַ קָדְשׁוֹ׃ 2.6. For Thou hast forsaken Thy people the house of Jacob; For they are replenished from the east, And with soothsayers like the Philistines, And they please themselves in the brood of aliens." 3.2. The mighty man, and the man of war; The judge, and the prophet, And the diviner, and the elder;" 8.17. And I will wait for the LORD, that hideth His face from the house of Jacob, and I will look for Him." 8.18. Behold, I and the children whom the LORD hath given me shall be for signs and for wonders in Israel from the LORD of hosts, who dwelleth in mount Zion." 8.19. And when they shall say unto you: ‘Seek unto the ghosts and the familiar spirits, that chirp and that mutter; should not a people seek unto their God? on behalf of the living unto the dead" 8.20. for instruction and for testimony?’—Surely they will speak according to this word, wherein there is no light.—" 11.15. And the LORD will utterly destroy the tongue of the Egyptian sea; And with His scorching wind will He shake His hand over the River, And will smite it into seven streams, And cause men to march over dry-shod." 19.3. And the spirit of Egypt shall be made empty within it; And I will make void the counsel thereof; And they shall seek unto the idols, and to the whisperers, And to the ghosts, and to the familiar spirits." 29.4. And brought down thou shalt speak out of the ground, And thy speech shall be low out of the dust; And thy voice shall be as of a ghost out of the ground, And thy speech shall chirp out of the dust." 51.10. Art thou not it that dried up the sea, The waters of the great deep; That made the depths of the sea a way For the redeemed to pass over?" 51.11. And the ransomed of the LORD shall return, And come with singing unto Zion, And everlasting joy shall be upon their heads; They shall obtain gladness and joy, And sorrow and sighing shall flee away." 63.11. Then His people remembered the days of old, the days of Moses: ‘Where is He that brought them up out of the sea With the shepherds of His flock? Where is He that put His holy spirit In the midst of them?"
15. Hebrew Bible, Jeremiah, 1.2, 1.5-1.7, 1.9, 7.12, 7.14, 7.23, 7.25, 12.7, 23.9, 23.16-23.40, 25.4, 26.2, 26.5-26.6, 26.10, 28.8-28.10, 29.19, 31.31-31.34, 35.15, 44.4 (8th cent. BCE - 5th cent. BCE)

1.2. אֲשֶׁר הָיָה דְבַר־יְהוָה אֵלָיו בִּימֵי יֹאשִׁיָּהוּ בֶן־אָמוֹן מֶלֶךְ יְהוּדָה בִּשְׁלֹשׁ־עֶשְׂרֵה שָׁנָה לְמָלְכוֹ׃ 1.5. בְּטֶרֶם אצורך [אֶצָּרְךָ] בַבֶּטֶן יְדַעְתִּיךָ וּבְטֶרֶם תֵּצֵא מֵרֶחֶם הִקְדַּשְׁתִּיךָ נָבִיא לַגּוֹיִם נְתַתִּיךָ׃ 1.6. וָאֹמַר אֲהָהּ אֲדֹנָי יְהֹוִה הִנֵּה לֹא־יָדַעְתִּי דַּבֵּר כִּי־נַעַר אָנֹכִי׃ 1.7. וַיֹּאמֶר יְהוָה אֵלַי אַל־תֹּאמַר נַעַר אָנֹכִי כִּי עַל־כָּל־אֲשֶׁר אֶשְׁלָחֲךָ תֵּלֵךְ וְאֵת כָּל־אֲשֶׁר אֲצַוְּךָ תְּדַבֵּר׃ 1.9. וַיִּשְׁלַח יְהוָה אֶת־יָדוֹ וַיַּגַּע עַל־פִּי וַיֹּאמֶר יְהוָה אֵלַי הִנֵּה נָתַתִּי דְבָרַי בְּפִיךָ׃ 7.12. כִּי לְכוּ־נָא אֶל־מְקוֹמִי אֲשֶׁר בְּשִׁילוֹ אֲשֶׁר שִׁכַּנְתִּי שְׁמִי שָׁם בָּרִאשׁוֹנָה וּרְאוּ אֵת אֲשֶׁר־עָשִׂיתִי לוֹ מִפְּנֵי רָעַת עַמִּי יִשְׂרָאֵל׃ 7.14. וְעָשִׂיתִי לַבַּיִת אֲשֶׁר נִקְרָא־שְׁמִי עָלָיו אֲשֶׁר אַתֶּם בֹּטְחִים בּוֹ וְלַמָּקוֹם אֲשֶׁר־נָתַתִּי לָכֶם וְלַאֲבוֹתֵיכֶם כַּאֲשֶׁר עָשִׂיתִי לְשִׁלוֹ׃ 7.23. כִּי אִם־אֶת־הַדָּבָר הַזֶּה צִוִּיתִי אוֹתָם לֵאמֹר שִׁמְעוּ בְקוֹלִי וְהָיִיתִי לָכֶם לֵאלֹהִים וְאַתֶּם תִּהְיוּ־לִי לְעָם וַהֲלַכְתֶּם בְּכָל־הַדֶּרֶךְ אֲשֶׁר אֲצַוֶּה אֶתְכֶם לְמַעַן יִיטַב לָכֶם׃ 7.25. לְמִן־הַיּוֹם אֲשֶׁר יָצְאוּ אֲבוֹתֵיכֶם מֵאֶרֶץ מִצְרַיִם עַד הַיּוֹם הַזֶּה וָאֶשְׁלַח אֲלֵיכֶם אֶת־כָּל־עֲבָדַי הַנְּבִיאִים יוֹם הַשְׁכֵּם וְשָׁלֹחַ׃ 12.7. עָזַבְתִּי אֶת־בֵּיתִי נָטַשְׁתִּי אֶת־נַחֲלָתִי נָתַתִּי אֶת־יְדִדוּת נַפְשִׁי בְּכַף אֹיְבֶיהָ׃ 23.9. לַנְּבִאִים נִשְׁבַּר לִבִּי בְקִרְבִּי רָחֲפוּ כָּל־עַצְמוֹתַי הָיִיתִי כְּאִישׁ שִׁכּוֹר וּכְגֶבֶר עֲבָרוֹ יָיִן מִפְּנֵי יְהוָה וּמִפְּנֵי דִּבְרֵי קָדְשׁוֹ׃ 23.16. כֹּה־אָמַר יְהוָה צְבָאוֹת אַל־תִּשְׁמְעוּ עַל־דִּבְרֵי הַנְּבִאִים הַנִּבְּאִים לָכֶם מַהְבִּלִים הֵמָּה אֶתְכֶם חֲזוֹן לִבָּם יְדַבֵּרוּ לֹא מִפִּי יְהוָה׃ 23.17. אֹמְרִים אָמוֹר לִמְנַאֲצַי דִּבֶּר יְהוָה שָׁלוֹם יִהְיֶה לָכֶם וְכֹל הֹלֵךְ בִּשְׁרִרוּת לִבּוֹ אָמְרוּ לֹא־תָבוֹא עֲלֵיכֶם רָעָה׃ 23.18. כִּי מִי עָמַד בְּסוֹד יְהוָה וְיֵרֶא וְיִשְׁמַע אֶת־דְּבָרוֹ מִי־הִקְשִׁיב דברי [דְּבָרוֹ] וַיִּשְׁמָע׃ 23.19. הִנֵּה סַעֲרַת יְהוָה חֵמָה יָצְאָה וְסַעַר מִתְחוֹלֵל עַל רֹאשׁ רְשָׁעִים יָחוּל׃ 23.21. לֹא־שָׁלַחְתִּי אֶת־הַנְּבִאִים וְהֵם רָצוּ לֹא־דִבַּרְתִּי אֲלֵיהֶם וְהֵם נִבָּאוּ׃ 23.22. וְאִם־עָמְדוּ בְּסוֹדִי וְיַשְׁמִעוּ דְבָרַי אֶת־עַמִּי וִישִׁבוּם מִדַּרְכָּם הָרָע וּמֵרֹעַ מַעַלְלֵיהֶם׃ 23.23. הַאֱלֹהֵי מִקָּרֹב אָנִי נְאֻם־יְהוָה וְלֹא אֱלֹהֵי מֵרָחֹק׃ 23.24. אִם־יִסָּתֵר אִישׁ בַּמִּסְתָּרִים וַאֲנִי לֹא־אֶרְאֶנּוּ נְאֻם־יְהוָה הֲלוֹא אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ אֲנִי מָלֵא נְאֻם־יְהוָה׃ 23.25. שָׁמַעְתִּי אֵת אֲשֶׁר־אָמְרוּ הַנְּבִאִים הַנִּבְּאִים בִּשְׁמִי שֶׁקֶר לֵאמֹר חָלַמְתִּי חָלָמְתִּי׃ 23.26. עַד־מָתַי הֲיֵשׁ בְּלֵב הַנְּבִאִים נִבְּאֵי הַשָּׁקֶר וּנְבִיאֵי תַּרְמִת לִבָּם׃ 23.27. הַחֹשְׁבִים לְהַשְׁכִּיחַ אֶת־עַמִּי שְׁמִי בַּחֲלוֹמֹתָם אֲשֶׁר יְסַפְּרוּ אִישׁ לְרֵעֵהוּ כַּאֲשֶׁר שָׁכְחוּ אֲבוֹתָם אֶת־שְׁמִי בַּבָּעַל׃ 23.28. הַנָּבִיא אֲשֶׁר־אִתּוֹ חֲלוֹם יְסַפֵּר חֲלוֹם וַאֲשֶׁר דְּבָרִי אִתּוֹ יְדַבֵּר דְּבָרִי אֱמֶת מַה־לַתֶּבֶן אֶת־הַבָּר נְאֻם־יְהוָה׃ 23.29. הֲלוֹא כֹה דְבָרִי כָּאֵשׁ נְאֻם־יְהוָה וּכְפַטִּישׁ יְפֹצֵץ סָלַע׃ 23.31. הִנְנִי עַל־הַנְּבִיאִם נְאֻם־יְהוָה הַלֹּקְחִים לְשׁוֹנָם וַיִּנְאֲמוּ נְאֻם׃ 23.32. הִנְנִי עַל־נִבְּאֵי חֲלֹמוֹת שֶׁקֶר נְאֻם־יְהוָה וַיְסַפְּרוּם וַיַּתְעוּ אֶת־עַמִּי בְּשִׁקְרֵיהֶם וּבְפַחֲזוּתָם וְאָנֹכִי לֹא־שְׁלַחְתִּים וְלֹא צִוִּיתִים וְהוֹעֵיל לֹא־יוֹעִילוּ לָעָם־הַזֶּה נְאֻם־יְהוָה׃ 23.33. וְכִי־יִשְׁאָלְךָ הָעָם הַזֶּה אוֹ־הַנָּבִיא אוֹ־כֹהֵן לֵאמֹר מַה־מַשָּׂא יְהוָה וְאָמַרְתָּ אֲלֵיהֶם אֶת־מַה־מַשָּׂא וְנָטַשְׁתִּי אֶתְכֶם נְאֻם־יְהוָה׃ 23.34. וְהַנָּבִיא וְהַכֹּהֵן וְהָעָם אֲשֶׁר יֹאמַר מַשָּׂא יְהוָה וּפָקַדְתִּי עַל־הָאִישׁ הַהוּא וְעַל־בֵּיתוֹ׃ 23.35. כֹּה תֹאמְרוּ אִישׁ עַל־רֵעֵהוּ וְאִישׁ אֶל־אָחִיו מֶה־עָנָה יְהוָה וּמַה־דִּבֶּר יְהוָה׃ 23.36. וּמַשָּׂא יְהוָה לֹא תִזְכְּרוּ־עוֹד כִּי הַמַּשָּׂא יִהְיֶה לְאִישׁ דְּבָרוֹ וַהֲפַכְתֶּם אֶת־דִּבְרֵי אֱלֹהִים חַיִּים יְהוָה צְבָאוֹת אֱלֹהֵינוּ׃ 23.37. כֹּה תֹאמַר אֶל־הַנָּבִיא מֶה־עָנָךְ יְהוָה וּמַה־דִּבֶּר יְהוָה׃ 23.38. וְאִם־מַשָּׂא יְהוָה תֹּאמֵרוּ לָכֵן כֹּה אָמַר יְהוָה יַעַן אֲמָרְכֶם אֶת־הַדָּבָר הַזֶּה מַשָּׂא יְהוָה וָאֶשְׁלַח אֲלֵיכֶם לֵאמֹר לֹא תֹאמְרוּ מַשָּׂא יְהוָה׃ 23.39. לָכֵן הִנְנִי וְנָשִׁיתִי אֶתְכֶם נָשֹׁא וְנָטַשְׁתִּי אֶתְכֶם וְאֶת־הָעִיר אֲשֶׁר נָתַתִּי לָכֶם וְלַאֲבוֹתֵיכֶם מֵעַל פָּנָי׃ 25.4. וְשָׁלַח יְהוָה אֲלֵיכֶם אֶת־כָּל־עֲבָדָיו הַנְּבִאִים הַשְׁכֵּם וְשָׁלֹחַ וְלֹא שְׁמַעְתֶּם וְלֹא־הִטִּיתֶם אֶת־אָזְנְכֶם לִשְׁמֹעַ׃ 26.2. וְגַם־אִישׁ הָיָה מִתְנַבֵּא בְּשֵׁם יְהוָה אוּרִיָּהוּ בֶּן־שְׁמַעְיָהוּ מִקִּרְיַת הַיְּעָרִים וַיִּנָּבֵא עַל־הָעִיר הַזֹּאת וְעַל־הָאָרֶץ הַזֹּאת כְּכֹל דִּבְרֵי יִרְמְיָהוּ׃ 26.2. כֹּה אָמַר יְהוָה עֲמֹד בַּחֲצַר בֵּית־יְהוָה וְדִבַּרְתָּ עַל־כָּל־עָרֵי יְהוּדָה הַבָּאִים לְהִשְׁתַּחֲוֺת בֵּית־יְהוָה אֵת כָּל־הַדְּבָרִים אֲשֶׁר צִוִּיתִיךָ לְדַבֵּר אֲלֵיהֶם אַל־תִּגְרַע דָּבָר׃ 26.5. לִשְׁמֹעַ עַל־דִּבְרֵי עֲבָדַי הַנְּבִאִים אֲשֶׁר אָנֹכִי שֹׁלֵחַ אֲלֵיכֶם וְהַשְׁכֵּם וְשָׁלֹחַ וְלֹא שְׁמַעְתֶּם׃ 26.6. וְנָתַתִּי אֶת־הַבַּיִת הַזֶּה כְּשִׁלֹה וְאֶת־הָעִיר הזאתה [הַזֹּאת] אֶתֵּן לִקְלָלָה לְכֹל גּוֹיֵי הָאָרֶץ׃ 28.8. הַנְּבִיאִים אֲשֶׁר הָיוּ לְפָנַי וּלְפָנֶיךָ מִן־הָעוֹלָם וַיִּנָּבְאוּ אֶל־אֲרָצוֹת רַבּוֹת וְעַל־מַמְלָכוֹת גְּדֹלוֹת לְמִלְחָמָה וּלְרָעָה וּלְדָבֶר׃ 28.9. הַנָּבִיא אֲשֶׁר יִנָּבֵא לְשָׁלוֹם בְּבֹא דְּבַר הַנָּבִיא יִוָּדַע הַנָּבִיא אֲשֶׁר־שְׁלָחוֹ יְהוָה בֶּאֱמֶת׃ 29.19. תַּחַת אֲשֶׁר־לֹא־שָׁמְעוּ אֶל־דְּבָרַי נְאֻם־יְהוָה אֲשֶׁר שָׁלַחְתִּי אֲלֵיהֶם אֶת־עֲבָדַי הַנְּבִאִים הַשְׁכֵּם וְשָׁלֹחַ וְלֹא שְׁמַעְתֶּם נְאֻם־יְהוָה׃ 31.31. הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃ 31.32. לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃ 31.33. כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ 31.34. וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־יְהוָה כִּי־כוּלָּם יֵדְעוּ אוֹתִי לְמִקְטַנָּם וְעַד־גְּדוֹלָם נְאֻם־יְהוָה כִּי אֶסְלַח לַעֲוֺנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עוֹד׃ 35.15. וָאֶשְׁלַח אֲלֵיכֶם אֶת־כָּל־עֲבָדַי הַנְּבִאִים הַשְׁכֵּים וְשָׁלֹחַ לֵאמֹר שֻׁבוּ־נָא אִישׁ מִדַּרְכּוֹ הָרָעָה וְהֵיטִיבוּ מַעַלְלֵיכֶם וְאַל־תֵּלְכוּ אַחֲרֵי אֱלֹהִים אֲחֵרִים לְעָבְדָם וּשְׁבוּ אֶל־הָאֲדָמָה אֲשֶׁר־נָתַתִּי לָכֶם וְלַאֲבֹתֵיכֶם וְלֹא הִטִּיתֶם אֶת־אָזְנְכֶם וְלֹא שְׁמַעְתֶּם אֵלָי׃ 44.4. וָאֶשְׁלַח אֲלֵיכֶם אֶת־כָּל־עֲבָדַי הַנְּבִיאִים הַשְׁכֵּים וְשָׁלֹחַ לֵאמֹר אַל־נָא תַעֲשׂוּ אֵת דְּבַר־הַתֹּעֵבָה הַזֹּאת אֲשֶׁר שָׂנֵאתִי׃ 1.2. to whom the word of the LORD came in the days of Josiah the son of Amon, king of Judah, in the thirteenth year of his reign." 1.5. Before I formed thee in the belly I knew thee, And before thou camest forth out of the womb I sanctified thee; I have appointed thee a prophet unto the nations." 1.6. Then said I: ‘Ah, Lord GOD! behold, I cannot speak; for I am a child.’" 1.7. But the LORD said unto me: Say not: I am a child; For to whomsoever I shall send thee thou shalt go, And whatsoever I shall command thee thou shalt speak." 1.9. Then the LORD put forth His hand, and touched my mouth; and the LORD said unto me: Behold, I have put My words in thy mouth;" 7.12. For go ye now unto My place which was in Shiloh, where I caused My name to dwell at the first, and see what I did to it for the wickedness of My people Israel." 7.14. therefore will I do unto the house, whereupon My name is called, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh." 7.23. but this thing I commanded them, saying: ‘Hearken unto My voice, and I will be your God, and ye shall be My people; and walk ye in all the way that I command you, that it may be well with you.’" 7.25. even since the day that your fathers came forth out of the land of Egypt unto this day; and though I have sent unto you all My servants the prophets, sending them daily betimes and often," 12.7. I have forsaken My house, I have cast off My heritage; I have given the dearly beloved of My soul Into the hand of her enemies." 23.9. Concerning the prophets. My heart within me is broken, All my bones shake; I am like a drunken man, And like a man whom wine hath overcome; Because of the LORD, And because of His holy words." 23.16. Thus saith the LORD of hosts: Hearken not unto the words of the prophets that prophesy unto you, They lead you unto vanity; They speak a vision of their own heart, And not out of the mouth of the LORD." 23.17. They say continually unto them that despise Me: ‘The LORD hath said: Ye shall have peace’; And unto every one that walketh in the stubbornness of his own heart they say: ‘No evil shall come upon you’;" 23.18. For who hath stood in the council of the LORD, That he should perceive and hear His word? Who hath attended to His word, and heard it?" 23.19. Behold, a storm of the LORD is gone forth in fury, Yea, a whirling storm; It shall whirl upon the head of the wicked." 23.20. The anger of the LORD shall not return, until He have executed, and till He have performed the purposes of His heart; in the end of days ye shall consider it perfectly." 23.21. I have not sent these prophets, yet they ran; I have not spoken to them, yet they prophesied." 23.22. But if they have stood in My council, Then let them cause My people to hear My words, And turn them from their evil way, And from the evil of their doings." 23.23. Am I a God near at hand, saith the LORD, And not a God afar off?" 23.24. Can any hide himself in secret places That I shall not see him? saith the LORD. Do not I fill heaven and earth? Saith the LORD." 23.25. I have heard what the prophets have said, That prophesy lies in My name, saying: ‘I have dreamed, I have dreamed.’" 23.26. How long shall this be? Is it in the heart of the prophets that prophesy lies, And the prophets of the deceit of their own heart?" 23.27. That think to cause My people to forget My name By their dreams which they tell every man to his neighbour, As their fathers forgot My name for Baal." 23.28. The prophet that hath a dream, let him tell a dream; And he that hath My word; let him speak My word faithfully. What hath the straw to do with the wheat? Saith the LORD." 23.29. Is not My word like as fire? Saith the LORD; And like a hammer that breaketh the rock in pieces?" 23.30. Therefore, behold, I am against the prophets, saith the LORD, that steal My words every one from his neighbour." 23.31. Behold, I am against the prophets, saith the LORD, that use there tongues and say: ‘He saith.’" 23.32. Behold, I am against them that prophesy lying dreams, saith the LORD, and do tell them, and cause My people to err by their lies, and by their wantonness; yet I sent them not, nor commanded them; neither can they profit this people at all, saith the LORD." 23.33. And when this people, or the prophet, or a priest, shall ask thee, saying: ‘What is the burden of the LORD?’ then shalt thou say unto them: ‘What burden! I will cast you off, saith the LORD.’" 23.34. And as for the prophet, and the priest, and the people, that shall say: ‘The burden of the LORD’, I will even punish that man and his house." 23.35. Thus shall ye say every one to his neighbour, and every one to his brother: ‘What hath the LORD answered?’ and: ‘What hath the LORD spoken?’" 23.36. And the burden of the LORD shall ye mention no more; for every man’s own word shall be his burden; and would ye pervert the words of the living God, of the LORD of hosts our God?" 23.37. Thus shalt thou say to the prophet: ‘What hath the LORD answered thee?’ and: ‘What hath the LORD spoken?’" 23.38. But if ye say: ‘The burden of the LORD’; therefore thus saith the LORD: Because ye say this word: ‘The burden of the LORD’, and I have sent unto you, saying: ‘Ye shall not say: The burden of the LORD’;" 23.39. therefore, behold, I will utterly tear you out, and I will cast you off, and the city that I gave unto you and to your fathers, away from My presence;" 23.40. and I will bring an everlasting reproach upon you, and a perpetual shame, which shall not be forgotten" 25.4. And the LORD hath sent unto you all His servants the prophets, sending them betimes and often—but ye have not hearkened, nor inclined your ear to hear—" 26.2. ’Thus saith the LORD: Stand in the court of the LORD’S house, and speak unto all the cities of Judah, which come to worship in the LORD’S house, all the words that I command thee to speak unto them; diminish not a word." 26.5. to hearken to the words of My servants the prophets, whom I send unto you, even sending them betimes and often, but ye have not hearkened;" 26.6. then will I make this house like Shiloh, and will make this city a curse to all the nations of the earth.’" 26.10. When the princes of Judah heard these things, they came up from the king’s house unto the house of the LORD; and they sat in the entry of the new gate of the LORD’S house." 28.8. The prophets that have been before me and before thee of old prophesied against many countries, and against great kingdoms, of war, and of evil, and of pestilence." 28.9. The prophet that prophesieth of peace, when the word of the prophet shall come to pass, then shall the prophet be known, that the LORD hath truly sent him.’" 28.10. Then Haiah the prophet took the bar from off the prophet Jeremiah’s neck, and broke it." 29.19. because they have not hearkened to My words, saith the LORD, wherewith I sent unto them My servants the prophets, sending them betimes and often; but ye would not hear, saith the LORD." 31.31. Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah;" 31.32. not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD." 31.33. But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people;" 31.34. and they shall teach no more every man his neighbour, and every man his brother, saying: ‘Know the LORD’; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more." 35.15. I have sent also unto you all My servants the prophets, sending them betimes and often, saying: Return ye now every man from his evil way, and amend your doings, and go not after other gods to serve them, and ye shall dwell in the land which I have given to you and to your fathers; but ye have not inclined your ear, nor hearkened unto Me." 44.4. Howbeit I sent unto you all My servants the prophets, sending them betimes and often, saying: Oh, do not this abominable thing that I hate."
16. Hebrew Bible, Joshua, 1.7-1.8, 3.14-3.17, 6.20, 6.26 (8th cent. BCE - 5th cent. BCE)

1.7. רַק חֲזַק וֶאֱמַץ מְאֹד לִשְׁמֹר לַעֲשׂוֹת כְּכָל־הַתּוֹרָה אֲשֶׁר צִוְּךָ מֹשֶׁה עַבְדִּי אַל־תָּסוּר מִמֶּנּוּ יָמִין וּשְׂמֹאול לְמַעַן תַּשְׂכִּיל בְּכֹל אֲשֶׁר תֵּלֵךְ׃ 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׃ 3.14. וַיְהִי בִּנְסֹעַ הָעָם מֵאָהֳלֵיהֶם לַעֲבֹר אֶת־הַיַּרְדֵּן וְהַכֹּהֲנִים נֹשְׂאֵי הָאָרוֹן הַבְּרִית לִפְנֵי הָעָם׃ 3.15. וּכְבוֹא נֹשְׂאֵי הָאָרוֹן עַד־הַיַּרְדֵּן וְרַגְלֵי הַכֹּהֲנִים נֹשְׂאֵי הָאָרוֹן נִטְבְּלוּ בִּקְצֵה הַמָּיִם וְהַיַּרְדֵּן מָלֵא עַל־כָּל־גְּדוֹתָיו כֹּל יְמֵי קָצִיר׃ 3.16. וַיַּעַמְדוּ הַמַּיִם הַיֹּרְדִים מִלְמַעְלָה קָמוּ נֵד־אֶחָד הַרְחֵק מְאֹד באדם [מֵאָדָם] הָעִיר אֲשֶׁר מִצַּד צָרְתָן וְהַיֹּרְדִים עַל יָם הָעֲרָבָה יָם־הַמֶּלַח תַּמּוּ נִכְרָתוּ וְהָעָם עָבְרוּ נֶגֶד יְרִיחוֹ׃ 3.17. וַיַּעַמְדוּ הַכֹּהֲנִים נֹשְׂאֵי הָאָרוֹן בְּרִית־יְהוָה בֶּחָרָבָה בְּתוֹךְ הַיַּרְדֵּן הָכֵן וְכָל־יִשְׂרָאֵל עֹבְרִים בֶּחָרָבָה עַד אֲשֶׁר־תַּמּוּ כָּל־הַגּוֹי לַעֲבֹר אֶת־הַיַּרְדֵּן׃ 6.26. וַיַּשְׁבַּע יְהוֹשֻׁעַ בָּעֵת הַהִיא לֵאמֹר אָרוּר הָאִישׁ לִפְנֵי יְהוָה אֲשֶׁר יָקוּם וּבָנָה אֶת־הָעִיר הַזֹּאת אֶת־יְרִיחוֹ בִּבְכֹרוֹ יְיַסְּדֶנָּה וּבִצְעִירוֹ יַצִּיב דְּלָתֶיהָ׃ 1.7. Only be strong and very courageous, to observe to do according to all the law, which Moses My servant commanded thee; turn not from it to the right hand or to the left, that thou mayest have good success whithersoever thou goest." 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." 3.14. And it came to pass, when the people removed from their tents, to pass over the Jordan, the priests that bore the ark of the covet being before the people;" 3.15. and when they that bore the ark were come unto the Jordan, and the feet of the priests that bore the ark were dipped in the brink of the water—for the Jordan overfloweth all its banks all the time of harvest—" 3.16. that the waters which came down from above stood, and rose up in one heap, a great way off from Adam, the city that is beside Zarethan; and those that went down toward the sea of the Arabah, even the Salt Sea, were wholly cut off; and the people passed over right against Jericho." 3.17. And the priests that bore the ark of the covet of the LORD stood firm on dry ground in the midst of the Jordan, while all Israel passed over on dry ground, until all the nation were passed clean over the Jordan." 6.20. So the people shouted, and [the priests] blew with the horns. And it came to pass, when the people heard the sound of the horn, that the people shouted with a great shout, and the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city." 6.26. And Joshua charged the people with an oath at that time, saying: ‘Cursed be the man before the LORD, that riseth up and buildeth this city, even Jericho; with the loss of his first-born shall he lay the foundation thereof, and with the loss of his youngest son shall he set up the gates of it.’"
17. Hebrew Bible, Judges, 7.25 (8th cent. BCE - 5th cent. BCE)

7.25. וַיִּלְכְּדוּ שְׁנֵי־שָׂרֵי מִדְיָן אֶת־עֹרֵב וְאֶת־זְאֵב וַיַּהַרְגוּ אֶת־עוֹרֵב בְּצוּר־עוֹרֵב וְאֶת־זְאֵב הָרְגוּ בְיֶקֶב־זְאֵב וַיִּרְדְּפוּ אֶל־מִדְיָן וְרֹאשׁ־עֹרֵב וּזְאֵב הֵבִיאוּ אֶל־גִּדְעוֹן מֵעֵבֶר לַיַּרְדֵּן׃ 7.25. And they took two princes of Midyan, ῾Orev and Ze᾽ev; and they slew ῾Orev on the rock ῾Orev, and Ze᾽ev they slew at the winepress of Ze᾽ev, and pursued Midyan, and brought the heads of ῾Orev and Ze᾽ev to Gid῾on on the other side of the Yarden."
18. Hebrew Bible, Lamentations, 2.9 (8th cent. BCE - 5th cent. BCE)

2.9. טָבְעוּ בָאָרֶץ שְׁעָרֶיהָ אִבַּד וְשִׁבַּר בְּרִיחֶיהָ מַלְכָּהּ וְשָׂרֶיהָ בַגּוֹיִם אֵין תּוֹרָה גַּם־נְבִיאֶיהָ לֹא־מָצְאוּ חָזוֹן מֵיְהוָה׃ 2.9. Her gates are sunk into the ground; He hath destroyed and broken her bars; Her king and her princes are among the nations, Instruction is no more; Yea, her prophets find No vision from the LORD."
19. Hebrew Bible, Ezekiel, 38.17 (6th cent. BCE - 5th cent. BCE)

38.17. כֹּה־אָמַר אֲדֹנָי יְהוִה הַאַתָּה־הוּא אֲשֶׁר־דִּבַּרְתִּי בְּיָמִים קַדְמוֹנִים בְּיַד עֲבָדַי נְבִיאֵי יִשְׂרָאֵל הַנִּבְּאִים בַּיָּמִים הָהֵם שָׁנִים לְהָבִיא אֹתְךָ עֲלֵיהֶם׃ 38.17. Thus saith the Lord GOD: Art thou he of whom I spoke in old time by My servants the prophets of Israel, that prophesied in those days for many years, that I would bring thee against them?"
20. Hebrew Bible, Ezra, 9.11 (5th cent. BCE - 4th cent. BCE)

9.11. אֲשֶׁר צִוִּיתָ בְּיַד עֲבָדֶיךָ הַנְּבִיאִים לֵאמֹר הָאָרֶץ אֲשֶׁר אַתֶּם בָּאִים לְרִשְׁתָּהּ אֶרֶץ נִדָּה הִיא בְּנִדַּת עַמֵּי הָאֲרָצוֹת בְּתוֹעֲבֹתֵיהֶם אֲשֶׁר מִלְאוּהָ מִפֶּה אֶל־פֶּה בְּטֻמְאָתָם׃ 9.11. which Thou hast commanded by Thy servants the prophets, saying: The land, unto which ye go to possess it, is an unclean land through the uncleanness of the peoples of the lands, through their abominations, wherewith they have filled it from one end to another with their filthiness."
21. Hebrew Bible, Zechariah, 1.6, 13.2-13.3 (5th cent. BCE - 4th cent. BCE)

1.6. אַךְ דְּבָרַי וְחֻקַּי אֲשֶׁר צִוִּיתִי אֶת־עֲבָדַי הַנְּבִיאִים הֲלוֹא הִשִּׂיגוּ אֲבֹתֵיכֶם וַיָּשׁוּבוּ וַיֹּאמְרוּ כַּאֲשֶׁר זָמַם יְהוָה צְבָאוֹת לַעֲשׂוֹת לָנוּ כִּדְרָכֵינוּ וּכְמַעֲלָלֵינוּ כֵּן עָשָׂה אִתָּנוּ׃ 13.2. וְהָיָה בַיּוֹם הַהוּא נְאֻם יְהוָה צְבָאוֹת אַכְרִית אֶת־שְׁמוֹת הָעֲצַבִּים מִן־הָאָרֶץ וְלֹא יִזָּכְרוּ עוֹד וְגַם אֶת־הַנְּבִיאִים וְאֶת־רוּחַ הַטֻּמְאָה אַעֲבִיר מִן־הָאָרֶץ׃ 13.3. וְהָיָה כִּי־יִנָּבֵא אִישׁ עוֹד וְאָמְרוּ אֵלָיו אָבִיו וְאִמּוֹ יֹלְדָיו לֹא תִחְיֶה כִּי שֶׁקֶר דִּבַּרְתָּ בְּשֵׁם יְהוָה וּדְקָרֻהוּ אָבִיהוּ וְאִמּוֹ יֹלְדָיו בְּהִנָּבְאוֹ׃ 1.6. But My words and My statutes, which I commanded My servants the prophets, did they not overtake your fathers? so that they turned and said: Like as the LORD of hosts purposed to do unto us, according to our ways, and according to our doings, so hath He dealt with us.’" 13.2. And it shall come to pass in that day, Saith the LORD of hosts, That I will cut off the names of the idols out of the land, And they shall no more be remembered; And also I will cause the prophets And the unclean spirit to pass out of the land." 13.3. And it shall come to pass that, when any shall yet prophesy, then his father and his mother that begot him shall say unto him: ‘Thou shalt not live, for thou speakest lies in the name of the LORD’; and his father and his mother that begot him shall thrust him through when he prophesieth."
22. Septuagint, Prayer of Azariah, 15 (5th cent. BCE - 2nd cent. BCE)

23. Dead Sea Scrolls, Damascus Covenant, 15.12, 15.19, 16.1-16.2, 16.5 (2nd cent. BCE - 1st cent. CE)

24. Dead Sea Scrolls, Pesher On Habakkuk, 2.6-2.10, 7.4-7.5 (2nd cent. BCE - 1st cent. CE)

25. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 15.12, 15.19, 16.1-16.2, 16.5 (2nd cent. BCE - 1st cent. CE)

26. Dead Sea Scrolls, 1Qha, 12.16 (2nd cent. BCE - 1st cent. CE)

27. Dead Sea Scrolls, 4Q175, 23, 0 (2nd cent. BCE - 1st cent. CE)

28. Dead Sea Scrolls, 4Q521, 0 (2nd cent. BCE - 1st cent. CE)

29. Dead Sea Scrolls, 4Q558 205, 0 (2nd cent. BCE - 1st cent. CE)

30. Dead Sea Scrolls, Community Rule, 9.9-9.11 (2nd cent. BCE - 1st cent. CE)

31. Hebrew Bible, Daniel, 9.6, 9.10, 10.3 (2nd cent. BCE - 2nd cent. BCE)

9.6. וְלֹא שָׁמַעְנוּ אֶל־עֲבָדֶיךָ הַנְּבִיאִים אֲשֶׁר דִּבְּרוּ בְּשִׁמְךָ אֶל־מְלָכֵינוּ שָׂרֵינוּ וַאֲבֹתֵינוּ וְאֶל כָּל־עַם הָאָרֶץ׃ 10.3. לֶחֶם חֲמֻדוֹת לֹא אָכַלְתִּי וּבָשָׂר וָיַיִן לֹא־בָא אֶל־פִּי וְסוֹךְ לֹא־סָכְתִּי עַד־מְלֹאת שְׁלֹשֶׁת שָׁבֻעִים יָמִים׃ 9.6. neither have we hearkened unto Thy servants the prophets, that spoke in Thy name to our kings, our princes, and our fathers, and to all the people of the land." 9.10. neither have we hearkened to the voice of the LORD our God, to walk in His laws, which He set before us by His servants the prophets. ." 10.3. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled."
32. Septuagint, 1 Maccabees, 2.29-2.30, 2.51-2.68, 3.2-3.9, 3.18-3.22, 3.58-3.59, 4.8-4.11, 4.17-4.18, 4.22-4.25, 4.45-4.46, 9.27, 14.41 (2nd cent. BCE - 2nd cent. BCE)

2.29. Then many who were seeking righteousness and justice went down to the wilderness to dwell there 2.30. they, their sons, their wives, and their cattle, because evils pressed heavily upon them. 2.51. Remember the deeds of the fathers, which they did in their generations; and receive great honor and an everlasting name. 2.52. Was not Abraham found faithful when tested, and it was reckoned to him as righteousness? 2.53. Joseph in the time of his distress kept the commandment, and became lord of Egypt. 2.54. Phinehas our father, because he was deeply zealous, received the covet of everlasting priesthood. 2.55. Joshua, because he fulfilled the command, became a judge in Israel. 2.56. Caleb, because he testified in the assembly, received an inheritance in the land. 2.57. David, because he was merciful, inherited the throne of the kingdom for ever. 2.58. Elijah because of great zeal for the law was taken up into heaven. 2.59. Haniah, Azariah, and Mishael believed and were saved from the flame. 2.60. Daniel because of his innocence was delivered from the mouth of the lions. 2.61. And so observe, from generation to generation, that none who put their trust in him will lack strength. 2.62. Do not fear the words of a sinner, for his splendor will turn into dung and worms. 2.63. Today he will be exalted, but tomorrow he will not be found, because he has returned to the dust, and his plans will perish. 2.64. My children, be courageous and grow strong in the law, for by it you will gain honor. 2.65. Now behold, I know that Simeon your brother is wise in counsel; always listen to him; he shall be your father. 2.66. Judas Maccabeus has been a mighty warrior from his youth; he shall command the army for you and fight the battle against the peoples. 2.67. You shall rally about you all who observe the law, and avenge the wrong done to your people. 2.68. Pay back the Gentiles in full, and heed what the law commands. 3.2. All his brothers and all who had joined his father helped him; they gladly fought for Israel. 3.3. He extended the glory of his people. Like a giant he put on his breastplate;he girded on his armor of war and waged battles,protecting the host by his sword. 3.4. He was like a lion in his deeds,like a lions cub roaring for prey. 3.5. He searched out and pursued the lawless;he burned those who troubled his people. 3.6. Lawless men shrank back for fear of him;all the evildoers were confounded;and deliverance prospered by his hand. 3.7. He embittered many kings,but he made Jacob glad by his deeds,and his memory is blessed for ever. 3.8. He went through the cities of Judah;he destroyed the ungodly out of the land;thus he turned away wrath from Israel. 3.9. He was renowned to the ends of the earth;he gathered in those who were perishing. 3.18. Judas replied, "It is easy for many to be hemmed in by few, for in the sight of Heaven there is no difference between saving by many or by few. 3.19. It is not on the size of the army that victory in battle depends, but strength comes from Heaven. 3.20. They come against us in great pride and lawlessness to destroy us and our wives and our children, and to despoil us; 3.21. but we fight for our lives and our laws. 3.22. He himself will crush them before us; as for you, do not be afraid of them. 3.58. And Judas said, "Gird yourselves and be valiant. Be ready early in the morning to fight with these Gentiles who have assembled against us to destroy us and our sanctuary. 3.59. It is better for us to die in battle than to see the misfortunes of our nation and of the sanctuary. 4.8. But Judas said to the men who were with him, "Do not fear their numbers or be afraid when they charge. 4.9. Remember how our fathers were saved at the Red Sea, when Pharaoh with his forces pursued them. 4.10. And now let us cry to Heaven, to see whether he will favor us and remember his covet with our fathers and crush this army before us today. 4.11. Then all the Gentiles will know that there is one who redeems and saves Israel. 4.17. and he said to the people, "Do not be greedy for plunder, for there is a battle before us; 4.18. Gorgias and his force are near us in the hills. But stand now against our enemies and fight them, and afterward seize the plunder boldly. 4.22. they all fled into the land of the Philistines. 4.23. Then Judas returned to plunder the camp, and they seized much gold and silver, and cloth dyed blue and sea purple, and great riches. 4.24. On their return they sang hymns and praises to Heaven, for he is good, for his mercy endures for ever. 4.25. Thus Israel had a great deliverance that day. 4.45. And they thought it best to tear it down, lest it bring reproach upon them, for the Gentiles had defiled it. So they tore down the altar 4.46. and stored the stones in a convenient place on the temple hill until there should come a prophet to tell what to do with them. 9.27. Thus there was great distress in Israel, such as had not been since the time that prophets ceased to appear among them. 14.41. And the Jews and their priests decided that Simon should be their leader and high priest for ever, until a trustworthy prophet should arise
33. Septuagint, Ecclesiasticus (Siracides), 48.10 (2nd cent. BCE - 2nd cent. BCE)

34. Philo of Alexandria, On The Life of Abraham, 113 (1st cent. BCE - missingth cent. CE)

113. then for the first time he appears to me to have begun to entertain a different opinion of his guests from that which he conceived at first, and to have imagined that they were either some of the prophets or of the angels who had changed their spiritual and soul-like essence, and assumed the appearance of men. XXIII.
35. Philo of Alexandria, On The Cherubim, 49, 17 (1st cent. BCE - missingth cent. CE)

17. And therefore it is enjoined to the priest and prophet, that is to say to reason, "to place the soul in front of God, with the head Uncovered," that is to say the soul must be laid bare as to its principal design, and the sentiments which it nourished must be revealed, in order that being brought before the judgment seat of the most accurate vision of the incorruptible God, it may be thoroughly examined as to all its concealed disguises, like a base coin, or, on the other hand, if it be found to be free from all participation in any kind of wickedness, it may wash away all the calumnies that have been uttered against its bringing him for a testimony to its purity, who is alone able to behold the soul naked. VI. 17. for they would see that he, who had given them a sufficiency of the means of life was now also giving them a means which should contribute to their living well; accordingly, to live at all required meat and drink which they found, though they had never prepared them; and towards living well, and in accordance with nature and decorum, they required laws and enactments, by which they were likely to be improved in their minds. V.
36. Philo of Alexandria, On The Preliminary Studies, 170, 132 (1st cent. BCE - missingth cent. CE)

132. This is Moses, the purest mind, the child that is really goodly; the child that received at the same time all legislative and prophetic skill by the means of inspired and heaven-bestowed wisdom; who, being by birth a member of the tribe of Levi, and being flourishing both in the things relating to his mother and in those affecting his father, clings to the truth;
37. Philo of Alexandria, On Drunkenness, 143 (1st cent. BCE - missingth cent. CE)

143. And it is an especial property of law and of instruction to distinguish what is profane from what is holy, and what is unclean from what is clean; as, on the other hand, it is the effect of lawlessness and ignorance to combine things that are at variance with one another by force, and to throw everything into disorder and confusion. XXXVI. On this account the greatest of the kings and prophets, Samuel, as the sacred scriptures tell us, drank no wine or intoxicating liquors to the day of his death; for he is enrolled among the ranks of the divine army which he will never leave in consequence of the prudence of the wise captain.
38. Philo of Alexandria, On The Migration of Abraham, 151, 169, 38, 84, 15 (1st cent. BCE - missingth cent. CE)

15. Therefore, after the merciful God has instructed this people, groaning and bitterly weeping for the abundance of the things concerning the body, and the exceeding supply of external things (for it is said, "The children of Israel groaned by reason of the Works") when, God, I say, had instructed them about their going out, the prophet himself led them forth in safety.
39. Philo of Alexandria, On The Change of Names, 103 (1st cent. BCE - missingth cent. CE)

103. And indeed the scriptures at one time call the father-in-law of the first prophets Jother, and at another time Raguel-Jother, when pride is flourishing and at its height; for the name Jother being interpreted means "superfluous," and pride is superfluous in an honest and sincere life, turning into ridicule, as it does, all that is equal and necessary to life, and honouring the unequal things of excess and covetousness.
40. Philo of Alexandria, On Dreams, 1.254 (1st cent. BCE - missingth cent. CE)

1.254. and there is an evidence in favour of my argument, in the conduct of the prophetess, and mother of a prophet, Hannah, whose name being translated, signifies grace; for she says that she gives her son, "Samuel, as a gift to the Holy One," not dedicating him more as a human being, than as a disposition full of inspiration, and possessed by a divinely sent impulse; and the name Samuel being interpreted means, "appointed to God.
41. Philo of Alexandria, On The Special Laws, 1.62, 1.65, 1.315, 4.48-4.50 (1st cent. BCE - missingth cent. CE)

1.62. And all these things are but the furniture of impiety. How so? Because he who attends to them, and who allows himself to be influenced by them, disregards the cause of all things, looking upon those things alone as the causes of all things, whether good or evil; and he does not perceive that he is making all the cares of life to depend upon the most unstable supports, upon the motion of birds and feathers in the air, in this and that direction; and upon the paths of reptiles, crawling along the ground, which creep forth out of their holes in quest of food; and even upon entrails, and blood, and dead corpses, which, the moment that they are deprived of life, fall to pieces and become confused; and being deprived of their original nature which belonged to them, are changed, and subjected to a transformation for the worse. 1.65. but that some other Prophet{8}{this prophecy, #De 18:18, is always looked upon as one of the most remarkable of the early prophecies of our Saviour.} will appear to them on a sudden, inspired like himself, who will preach and prophesy among them, saying nothing of his own (for he who is truly possessed and inspired, even when he speaks, is unable to comprehend what he is himself saying 1.315. And if, indeed, any one assuming the name and appearance of a prophet, {47}{#de 13:1.} appearing to be inspired and possessed by the Holy Spirit, were to seek to lead the people to the worship of those who are accounted gods in the different cities, it would not be fitting for the people to attend to him being deceived by the name of a prophet. For such an one is an impostor and not a prophet, since he has been inventing speeches and oracles full of falsehood 4.48. but some persons practise such an excess of wickedness that they not only accuse mortal men, but adhere and cling to their unrighteousness, so as even to raise their lies as high as heaven, and to bear their testimony against the blessed and happy nature of God. And by these men I mean soothsayers, and diviners, and augurs, and all other persons who practise what they call divination studying, an art without any art, if one must tell the plain truth, a mere bare imitation of the real inspiration and prophetic gift; 4.49. for a prophet does not utter anything whatever of his own, but is only an interpreter, another Being suggesting to him all that he utters, while he is speaking under inspiration, being in ignorance that his own reasoning powers are departed, and have quitted the citadel of his soul; while the divine spirit has entered in and taken up its abode there, and is operating upon all the organization of his voice, and making it sound to the distinct manifestation of all the prophecies which he is delivering. 4.50. But all those persons who pursue the spurious and pretended kind of prophecy are inverting the order of truth by conjectures and guesses, perverting sincerity, and easily influencing those who are of unstable dispositions, as a violent wind, when blowing in a contrary direction, tosses about and overturns vessels without ballast, preventing them from anchoring in the safe havens of truth. For such persons think proper to say whatever they conjecture, not as if they were things which they themselves had found out, but as if they were divine oracles revealed to themselves alone, for the more complete inducement of great and numerous crowds to believe a deceit.
42. Philo of Alexandria, On The Contemplative Life, 87, 25 (1st cent. BCE - missingth cent. CE)

25. And in every house there is a sacred shrine which is called the holy place, and the monastery in which they retire by themselves and perform all the mysteries of a holy life, bringing in nothing, neither meat, nor drink, nor anything else which is indispensable towards supplying the necessities of the body, but studying in that place the laws and the sacred oracles of God enunciated by the holy prophets, and hymns, and psalms, and all kinds of other things by reason of which knowledge and piety are increased and brought to perfection.
43. Philo of Alexandria, On The Life of Moses, 1.1, 1.57, 1.148-1.154, 1.156, 1.266, 1.334, 2.1-2.3, 2.76, 2.187-2.292 (1st cent. BCE - missingth cent. CE)

1.1. I have conceived the idea of writing the life of Moses, who, according to the account of some persons, was the lawgiver of the Jews, but according to others only an interpreter of the sacred laws, the greatest and most perfect man that ever lived, having a desire to make his character fully known to those who ought not to remain in ignorance respecting him 1.57. He said this; and they, being alarmed at his words, since while he was speaking he appeared inspired, and his appearance became changed, so that he looked like a prophet, and fearing lest he might be uttering divine oracles and predictions, they obeyed and became submissive, and brought back the flock of the maidens to the troughs, first of all removing their own cattle. 1.148. of all these men, Moses was elected the leader; receiving the authority and sovereignty over them, not having gained it like some men who have forced their way to power and supremacy by force of arms and intrigue, and by armies of cavalry and infantry, and by powerful fleets, but having been appointed for the sake of his virtue and excellence and that benevolence towards all men which he was always feeling and exhibiting; and, also, because God, who loves virtue, and piety, and excellence, gave him his authority as a well-deserved reward. 1.149. For, as he had abandoned the chief authority in Egypt, which he might have had as the grandson of the reigning king, on account of the iniquities which were being perpetrated in that country, and by reason of his nobleness of soul and of the greatness of his spirit, and the natural detestation of wickedness, scorning and rejecting all the hopes which he might have conceived from those who had adopted him, it seemed good to the Ruler and Governor of the universe to recompense him with the sovereign authority over a more populous and more powerful nation, which he was about to take to himself out of all other nations and to consecrate to the priesthood, that it might for ever offer up prayers for the whole universal race of mankind, for the sake of averting evil from them and procuring them a participation in blessings. 1.150. And when he had received this authority, he did not show anxiety, as some persons do, to increase the power of his own family, and promote his sons (for he had two 1.151. for he kept one most invariable object always steadily before him, namely, that of benefiting those who were subjected to his authority, and of doing everything both in word and deed, with a view to their advantage, never omitting any opportunity of doing anything that might tend to their prosperity. 1.152. Therefore he alone of all the persons who have ever enjoyed supreme authority, neither accumulated treasures of silver and gold, nor levied taxes, nor acquired possession of houses, or property, or cattle, or servants of his household, or revenues, or anything else which has reference to magnificence and superfluity, although he might have acquired an unlimited abundance of them all. 1.153. But as he thought it a token of poverty of soul to be anxious about material wealth, he despised it as a blind thing, but he honoured the far-sighted wealth of nature, and was as great an admirer as any one in the world of that kind of riches, as he showed himself to be in his clothes, and in his food, and in his whole system and manner of life, not indulging in any theatrical affectation of pomp and magnificence, but cultivating the simplicity and unpretending affable plainness of a private individual, but a sumptuousness which was truly royal, in those things which it is becoming for a ruler to desire and to abound in; 1.154. and these things are, temperance, and fortitude, and continence, and presence of mind, and acuteness, and knowledge, and industry, and patience under evil, and contempt of pleasure, and justice, and exhortations to virtue and blame, and lawful punishment of offenders, and, on the contrary, praise and honour to those who did well in accordance with law. 1.156. therefore, every one of the elements obeyed him as its master, changing the power which it had by nature and submitting to his commands. And perhaps there was nothing wonderful in this; for if it be true according to the proverb, --"That all the property of friends is common; 1.266. So this man, Balak, now sent some of his companions, entreating him to come to him, and he gave him some presents at once, and he promised to give him others also, explaining to him the necessity which he was in, on account of which he had sent for him. But he did not treat the messengers with any noble or consistent disposition, but with great courtesy and civility evaded their request, as if he were one of the most celebrated prophets, and as such was accustomed to do nothing whatever without first consulting the oracle, and so he declined, saying that the Deity would not permit him to go with them. 1.334. I have now, then, given an account of what was done by Moses while invested with kingly power. I must now proceed to relate in order all the actions which he performed in accordance with virtue, and also successfully as a chief priest, and also in his character as a lawgiver; for he also exercised these two powers as very closely connected with his kingly authority 2.1. The first volume of this treatise relates to the subject of the birth and bringing up of Moses, and also of his education and of his government of his people, which he governed not merely irreproachably, but in so exceedingly praiseworthy a manner; and also of all the affairs, which took place in Egypt, and in the travels and journeyings of the nation, and of the events which happened with respect to their crossing the Red Sea and in the desert, which surpass all power of description; and, moreover, of all the labours which he conducted to a successful issue, and of the inheritances which he distributed in portions to his soldiers. But the book which we are now about to compose relates to the affairs which follow those others in due order, and bear a certain correspondence and connection with them. 2.2. For some persons say, and not without some reason and propriety, that this is the only way by which cities can be expected to advance in improvement, if either the kings cultivate philosophy, or if philosophers exercise the kingly power. But Moses will be seen not only to have displayed all these powers--I mean the genius of the philosopher and of the king--in an extraordinary degree at the same time, but three other powers likewise, one of which is conversant about legislation, the second about the way of discharging the duties of high priest, and the last about the prophetic office; 2.3. and it is on these subjects that I have now been constrained to choose to enlarge; for I conceive that all these things have fitly been united in him, inasmuch as in accordance with the providential will of God he was both a king and a lawgiver, and a high priest and a prophet, and because in each office he displayed the most eminent wisdom and virtue. We must now show how it is that every thing is fitly united in him. 2.76. Therefore the general form of the model was stamped upon the mind of the prophet, being accurately painted and fashioned beforehand invisibly without any materials, in species which were not apparent to the eye; and the completion of the work was made in the similitude of the model, the maker giving an accurate representation of the impression in material substances corresponding to each part of the model 2.187. Since, therefore, I have now stated that in the absolutely perfect governor there ought to be four things, royal power, the legislative disposition, and the priesthood, and the prophetic office (in order that by his legislative disposition he may command such things as are right to be done, and forbid such things as are not proper to be done, and that by his priesthood he may arrange not only all human but likewise all divine things; and that by his prophetic office he may predict those things which cannot be comprehended by reason 2.188. I am not unaware then that all the things which are written in the sacred books are oracles delivered by him; and I will set forth what more peculiarly concerns him, when I have first mentioned this one point, namely, that of the sacred oracles some are represented as delivered in the person of God by his interpreter, the divine prophet, while others are put in the form of question and answer, and others are delivered by Moses in his own character as a divinely-prompted lawgiver possessed by divine inspiration. 2.189. Therefore, all the earliest oracles are manifestations of the whole of the divine virtues, and especially of that merciful and bounteous character by means of which he trains all men to virtue, and especially the race which is devoted to his service, to which he lays open the road leading to happiness. 2.190. The second class have a sort of admixture and communication in them, the prophet asking information on the subjects as to which he is in difficulty, and God answering him and instructing him. The third sort are attributed to the lawgiver, God having given him a share of his prescient power, by means of which he will be able to foretell the future. 2.191. Therefore, we must for the present pass by the first; for they are too great to be adequately praised by any man, as, indeed, they could scarcely be panegyrised worthily by the heaven itself and the nature of the universe; and they are also uttered by the mouth, as it were, of an interpreter. But interpretation and prophecy differ from one another. And concerning the second kind I will at once endeavour to explain the truth, connecting with them the third species also, in which the inspired character of the speaker is shown, according to which it is that he is most especially and appropriately looked upon as a prophet. 2.192. And we must here begin with the promise. There are four places where the oracles are given by way of question and answer, being contained in the exposition of the law, and having a mixed character. For, first, the prophet feels inspiration and asks questions, and then the father prophesies to him, giving him a share of his discourse and replies. And the first case where this occurs is one which would have irritated, not only Moses, who was the most holy and pious man that ever lived, but even any one who had only had a slight taste of piety. 2.193. A certain man, illegitimately born of two unequal parents, namely, an Egyptian father and a Jewish mother, and who disregarded the national and hereditary customs which he had learnt from her, as it is reported, inclined to the Egyptian impiety, being seized with admiration for the ungodly practices of the men of that nation; 2.194. for the Egyptians, almost alone of all men, set up the earth as a rival of the heaven considering the former as entitled to honours equal with those of the gods, and giving the latter no especial honour, just as if it were proper to pay respect to the extremities of a country rather than to the king's palace. For in the world the heaven is the most holy temple, and the further extremity is the earth; though this too is in itself worthy of being regarded with honour; but if it is brought into comparison with the air, is as far inferior to it as light is to darkness, or night to day, or corruption to immortality, or a mortal to God. 2.195. For, since that country is not irrigated by rain as all other lands are, but by the inundations of the river which is accustomed every year to overflow its banks; the Egyptians, in their impious reason, make a god of the Nile, as if it were a copy and a rival of heaven, and use pompous language about the virtue of their country. 2.196. Accordingly, this man of mixed race, having had a quarrel with some one of the consecrated and well-instructed house of Israel, becoming carried away by his anger, and unable to restrain himself, and being also an admirer and follower of the impiety of the Egyptians, extended his impiety from earth to heaven, cursing it with his accursed, and polluted, and defiled soul, and with his wicked tongue, and with the whole power of all his vocal organs in the superfluity of his ungodliness; though it ought to be blessed and praised, not by all men, indeed, but only by those who are most virtuous and pious, as having received perfect purification. 2.197. Wherefore Moses, marvelling at his insanity and at the extravagance of his audacity, although he was filled with a noble impetuosity and indignation, and desired to slay the man with his own hand, nevertheless feared lest he should be inflicting on him too light a punishment; for he conceived that no man could possibly devise any punishment adequate to such enormous impiety. 2.198. And since it followed of necessity that a man who did not worship God could not honour his father either, or his mother, or his country, or his benefactors, this man, in addition to not reverencing them, dared to speak ill of them. And then what extravagance of wickedness did he fall short of? And yet evil-speaking, if compared with cursing, is the lighter evil of the two. But when intemperate language and an unbridled tongue are subservient to lawless folly, then inevitably and invariably some iniquitous conduct must follow. 2.199. O man! does any one curse God? What other god can he invoke to ratify and confirm his curse? Is it not plain that he must invoke God to give effect to his curses against himself? Away with such profane and impious ideas! It would be well to cleanse that miserable soul which has been insulted by the voice, and which has sued the ears for ministers, keeping the external senses blind. 2.200. And was not either the tongue of the man who uttered such impiety loosened, or the ears of him who was destined to hear such things closed up? unless, indeed, that was done in consequence of some providential arrangement of justice, which does not think that either any extraordinary good or that any enormous evil ought to be kept in darkness, but that such should be revealed in order to the most complete manifestation of virtue or vice, so that it may adjudge the one to be worthy of acceptance and the other of punishment. 2.201. On this account Moses ordered the man to be thrown into prison and bound with chains; and then he addressed propitiatory prayers to God, begging him to be merciful to the necessities of the external senses (by means of which we both see what it is not proper to see, and hear what it is not lawful to hear 2.202. And God commanded him to be stoned, considering, as I imagine, the punishment of stoning to be a suitable and appropriate one for a man who had a stony and hardened heart, and wishing at the same time that all his fellow countrymen should have a share in inflicting punishment on him, as he knew that they were very indigt and eager to slay him; and the only punishment which so many myriads of men could possibly join in was that which was inflicted by throwing stones. 2.203. But after the punishment of this impious murderer, a new commandment was enacted, which had never before been thought worthy of being reduced to writing; but unexpected innovations cause new laws to be devised for the repression of their evils. At all events, the following law was immediately introduced: "Whoever curses God shall be guilty of sin, and whoever names the name of the Lord shall Die."{2}{#le 24:15.} 2.204. Well done, O all-wise man! You alone have drunk of the cup of unalloyed wisdom. You have seen that it was worse to name God than even to curse him; for you would never have treated lightly a man who had committed the heaviest of all impieties, and inflicted the heaviest punishment possible on those who committed the slightest faults; but you fixed death, which is the very greatest punishment imaginable, as the penalty for the man who appeared to have committed the heaviest crime. 2.205. But, as it seems, he is not now speaking of that God who was the first being who had any existence, and the Father of the universe, but of those who are accounted gods in the different cities; and they are falsely called gods, being only made by the arts of painters and sculptors, for the whole inhabited world is full of statues and images, and erections of that kind, of whom it is necessary however to abstain from speaking ill, in order that no one of the disciples of Moses may ever become accustomed at all to treat the appellation of God with disrespect; for that name is always most deserving to obtain the victory, and is especially worthy of love. 2.206. But if any one were, I will not say to blaspheme against the Lord of gods and men, but were even to dare to utter his name unseasonably, he must endure the punishment of death; 2.207. for those persons who have a proper respect for their parents do not lightly bring forward the names of their parents, though they are but mortal, but they avoid using their proper names by reason of the reverence which they bear them, and call them rather by the titles indicating their natural relationship, that is, father and mother, by which names they at once intimate the unsurpassable benefits which they have received at their hands, and their own grateful disposition. 2.208. Therefore these men must not be thought worthy of pardon who out of volubility of tongue have spoken unseasonably, and being too free of their words have repeated carelessly the most holy and divine name of God. 2.209. Moreover, in accordance with the honour due to the Creator of the universe, the prophet hallowed the sacred seventh day, beholding with eyes of more acute sight than those of mortals its pre-eminent beauty, which had already been deeply impressed on the heaven and the whole universal world, and had been borne about as an image by nature itself in her own bosom; 2.210. for first of all Moses found that day destitute of any mother, and devoid of all participation in the female generation, being born of the Father alone without any propagation by means of seed, and being born without any conception on the part of any mother. And then he beheld not only this, that it was very beautiful and destitute of any mother, neither being born of corruption nor liable to corruption; and then, in the third place, he by further inquiry discovered that it was the birthday of the world, which the heaven keeps as a festival, and the earth and all the things in and on the earth keep as a festival, rejoicing and delighting in the all-harmonious number of seven, and in the sabbath day. 2.211. For this reason the all-great Moses thought fit that all who were enrolled in his sacred polity should follow the laws of nature and meet in a solemn assembly, passing the time in cheerful joy and relaxation, abstaining from all work, and from all arts which have a tendency to the production of anything; and from all business which is connected with the seeking of the means of living, and that they should keep a complete truce, abstaining from all laborious and fatiguing thought and care, and devoting their leisure, not as some persons scoffingly assert, to sports, or exhibitions of actors and dancers, for the sake of which those who run madly after theatrical amusements suffer disasters and even encounter miserable deaths, and for the sake of these the most domit and influential of the outward senses, sight and hearing, make the soul, which should be the heavenly nature, the slave of these senses. 2.212. But, giving up their time wholly to the study of philosophy, not of that sort of philosophy which wordcatchers and sophists, seek to reduce to a system, selling doctrines and reasonings as they would any other vendible thing in the market. Men who (O you earth and sun! 2.213. Now some one disregarding this injunction, even while he yet had the sacred words of God respecting the holy seventh day still ringing in his ears, which God had uttered without the intervention of the prophet, and, what is the most wonderful thing of all, by a visible voice which affected the eyes of those who were present even more than their ears, went forth through the middle of the camp to pick up sticks, well knowing that all the people in the camp were perfectly quiet and doing nothing, and even while he was committing the iniquity was seen and detected, all disguise being impossible; 2.214. for some persons, having gone forth out of the gates to some quiet spot, that they might pray in some retired and peaceful place, seeing a most unholy spectacle, namely this man carrying a faggot of sticks, and being very indigt, were about to put him to death; but reasoning with themselves they restrained the violence of their wrath, that they might not appear, as they were only private persons, to chastise any one rather than the magistrates, and that too uncondemned; though indeed in other respects the transgression was manifest and undeniable, wishing also that no pollution arising from an execution, even though most righteously inflicted, should defile the sacred day. But they apprehended him, and led him away to the magistrate, with whom the priests were sitting as assessors; and the whole multitude collected together to hear the trial; 2.215. for it was invariably the custom, as it was desirable on other days also, but especially on the seventh day, as I have already explained, to discuss matters of philosophy; the ruler of the people beginning the explanation, and teaching the multitude what they ought to do and to say, and the populace listening so as to improve in virtue, and being made better both in their moral character and in their conduct through life; 2.216. in accordance with which custom, even to this day, the Jews hold philosophical discussions on the seventh day, disputing about their national philosophy, and devoting that day to the knowledge and consideration of the subjects of natural philosophy; for as for their houses of prayer in the different cities, what are they, but schools of wisdom, and courage, and temperance, and justice, and piety, and holiness, and every virtue, by which human and divine things are appreciated, and placed upon a proper footing? 2.217. On this day, then, the man who had done this deed of impiety was led away to prison; and Moses being at a loss what ought to be done to the man (for he knew that he had committed a crime worthy of death, but did not know what was the most suitable manner for the punishment to be inflicted upon him 2.218. And that Judge delivered his sentence that the man ought to die, and in no other way than being stoned, since in his case, as in that of the criminal mentioned above, his mind had been changed to a dumb stone, and he had committed the most complete of offences, in which nearly every other sin is comprised which can be committed against the laws enacted respecting the reverence due to the seventh day. 2.219. Why so? Because, not only mere handicraft trades, but also nearly all other acts and businesses, and especially all such as have reference to any providing of or seeking for the means of life, are either carried on by means of fire themselves, or, at all events, not without those instruments which are made by fire. On which account Moses, in many places, forbids any one to handle a fire on the sabbath day, inasmuch as that is the most primary and efficient source of things and the most ancient and important work; and if that is reduced to a state of tranquillity, he thought that it would be probable that all particular works would be at a stand-still likewise. 2.220. And wood is the material of fire, so that a man who is picking up wood is committing a crime which is akin to and nearly connected with that of burning fire, doubling his transgression, in fact, partly in that he was collecting what it was commanded should remain unmoved, and partly that what he was collecting was that which is the material of fire, the beginning of all arts. 2.221. Therefore both those instances which I have mentioned comprise the punishments of wicked men, appointed and confirmed by question and answer. And there are two other instances, not of the same, but of a different character; the one of which has reference to the succession of an inheritance; the other, as far at least as it appears to me, to a sacrifice which was performed at an unseemly time. And we must first discuss the latter of the two. 2.222. Moses puts down the beginning of the vernal equinox as the first month of the year, attributing the chief honour, not as some persons do to the periodical revolutions of the year in regard of time, but rather to the graces and beauties of nature which it has caused to shine upon men; for it is through the bounty of nature that the seeds which are sown to produce the necessary food of mankind are brought to perfection. And the fruit of trees in their prime, which is second in importance only to the necessary crops, is engendered by the same power, and as being second in importance it also ripens late; for we always find in nature that those things which are not very necessary are second to those which are indispensable. 2.223. Now wheat and barley are among the things which are very necessary; as, likewise, are all the other species of food, without which it is impossible to live. But oil, and wine, and almonds are not among necessaries, since men often live without them to the very extremity of old age, extending their life over a number of years. 2.224. Accordingly, in this month, about the fourteenth day of the month, when the orb of the moon is usually about to become full, the public universal feast of the passover is celebrated, which in the Chaldaic language is called pascha; at which festival not only do private individuals bring victims to the altar and the priests sacrifice them, but also, by a particular ordice of this law, the whole nation is consecrated and officiates in offering sacrifice; every separate individual on this occasion bringing forward and offering up with his own hands the sacrifice due on his own behalf. 2.225. Therefore all the rest of the people rejoiced and was of joyful countece, every one thinking that he himself was honoured by this participation in the priesthood. But the others passed the time of the festival amid tears and groans, their own relations having lately died, whom they were now mourning for, and were overwhelmed with a two fold sorrow, having, in addition to their grief for their relations who were slain, the pain also which arose from being deprived of the pleasure and honour which accrue from the offering up of sacrifice, as they were not purified or cleansed on that day, inasmuch as their mourning had not yet lasted beyond the appointed and legitimate period of lamentation. 2.226. These men coming, after the assembly was over, to the ruler of the people, being full of melancholy and depression, related to him what had happened, namely, "that the recent death of their relations was an unavoidable affliction to which they could not help yielding, and that it was a further grief that, on that account, they were unable to bear their share in the sacrifice of the passover. 2.227. And then they besought him that they too might make their offerings no less than the others, and that the misfortune which had befallen them in the death of their kinsmen might not be reckoned against them as an iniquity of theirs, so as to produce them punishment instead of compassion; for that they thought that they were worse off than even the people who were dead, since these last had, indeed, no sense of the grievous privation, but they who continued live would appear to die the death perceptible to the outward sense. 2.228. When he heard this he saw that the justification which they alleged was not inconsistent with reason and truth, and that the excuse which they alleged for not having previously offered their sacrifice was founded in necessity, and that they were entitled to merciful consideration. And while he as wavering in his opinion, and inclining this way and that way as if in the balance of a scale, for compassion and justice inclined him one way, and on the other side the law of the sacrifice of the passover weighed him down, in which the first month and the fourteenth day of the month are appointed for the offering of the sacrifice; accordingly, Moses, being perplexed and balancing between consent and refusal, besought God to decide the question and to announce his decision to him by an oracular command. 2.229. And God listened to his entreaty and gave him an oracle bearing not only on the circumstances which had taken place, but on all such as should hereafter happen with reference to the same subject, if people should ever again find themselves in a similar case. He likewise, out of the abundance of his providence, gave further and general directions with respect to other individuals who at any time, for one reason or other, should be unable to offer up their sacrifice with the whole of the rest of the nation. 2.230. We must now, therefore, proceed to relate the oracular commands which were thus given by God with reference to these Cases.{3}{#nu 9:10.} He says, "The mourning for a relation is a necessary sorrow to those who are related by blood, and it is not set down as a piece of guilty indifference. 2.231. As long, therefore, as it lasts, until the time that is appointed by law for it to cease, let the man be repelled from the sacred precincts, which must be kept pure, not only from all intentional pollution, but likewise from all such as is involuntary. But when the legal time for mourning is expired, then let the mourners be no longer deprived of an equal share in the performance of the sacrifices, that those who are alive may not become an adjunct to those who are dead. And let them, as if they were in a second class, come again in the second month, on the fourteenth day of the month, and let them sacrifice in the same manner as the former sacrificers, and let them adopt the sacrifice in the same way as they did, in a similar manner and under similar rules. 2.232. Also, let the same regulations be observed with respect to those who are hindered, not by mourning, but by a distant journey, from offering up their sacrifice in common with and at the same time with the whole nation. "For those who are travelling in a foreign land, or dwelling in some other country, do no wrong, so as to deserve to be deprived of equal honour with the rest, especially since one country will not contain the entire nation by reason of its great numbers, but has sent out colonies in every direction. 2.233. Having now, then, given this account of those who were too late to sacrifice the festival of the passover with the rest of the nation by reason of some unexpected circumstances, but who were desirous to fulfil the duty which had thus been omitted, even though late, still in the necessary manner, I now proceed to the last injunction relating to the succession to inheritances; that being, in like manner, of a mixed character, and consisting of question and answer. 2.234. There was a certain man, named Shalpaath, a man of high character and of a distinguished tribe. He had four daughters, but not a single son. And after the death of their father the daughters, being afraid that they should be deprived of their father's inheritance, because the allotments of such inheritances were given to the male heirs, came to the ruler of the people with the modesty befitting maidens, not because they were eager for riches, but because they desired to preserve the name and reputation of their father. 2.235. And they said to Moses, "Our father is dead; and he died without having been mixed up in any of those seditions in which it has happened that so many thousands have been slain; but he was a cultivator of a life free from trouble and notoriety; unless, indeed, it is to be considered as a crime that he was without male offspring. And we are now here orphans in appearance, but in real fact desiring to find a father in you; for a lawful ruler is as closely connected with his subjects as a Father."{4}{#nu 27:4.} 2.236. And Moses marvelled at the wisdom of the maidens, and at their affection for their father, nevertheless he hesitated, being biased in some degree by other thoughts in accordance with which it seemed proper for men to divide the inheritances among themselves, that so they might receive the due reward of their military services and of the wars which they had gone through. But nature, which has given to woman protection from all such contests, does likewise by so doing plainly deprive them of their right to a share in what is put forward as a reward for encountering them. 2.237. On which account the mind of Moses was very naturally in a state of indecision, and was dragged different ways, so that Moses laid his perplexities before God, whom he knew to be the only being who could with true and unerring judgment decide such delicate differences with a complete display of truth and justice. 2.238. But the Creator of the universe, the Father of the world, who holds together earth and heaven, and the water and the air, and everything which is composed of any one of these things, and who rules the whole world, the King of gods and men, did not think it unbecoming for him to take upon himself the part of arbitrator respecting these orphan maidens. And, as arbitrator, he, in my opinion, did more for them than if he had been merely a judge of the law, inasmuch as he is merciful and beneficent, and has filled all things everywhere with his beneficent power for he gave great praise to the maidens. 2.239. O! Master how can any one sing your praises adequately, with what mouth, with what tongue, with what organisation of voice? Can the stars become a chorus and pour forth any melody which shall be worthy of the subject? Even if the whole of the heaven were to be dissolved into voice, would it be able to recount even a portion of your virtues? "Very rightly," says God, "have the daughters of Shalpaath spoken. 2.240. Who is there who can fail to perceive how great a praise this is when God bears witness in their favour? Come, now, ye who are violent; ye, who give yourselves airs because of your virtuous actions; ye, who hold up your hands higher than nature justifies, and who raise your eyebrows; ye, among whom the widowhood of woman is a cause for laughter, though it is a most pitiable evil; and in whose thoughts the desolation of orphan children is ridiculed even more shamefully than the distress before mentioned. 2.241. So now, seeing that those who appeared in such a low and unfortunate condition were not marked by God among the neglected and obscure, though all the kingdoms of the whole habitable world are the most insignificant portion of his dominion, because the whole circumference and space of the world is but the extremity of his works, learn a necessary lesson from this fact. 2.242. But Moses, having praised the conversation of the maidens, did not either leave them without their due honour and reward, nor yet, on the other hand, did he raise them to an equal degree of honour with the men on whom the brunt of the war falls; but to the latter he allotted the inheritances as the prizes which belonged to them as a reward for the gallant exploits which they had performed. But the former he thought worthy of grace and kindness, not of reward; as he showed most plainly by the expressions which he used, speaking of "gifts" and "presents," but not of "requital" or "recompense." For the one form of language is suited to those who receive what they have a right to, and the other belongs to those who are treated with gratuitous favour. 2.243. And having given his divine directions respecting the petitions which the orphan maidens had preferred, he proceeds to lay down a more general law concerning the succession to inheritances, summoning the sons in the first instance to the sharing of the paternal property; and, if there should be no sons, then the daughters in the second place, to whom he says that it is proper to attach the inheritance as an external and adventitious ornament, but not as a possession belonging to and rightly connected with them; for that which is attached to anything has no actual relationship to that which is adorned by it, inasmuch as it is devoid of all harmony and union with it. 2.244. And, after the daughters, then he invites the brothers to share it in the third place; and, in the fourth place, he assigns the property to the uncles on the father's side, showing under this figure that the fathers might, if alive be the heirs of their sons. For it is a very foolish idea to imagine that when he allots the inheritance of the nephew to his father's brother, out of a regard to his relationship to his father, he has excluded the father himself from the succession. 2.245. But since the law permits the property of parents to be inherited by the children, but does not allow the parents themselves to inherit, he has abstained from any express mention of the subject as one to be deprecated and of evil omen, in order that the father and mother might not seem to receive any gain from the inconsolable affliction of the loss of children dying prematurely; but he indirectly intimated their right to be invited to such an inheritance when he conceded it to the uncles, in order that in this way he might attain the best objects of cultivating propriety and of avoiding the improper alienation of the estate. And, after the uncles, the fifth class of inheritors was to be composed of the nearest relations, to the first of whom he invariably assigns the inheritance. 2.246. Having now, as I was forced to do, gone through the entire account of those sacred commands referring to a mixed possession of an inheritance, I shall now proceed to show the oracles which were divinely given by the inspiration of the prophet; for this was a subject which I promised to explain. Now the beginning of his divine inspiration, which was also the commencement of prosperity to his nation, arose when he was sent out of Egypt to dwell as a settler in the cities of Syria, with many thousands of his countrymen; 2.247. for both men and women, having accomplished together a long and desolate journey through the wilderness, destitute of any beaten road, at last arrived at the sea which is called the Red Sea. Then, as was natural, they were in great perplexity, neither being able to cross over by reason of their want of vessels, nor thinking it safe to return back by the way by which they had come. 2.248. And while they were all in this state of mind, a still greater evil was impending over them; for the king of the Egyptians, having collected a power which was far from contemptible, a vast army of cavalry and infantry, sallied forth in pursuit of them, and made haste to overtake them, that he might avenge himself on them for the departure which he had been compelled by undeniable communications from God to permit them to take. But, as it should seem, the disposition of wicked men is unstable, so that, like any thing in a lightly-balanced scale, it inclines on very slight causes to different directions at different times. 2.251. The fear is necessary, and the terror is inevitable, and the danger is great; in front of us is the widely open sea, there is no retreat to which we can flee, we have no vessels, behind are the phalanxes of the enemy ready to attack us, which march on and pursue us, never stopping to take breath. Where shall any one turn? Which way can any one look to escape? Every thing from every quarter has unexpectedly become hostile to us, the sea, the land, men, and the elements of nature. 2.255. and an utter destruction of the enemy, whom the walls the sea, which had been congealed and which now turned back again, overwhelmed, and the sea pouring down and hurrying into what had just been a road, as if into some deep ravine, washed away every thing, and there was evidence of the completeness of the destruction in the bodies which floated on the waters, and which strewed the surface of the sea; and a great agitation of the waves, by which all the dead were cast up into a heap on the opposite shore, becoming a necessary spectacle to those who had been delivered, and to whom it had been granted not merely to escape from their dangers, but also to behold their enemies punished, in a manner too marvellous for description, by no human but by a divine power. 2.256. For this mercy Moses very naturally honoured his Benefactor with hymns of gratitude. For having divided the host into two choruses, one of men and one of women, he himself became the leader of that of the men, and appointed his sister to be the chief of that of the women, that they might sing hymns to their father and Creator, joining in harmonies responsive to one another, by a combination of dispositions and melody, the former being eager to offer the same requital for the mercies which they had received, and the latter consisting of a symphony of the deep male with the high female voices, for the tones of men are deep and those of women are high; and when there is a perfect and harmonious combination of the two a most delightful and thoroughly harmonious melody is effected. 2.257. And he persuaded all those myriads of men and women to be of one mind, and to sing in concert the same hymn at the same time in praise of those marvellous and mighty works which they had beheld, and which I have been just now relating. At which the prophet rejoicing, and seeing also the exceeding joy of his nation, and being himself too unable to contain his delight, began the song. And they who heard him being divided into two choruses, sang with him, taking the words which he uttered. 2.258. This is the beginning and preface of the prophecies of Moses under the influence of inspiration. After this he prophesied about the first and most necessary of all things, namely, food, which the earth did not produce, for it was barren and unfruitful; and the heaven rained down not once only, but every day for forty years, before the dawn of day, an ethereal fruit under the form of a dew very like millet seed. 2.259. And Moses, when he saw it, commanded them to collect it; and being full of inspiration, said: "You must believe in God, inasmuch as you have already had experience of his mercies and benefits in matters beyond all your hopes. This food may not be treasured up or laid up in garners. Let no one leave any portion of it till the morning. 2.261. And Moses, when he saw this, was naturally indigt with those who were thus disobedient; for how could he help being so, when those who had beheld such numerous and great actions which could not possibly be perverted into mere fictitious and well contrived appearances, but which had been easily accomplished by the divine providence, did not only doubt, but even absolutely disbelieved, and were the hardest of all man to be convinced? 2.262. But the Father established the oracle of his prophet by two most conspicuous manifestations, the one of which he gave immediately by the destruction of what had been left, and by the evil stench which arose, and by the change of it into worms, the vilest of animals; and the other demonstration he afforded subsequently, for that which was over and above after that which had been collected by the multitude, was always melted away by the beams of the sun, and consumed, and destroyed in that manner. 2.263. He gave a second instance of his prophetical inspiration not long afterwards in the oracle which he delivered about the sacred seventh day. For though it had had a natural precedence over all other days, not only from the time that the world was created, but even before the origination of the heaven and all the objects perceptible to the outward senses, men still knew it not, perhaps because, by reason of the continued and uninterrupted destructions which had taken place by water and fire, succeeding generations had not been able to receive from former ones any traditions of the arrangement and order which had been established in the connection of preceding times, which, as it was not known, Moses, now being inspired, declared to his people in an oracle which was borne testimony to by a visible sign from heaven. 2.264. And the sign was this. A small portion of food descended from the air on the previous days, but a double portion on the day before the seventh day. And on the previous days, if any portion was left it became liquefied and melted away, until it was entirely changed into dew, and so consumed; but on this day it endured no alteration, but remained in the same state as before, and when this was reported to him, and beheld by him, Moses did not so much conjecture as receive the impulse of divine inspiration under which he prophesied of the seventh day. 2.265. I omit to mention that all such conjectures are akin to prophecy; for the mind could never make such correct and felicitous conjectures, unless it were a divine spirit which guided their feet into the way of truth; 2.266. and the miraculous nature of the sign was shown, not merely in the fact of the food being double in quantity, nor in that of its remaining unimpaired, contrary to the usual customs, but in both these circumstances taking place on the sixth day, from the day on which this food first began to be supplied from heaven, from which day the most sacred number of seven begun to be counted, so that if any one reckons he will find that this heavenly food was given in exact correspondence with the arrangement instituted at the creation of the world. For God began to create the world on the first day of a week of six days: and he began to rain down the food which has just been mentioned on the same first day; 2.267. and the two images are alike; for as he produced that most perfect work, the world, bringing it out of non-existence into existence, so in the same manner did he produce plenty in the wilderness, changing the elements with reference to the pressing necessity, that, instead of the earth, the air might bestow food without labour, and without trouble, to those who had no opportunity of providing themselves with food at their leisure. 2.268. After this he delivered to the people a third oracle of the most marvellous nature, namely that on the seventh day the air would not afford the accustomed food, and that not the very slightest portion would fall upon the earth, as it did on other days; 2.269. and this turned out to be the case in point of fact; for he delivered this prediction on the day before; but some of those who were unstable in their dispositions, went forth to collect it, and being deceived in their expectations, returned unsuccessful, reproaching themselves for their unbelief, and calling the prophet the only true prophet, the only one who knew the will of God, and the only one who had any foreknowledge of what was uncertain and future. 2.270. Such then are the predictions which he delivered, under the influence of inspiration, respecting the food which came down from heaven; but he also delivered others in succession of great necessity, though they appeared to resemble recommendations rather than actual oracles; one of which is that prediction, which he delivered respecting their greatest abandonment of their national customs, of which I have already spoken, when they made a golden calf in imitation of the Egyptian worship and folly, and established dances and prepared an altar, and offered up sacrifices, forgetful of the true God and discarding the noble disposition of their ancestors, which had been increased by piety and holiness 2.271. at which Moses as very indigt, first of all, at all the people having thus suddenly become blind, which but a short time before had been the most sharp-sighted of all nations; and secondly, at a vain invention of fable being able to extinguish such exceeding brilliancy of truth, which even the sun in its eclipse or the whole company of the stars could never darken; for it is comprehended by its own light, appreciable by the intellect and incorporeal, in comparison of which the light, which is perceptible by the external senses, is like night if compared to day. 2.272. And, moved by this cause, he no longer continued as before, but leaped as it were out of his former appearance and disposition, and became inspired, and said, "Who is there who has not consented to this error, and who has not given sanction to what ought not to be sanctioned? Let all such come over to Me."{6}{#ex 32:26.} 2.274. So they rushed forth with a shout, and slew three thousand, especially those who were the leaders of this impiety, and not only were excused themselves from having had any participation in the wicked boldness of the others, but were also enrolled among the most noble of valiant men, and were thought worthy of an honour and reward most appropriate to their action, to wit the priesthood. For it was inevitable that those men should be ministers of holiness, who had shown themselves valiant in defence of it, and had warred bravely as its champions. 2.275. I have also another still more marvellous and prodigy-like oracle to report, which indeed I have mentioned before, when I was relating the circumstances of the high priesthood of the prophet, one which he himself uttered when fully inspired by the divine spirit, and which received its accomplishment at no long period afterwards, but at the very moment that it was delivered. 2.276. There were two classes of ministrations concerning the temple; the higher one belonging to the priests, and the lower one to the keepers of the temple; and there were at this time three priests, but many thousand keepers of the temple. 2.277. These men, being puffed up at the exceeding greatness of their own numbers, despised the scanty numbers of the priests; and so they concerted two impious attempts at the same time, the one of which was the destruction of those who were superior to them, and the other was the promotion of the inferior body, the subjects as it were attacking the leaders, to the confusion and overthrow of that most excellent and most beneficial thing for the people, namely order. 2.278. Then, joining together and assembling in one place, they cried out upon the prophet as if he had given the priesthood to his brother, and to his nephews, out of consideration for their relationship to him, and had given a false account of their appointment, as if it had not taken place under the direction of divine providence, as we have represented. 2.279. And Moses, being vexed and grieved beyond measure at these things, although he was the meekest and mildest of men, was not so excited to a just anger by his disposition, which hated iniquity, that he besought God to reject their sacrifice. Not because there was any chance of that most righteous Judge receiving the unholy offerings of wicked men, but because the soul of the man who loved God could not be silent for his part, so eager was it that the wicked should not prosper, but should always fail in their purpose; 2.280. and while he was still boiling over and inflamed with anger by this lawful indignation he became inspired, and changed into a prophet, and uttered the following oracles. "Apostacy is an evil thing, but these faithless men shall be taught, not only by words but also by actions; they shall, by personal suffering, learn my truth and good faith, since they would not learn it by ordinary instruction; 2.281. and this shall be discerned in the end of their life: for it they receive the ordinary death according to nature, then I have invented these oracles; but if they experience a new and unprecedented destruction, then my truth will be testified to; for I see chasms of the earth opening against them, and widened to the greatest extent, and numbers of men perishing in them, dragged down into the gulf with all their kindred, and their very houses swallowed up, and the men going down alive into hell. 2.282. And when he ceased speaking the earth was cloven asunder, being shaken by an earthquake, and it was burst open, especially where the tents of those wicked men were so that they were all swallowed up together, and so hidden from sight. For the parts which were rent asunder came together again as soon as the purpose for which they had been divided was accomplished. 2.283. And a little after this thunderbolts fell on a sudden from heaven, and slew two hundred men, the leaders of this sedition, and destroyed them all together, not leaving any portion of their bodies to receive burial. 2.284. And the rapid and unintermittent character of the punishment, and the magnitude of each infliction, rendered the piety of the prophet conspicuous and universally celebrated, as he thus brought God forward as a witness of the truth of his oracular denunciations. 2.285. We must also not overlook this circumstance, that both earth and heaven, which are the first principles of the universe, bore their share in the punishment of these wicked men, for they had rooted their wickedness in the earth, and extended it up to the sky, raising it to that vast height 2.286. on which account each of the elements contributed its part to their chastisement, the earth, so as to drag down and swallow up those who were at that time weighing it down, bursting asunder and dividing; and the heaven, by tearing up and destroying them, raining down a mighty storm of much fire, a most novel kind of rain, and the end was the same 2.287. both to those who were swallowed up by the earth and to those who were destroyed by the thunderbolts, for neither of them were seen any more; the one body being concealed by the earth, the chasm being united again and meeting as before, so as to make solid ground; and the other people being consumed entirely by the fire of the thunderbolts. 2.288. And some time afterwards, when he was about to depart from hence to heaven, to take up his abode there, and leaving this mortal life to become immortal, having been summoned by the Father, who now changed him, having previously been a double being, composed of soul and body, into the nature of a single body, transforming him wholly and entirely into a most sun-like mind; he then, being wholly possessed by inspiration, does not seem any longer to have prophesied comprehensively to the whole nation altogether, but to have predicted to each tribe separately what would happen to each of them, and to their future generations, some of which things have already come to pass, and some are still expected, because the accomplishment of those predictions which have been fulfilled is the clearest testimony to the future. 2.289. For it was very appropriate that those who were different in the circumstances of their birth and in the mothers, from whom they were descended, should differ also in the variety of their designs and counsels, and also in the excessive diversity of their pursuits in life, and should therefore have for their inheritance, as it were, a different distribution of oracles and predictions. 2.290. These things, therefore, are wonderful; and most wonderful of all is the end of his sacred writings, which is to the whole book of the law what the head is to an animal. 2.291. For when he was now on the point of being taken away, and was standing at the very starting-place, as it were, that he might fly away and complete his journey to heaven, he was once more inspired and filled with the Holy Spirit, and while still alive, he prophesied admirably what should happen to himself after his death, relating, that is, how he had died when he was not as yet dead, and how he was buried without any one being present so as to know of his tomb, because in fact he was entombed not by mortal hands, but by immortal powers, so that he was not placed in the tomb of his forefathers, having met with particular grace which no man ever saw; and mentioning further how the whole nation mourned for him with tears a whole month, displaying the individual and general sorrow on account of his unspeakable benevolence towards each individual and towards the whole collective host, and of the wisdom with which he had ruled them. 2.292. Such was the life and such was the death of the king, and lawgiver, and high priest, and prophet, Moses, as it is recorded in the sacred scriptures.
44. Philo of Alexandria, Allegorical Interpretation, 2.1, 3.103 (1st cent. BCE - missingth cent. CE)

45. Philo of Alexandria, Who Is The Heir, 258-259, 266, 4, 78, 249 (1st cent. BCE - missingth cent. CE)

249. And about the setting of the sun a trance fell upon Abraham, and, behold, fear with great darkness fell upon Him." Now there is one kind of trance which is sort of frantic delirium, causing infirmity of mind, either through old age, or melancholy, or some other similar cause. There is another kind which is excessive consternation, arising usually from things which happen suddenly and unexpectedly. Another kind is mere tranquility of the mind, arising when it is inclined by nature to be quiet: but that which is the best description of all is a divinely inspired and more vehement sort of enthusiasm, which the race of prophets is subject to.
46. Philo of Alexandria, That The Worse Attacks The Better, 40, 39 (1st cent. BCE - missingth cent. CE)

39. And he will not go to Egypt, nor will he descend into the arena to strive against the sophists who contend in it, till he has thoroughly studied and practised the art of argumentative reasoning; God himself showing to him all the ideas which belong to such elocution, and making him perfect in them by the election of Aaron who was the brother of Moses, and whom he was accustomed to call his mouth-piece, and interpreter, and Prophet.
47. Philo of Alexandria, That God Is Unchangeable, 138, 136 (1st cent. BCE - missingth cent. CE)

136. And the woman who met the prophet, 36 in the book of Kings, resembles this fact: "And she is a widow;" not meaning by that, as we generally use the word, a woman when she is bereft of her husband, but that she is so, from being free from those passions which corrupt and destroy the soul, as Thamar is represented by Moses.
48. Josephus Flavius, Jewish Antiquities, 1.5, 1.10, 1.13, 4.105-4.108, 4.111-4.116, 4.118-4.121, 4.125-4.130, 4.194, 4.197-4.198, 4.218, 4.223, 4.279, 4.302, 5.20, 6.36, 6.83, 13.299, 20.97-20.98, 20.160, 20.167, 20.188, 20.261 (1st cent. CE - 1st cent. CE)

1.5. 2. Now I have undertaken the present work, as thinking it will appear to all the Greeks worthy of their study; for it will contain all our antiquities, and the constitution of our government, as interpreted out of the Hebrew Scriptures. 1.5. He also deprived the serpent of speech, out of indignation at his malicious disposition towards Adam. Besides this, he inserted poison under his tongue, and made him an enemy to men; and suggested to them, that they should direct their strokes against his head, that being the place wherein lay his mischievous designs towards men, and it being easiest to take vengeance on him, that way. And when he had deprived him of the use of his feet, he made him to go rolling all along, and dragging himself upon the ground. 1.13. while there were a vast number of other matters in our sacred books. They, indeed, contain in them the history of five thousand years; in which time happened many strange accidents, many chances of war, and great actions of the commanders, and mutations of the form of our government. 1.13. 2. The children of Ham possessed the land from Syria and Amanus, and the mountains of Libanus; seizing upon all that was on its sea-coasts, and as far as the ocean, and keeping it as their own. Some indeed of its names are utterly vanished away; others of them being changed, and another sound given them, are hardly to be discovered; yet a few there are which have kept their denominations entire. 4.105. So Balsam received the ambassadors, and treated them very kindly; and when he had supped, he inquired what was God’s will, and what this matter was for which the Midianites entreated him to come to them. But when God opposed his going, he came to the ambassadors, and told them that he was himself very willing and desirous to comply with their request, but informed them that God was opposite to his intentions, even that God who had raised him to great reputation on account of the truth of his predictions; 4.106. for that this army, which they entreated him to come and curse, was in the favor of God; on which account he advised them to go home again, and not to persist in their enmity against the Israelites; and when he had given them that answer, he dismissed the ambassadors. 4.107. 3. Now the Midianites, at the earnest request and fervent entreaties of Balak, sent other ambassadors to Balaam, who, desiring to gratify the men, inquired again of God; but he was displeased at this [second] trial, and bid him by no means to contradict the ambassadors. Now Balsam did not imagine that God gave this injunction in order to deceive him, so he went along with the ambassadors; 4.108. but when the divine angel met him in the way, when he was in a narrow passage, and hedged in with a wall on both sides, the ass on which Balaam rode understood that it was a divine spirit that met him, and thrust Balaam to one of the walls, without regard to the stripes which Balaam, when he was hurt by the wall, gave her; 4.111. Upon which Balaam was afraid, and was preparing to return back again: yet did God excite him to go on his intended journey, but added this injunction, that he should declare nothing but what he himself should suggest to his mind. 4.112. 4. When God had given him this charge, he came to Balak; and when the king had entertained him in a magnificent manner, he desired him to go to one of the mountains to take a view of the state of the camp of the Hebrews. Balak himself also came to the mountain, and brought the prophet along with him, with a royal attendance. This mountain lay over their heads, and was distant sixty furlongs from the camp. 4.113. Now when he saw them, he desired the king to build him seven altars, and to bring him as many bulls and rams; to which desire the king did presently conform. He then slew the sacrifices, and offered them as burnt-offerings, that he might observe some signal of the flight of the Hebrews. 4.114. Then said he, “Happy is this people, on whom God bestows the possession of innumerable good things, and grants them his own providence to be their assistant and their guide; so that there is not any nation among mankind but you will be esteemed superior to them in virtue, and in the earnest prosecution of the best rules of life, and of such as are pure from wickedness, and will leave those rules to your excellent children; and this out of the regard that God bears to you, and the provision of such things for you as may render you happier than any other people under the sun. 4.115. You shall retain that land to which he hath sent you, and it shall ever be under the command of your children; and both all the earth, as well as the seas, shall be filled with your glory: and you shall be sufficiently numerous to supply the world in general, and every region of it in particular, with inhabitants out of your stock. 4.116. However, O blessed army! wonder that you are become so many from one father: and truly, the land of Canaan can now hold you, as being yet comparatively few; but know ye that the whole world is proposed to be your place of habitation for ever. The multitude of your posterity also shall live as well in the islands as on the continent, and that more in number than are the stars of heaven. And when you are become so many, God will not relinquish the care of you, but will afford you an abundance of all good things in times of peace, with victory and dominion in times of war. 4.118. 5. Thus did Balaam speak by inspiration, as not being in his own power, but moved to say what he did by the Divine Spirit. But then Balak was displeased, and said he had broken the contract he had made, whereby he was to come, as he and his confederates had invited him, by the promise of great presents: for whereas he came to curse their enemies, he had made an encomium upon them, and had declared that they were the happiest of men. 4.119. To which Balaam replied, “O Balak, if thou rightly considerest this whole matter, canst thou suppose that it is in our power to be silent, or to say any thing, when the Spirit of God seizes upon us?—for he puts such words as he pleases in our mouths, and such discourses as we are not ourselves conscious of. 4.121. but God is more powerful than the purposes I had made to serve you; for those that take upon them to foretell the affairs of mankind, as from their own abilities, are entirely unable to do it, or to forbear to utter what God suggests to them, or to offer violence to his will; for when he prevents us and enters into us, nothing that we say is our own. 4.125. Then fell Balaam upon his face, and foretold what calamities would befall the several kings of the nations, and the most eminent cities, some of which of old were not so much as inhabited; which events have come to pass among the several people concerned, both in the foregoing ages, and in this, till my own memory, both by sea and by land. From which completion of all these predictions that he made, one may easily guess that the rest will have their completion in time to come. 4.126. 6. But Balak being very angry that the Israelites were not cursed, sent away Balaam without thinking him worthy of any honor. Whereupon, when he was just upon his journey, in order to pass the Euphrates, he sent for Balak, and for the princes of the Midianites 4.127. and spake thus to them:—“O Balak, and you Midianites that are here present, (for I am obliged even without the will of God to gratify you,) it is true no entire destruction can seize upon the nation of the Hebrews, neither by war, nor by plague, nor by scarcity of the fruits of the earth, nor can any other unexpected accident be their entire ruin; 4.128. for the providence of God is concerned to preserve them from such a misfortune; nor will it permit any such calamity to come upon them whereby they may all perish; but some small misfortunes, and those for a short time, whereby they may appear to be brought low, may still befall them; but after that they will flourish again, to the terror of those that brought those mischiefs upon them. 4.129. So that if you have a mind to gain a victory over them for a short space of time, you will obtain it by following my directions:—Do you therefore set out the handsomest of such of your daughters as are most eminent for beauty, and proper to force and conquer the modesty of those that behold them, and these decked and trimmed to the highest degree you are able. Then do you send them to be near the Israelites’ camp, and give them in charge, that when the young men of the Hebrews desire their company, they allow it them; 4.194. 3. When he had spoken thus, he gave them the laws and the constitution of government written in a book. Upon which the people fell into tears, and appeared already touched with the sense that they should have a great want of their conductor, because they remembered what a number of dangers he had passed through, and what care he had taken of their preservation: they desponded about what would come upon them after he was dead, and thought they should never have another governor like him; and feared that God would then take less care of them when Moses was gone, who used to intercede for them. 4.197. only we shall so far innovate, as to digest the several kinds of laws into a regular system; for they were by him left in writing as they were accidentally scattered in their delivery, and as he upon inquiry had learned them of God. On which account I have thought it necessary to premise this observation beforehand, lest any of my own countrymen should blame me, as having been guilty of an offense herein. 4.198. Now part of our constitution will include the laws that belong to our political state. As for those laws which Moses left concerning our common conversation and intercourse one with another, I have reserved that for a discourse concerning our manner of life, and the occasions of those laws; which I propose to myself, with God’s assistance, to write, after I have finished the work I am now upon. 4.218. But if these judges be unable to give a just sentence about the causes that come before them, (which case is not unfrequent in human affairs,) let them send the cause undetermined to the holy city, and there let the high priest, the prophet, and the sanhedrim, determine as it shall seem good to them. 4.223. 17. Aristocracy, and the way of living under it, is the best constitution: and may you never have any inclination to any other form of government; and may you always love that form, and have the laws for your governors, and govern all your actions according to them; for you need no supreme governor but God. But if you shall desire a king, let him be one of your own nation; let him be always careful of justice and other virtues perpetually; 4.279. 34. Let no one of the Israelites keep any poison that may cause death, or any other harm; but if he be caught with it, let him be put to death, and suffer the very same mischief that he would have brought upon them for whom the poison was prepared. 4.302. 44. This was the form of political government which was left us by Moses. Moreover, he had already delivered laws in writing in the fortieth year [after they came out of Egypt], concerning which we will discourse in another book. But now on the following days (for he called them to assemble continually) he delivered blessings to them, and curses upon those that should not live according to the laws, but should transgress the duties that were determined for them to observe. 6.36. o they begged of him, and entreated him, to appoint some person to be king over them, who might rule over the nation, and avenge them of the Philistines, who ought to be punished for their former oppressions. These words greatly afflicted Samuel, on account of his innate love of justice, and his hatred to kingly government, for he was very fond of an aristocracy, as what made the men that used it of a divine and happy disposition; 6.36. And when the high priest bade him to pursue after them, he marched apace, with his four hundred men, after the enemy; and when he was come to a certain brook called Besor, and had lighted upon one that was wandering about, an Egyptian by birth, who was almost dead with want and famine, (for he had continued wandering about without food in the wilderness three days,) he first of all gave him sustece, both meat and drink, and thereby refreshed him. He then asked him to whom he belonged, and whence he came. 6.83. 4. And when Samuel had told them that he ought to confirm the kingdom to Saul by a second ordination of him, they all came together to the city of Gilgal, for thither did he command them to come. So the prophet anointed Saul with the holy oil in the sight of the multitude, and declared him to be king the second time. And so the government of the Hebrews was changed into a regal government; 13.299. 7. But when Hyrcanus had put an end to this sedition, he after that lived happily, and administered the government in the best manner for thirty-one years, and then died, leaving behind him five sons. He was esteemed by God worthy of the three privileges,—the government of his nation, the dignity of the high priesthood, and prophecy; 20.97. 1. Now it came to pass, while Fadus was procurator of Judea, that a certain magician, whose name was Theudas, persuaded a great part of the people to take their effects with them, and follow him to the river Jordan; for he told them he was a prophet, and that he would, by his own command, divide the river, and afford them an easy passage over it; 20.98. and many were deluded by his words. However, Fadus did not permit them to make any advantage of his wild attempt, but sent a troop of horsemen out against them; who, falling upon them unexpectedly, slew many of them, and took many of them alive. They also took Theudas alive, and cut off his head, and carried it to Jerusalem. 20.167. 6. These works, that were done by the robbers, filled the city with all sorts of impiety. And now these impostors and deceivers persuaded the multitude to follow them into the wilderness 20.188. So Festus sent forces, both horsemen and footmen, to fall upon those that had been seduced by a certain impostor, who promised them deliverance and freedom from the miseries they were under, if they would but follow him as far as the wilderness. Accordingly, those forces that were sent destroyed both him that had deluded them, and those that were his followers also. 20.261. I have attempted to enumerate those high priests that we have had during the interval of two thousand years; I have also carried down the succession of our kings, and related their actions, and political administration, without [considerable] errors, as also the power of our monarchs; and all according to what is written in our sacred books; for this it was that I promised to do in the beginning of this history.
49. Josephus Flavius, Jewish War, 2.261, 6.287 (1st cent. CE - 1st cent. CE)

2.261. 5. But there was an Egyptian false prophet that did the Jews more mischief than the former; for he was a cheat, and pretended to be a prophet also, and got together thirty thousand men that were deluded by him; 6.287. Now, a man that is in adversity does easily comply with such promises; for whensuch a seducer makes him believe that he shall be delivered from those miseries which oppress him, then it is that the patient is full of hopes of such his deliverance.
50. Josephus Flavius, Against Apion, 1.41 (1st cent. CE - 1st cent. CE)

1.41. It is true, our history hath been written since Artaxerxes very particularly, but hath not been esteemed of the like authority with the former by our forefathers, because there hath not been an exact succession of prophets since that time;
51. New Testament, 1 Corinthians, 14.22 (1st cent. CE - 1st cent. CE)

14.22. Therefore other languages are for a sign, not to those whobelieve, but to the unbelieving; but prophesying is for a sign, not tothe unbelieving, but to those who believe.
52. New Testament, 2 Timothy, 3.13 (1st cent. CE - 1st cent. CE)

3.13. But evil men and impostors will grow worse and worse, deceiving and being deceived.
53. New Testament, Acts, 1.15-1.26, 2.16-2.21, 2.30-2.36, 3.18-3.26, 5.19-5.21, 5.36, 7.37-7.39, 8.30-8.35, 10.20, 10.43-10.44, 10.47, 11.1-11.3, 11.18, 13.6, 13.32-13.41, 13.46-13.47, 15.7, 15.12-15.20, 15.28, 16.10-16.17, 17.2-17.3, 19.2, 21.38, 26.22-26.23, 26.27, 28.23, 28.25-28.29 (1st cent. CE - 2nd cent. CE)

1.15. In these days, Peter stood up in the midst of the disciples (and the number of names was about one hundred twenty), and said 1.16. Brothers, it was necessary that this Scripture should be fulfilled, which the Holy Spirit spoke before by the mouth of David concerning Judas, who was guide to those who took Jesus. 1.17. For he was numbered with us, and received his portion in this ministry. 1.18. Now this man obtained a field with the reward for his wickedness, and falling headlong, his body burst open, and all his intestines gushed out. 1.19. It became known to everyone who lived in Jerusalem that in their language that field was called 'Akeldama,' that is, 'The field of blood.' 1.20. For it is written in the book of Psalms, 'Let his habitation be made desolate, Let no one dwell therein,' and, 'Let another take his office.' 1.21. of the men therefore who have accompanied us all the time that the Lord Jesus went in and went out among us 1.22. beginning from the baptism of John, to the day that he was received up from us, of these one must become a witness with us of his resurrection. 1.23. They put forward two, Joseph called Barsabbas, who was surnamed Justus, and Matthias. 1.24. They prayed, and said, "You, Lord, who know the hearts of all men, show which one of these two you have chosen 1.25. to take part in this ministry and apostleship from which Judas fell away, that he might go to his own place. 1.26. They drew lots for them, and the lot fell on Matthias, and he was numbered with the eleven apostles. 2.16. But this is what has been spoken through the prophet Joel: 2.17. 'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. 2.18. Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy. 2.19. I will show wonders in the the sky above, And signs on the earth beneath; Blood, and fire, and billows of smoke. 2.20. The sun will be turned into darkness, And the moon into blood, Before the great and glorious day of the Lord comes. 2.21. It will be, that whoever will call on the name of the Lord will be saved.' 2.30. Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, he would raise up the Christ to sit on his throne 2.31. he foreseeing this spoke about the resurrection of the Christ, that neither was his soul left in Hades, nor did his flesh see decay. 2.32. This Jesus God raised up, whereof we all are witnesses. 2.33. Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear. 2.34. For David didn't ascend into the heavens, but he says himself, 'The Lord said to my Lord, "Sit by my right hand 2.35. Until I make your enemies the footstool of your feet."' 2.36. Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified. 3.18. But the things which God announced by the mouth of all his prophets, that Christ should suffer, he thus fulfilled. 3.19. Repent therefore, and turn again, that your sins may be blotted out, that so there may come times of refreshing from the presence of the Lord 3.20. and that he may send Christ Jesus, who was ordained for you before 3.21. whom the heaven must receive until the times of restoration of all things, whereof God spoke by the mouth of his holy prophets that have been from ancient times. 3.22. For Moses indeed said to the fathers, 'The Lord God will raise up a prophet to you from among your brothers, like me. You shall listen to him in all things whatever he says to you. 3.23. It will be, that every soul that will not listen to that prophet will be utterly destroyed from among the people.' 3.24. Yes, and all the prophets from Samuel and those who followed after, as many as have spoken, they also told of these days. 3.25. You are the sons of the prophets, and of the covet which God made with our fathers, saying to Abraham, 'In your seed will all the families of the earth be blessed.' 3.26. God, having raised up his servant, Jesus, sent him to you first, to bless you, in turning away everyone of you from your wickedness. 5.19. But an angel of the Lord opened the prison doors by night, and brought them out, and said 5.20. Go stand and speak in the temple to the people all the words of this life. 5.21. When they heard this, they entered into the temple about daybreak, and taught. But the high priest came, and those who were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought. 5.36. For before these days Theudas rose up, making himself out to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were dispersed, and came to nothing. 7.37. This is that Moses, who said to the children of Israel , 'The Lord God will raise up a prophet to you from among your brothers, like me.' 7.38. This is he who was in the assembly in the wilderness with the angel that spoke to him on Mount Sinai, and with our fathers, who received living oracles to give to us 7.39. to whom our fathers wouldn't be obedient, but rejected him, and turned back in their hearts to Egypt 8.30. Philip ran to him, and heard him reading Isaiah the prophet, and said, "Do you understand what you are reading? 8.31. He said, "How can I, unless someone explains it to me?" He begged Philip to come up and sit with him. 8.32. Now the passage of the Scripture which he was reading was this, "He was led as a sheep to the slaughter. As a lamb before his shearer is silent, So he doesn't open his mouth. 8.33. In his humiliation, his judgment was taken away. Who will declare His generations? For his life is taken from the earth. 8.34. The eunuch answered Philip, "Please tell who the prophet is talking about: about himself, or about some other? 8.35. Philip opened his mouth, and beginning from this Scripture, preached to him Jesus. 10.20. But arise, get down, and go with them, doubting nothing; for I have sent them. 10.43. All the prophets testify about him, that through his name everyone who believes in him will receive remission of sins. 10.44. While Peter was still speaking these words, the Holy Spirit fell on all those who heard the word. 10.47. Can any man forbid the water, that these who have received the Holy Spirit as well as we should not be baptized? 11.1. Now the apostles and the brothers who were in Judea heard that the Gentiles had also received the word of God. 11.2. When Peter had come up to Jerusalem, those who were of the circumcision contended with him 11.3. saying, "You went in to uncircumcised men, and ate with them! 11.18. When they heard these things, they held their peace, and glorified God, saying, "Then God has also granted to the Gentiles repentance to life! 13.6. When they had gone through the island to Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar Jesus 13.32. We bring you good news of the promise made to the fathers 13.33. that God has fulfilled the same to us, their children, in that he raised up Jesus. As it is also written in the second psalm, 'You are my Son. Today I have become your father.' 13.34. Concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: 'I will give you the holy and sure blessings of David.' 13.35. Therefore he says also in another psalm, 'You will not allow your Holy One to see decay.' 13.36. For David, after he had in his own generation served the counsel of God, fell asleep, and was laid with his fathers, and saw decay. 13.37. But he whom God raised up saw no decay. 13.38. Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins 13.39. and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses. 13.40. Beware therefore, lest that come on you which is spoken in the prophets: 13.41. 'Behold, you scoffers, and wonder, and perish; For I work a work in your days, A work which you will in no way believe, if one declares it to you.' 13.46. Paul and Barnabas spoke out boldly, and said, "It was necessary that God's word should be spoken to you first. Since indeed you thrust it from you, and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles. 13.47. For so has the Lord commanded us, saying, 'I have set you as a light of the Gentiles, That you should be for salvation to the uttermost parts of the earth.' 15.7. When there had been much discussion, Peter rose up and said to them, "Brothers, you know that a good while ago God made choice among you, that by my mouth the Gentiles should hear the word of the gospel, and believe. 15.12. All the multitude kept silence, and they listened to Barnabas and Paul reporting what signs and wonders God had done among the Gentiles through them. 15.13. After they were silent, James answered, "Brothers, listen to me. 15.14. Simeon has reported how God first visited the Gentiles, to take out of them a people for his name. 15.15. This agrees with the words of the prophets. As it is written 15.16. 'After these things I will return. I will again build the tent of David, which has fallen. I will again build its ruins. I will set it up 15.17. That the rest of men may seek after the Lord; All the Gentiles who are called by my name, Says the Lord, who does all these things. 15.18. All his works are known to God from eternity.' 15.19. Therefore my judgment is that we don't trouble those from among the Gentiles who turn to God 15.20. but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood. 15.28. For it seemed good to the Holy Spirit, and to us, to lay no greater burden on you than these necessary things: 16.10. When he had seen the vision, immediately we sought to go out to Macedonia, concluding that the Lord had called us to preach the gospel to them. 16.11. Setting sail therefore from Troas, we made a straight course to Samothrace, and the day following to Neapolis; 16.12. and from there to Philippi, which is a city of Macedonia, the first of the district, a Roman colony. We were staying some days in this city. 16.13. On the Sabbath day we went forth outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down, and spoke to the women who had come together. 16.14. A certain woman named Lydia, a seller of purple, of the city of Thyatira, one who worshiped God, heard us; whose heart the Lord opened to listen to the things which were spoken by Paul. 16.15. When she and her household were baptized, she begged us, saying, "If you have judged me to be faithful to the Lord, come into my house, and stay." She urged us. 16.16. It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling. 16.17. The same, following after Paul and us, cried out, "These men are servants of the Most High God, who proclaim to us the way of salvation! 17.2. Paul, as was his custom, went in to them, and for three Sabbath days reasoned with them from the Scriptures 17.3. explaining and demonstrating that the Christ had to suffer, and to rise again from the dead, and saying, "This Jesus, whom I proclaim to you, is the Christ. 19.2. He said to them, "Did you receive the Holy Spirit when you believed?"They said to him, "No, we haven't even heard that there is a Holy Spirit. 21.38. Aren't you then the Egyptian, who before these days stirred up to sedition and led out into the wilderness the four thousand men of the Assassins? 26.22. Having therefore obtained the help that is from God, I stand to this day testifying both to small and great, saying nothing but what the prophets and Moses did say should come 26.23. how the Christ must suffer, and how he first by the resurrection of the dead should proclaim light both to these people and to the Gentiles. 26.27. King Agrippa, do you believe the prophets? I know that you believe. 28.23. When they had appointed him a day, they came to him into his lodging in great number. He explained to them, testifying about the Kingdom of God, and persuading them concerning Jesus, both from the law of Moses and from the prophets, from morning until evening. 28.25. When they didn't agree among themselves, they departed after Paul had spoken one word, "The Holy Spirit spoke well through Isaiah, the prophet, to our fathers 28.26. saying, 'Go to this people, and say, In hearing, you will hear, And will in no way understand. In seeing, you will see, And will in no way perceive. 28.27. For this people's heart has grown callous. Their ears are dull of hearing. Their eyes they have closed. Lest they should see with their eyes, Hear with their ears, Understand with their heart, And would turn again, And I would heal them.' 28.28. Be it known therefore to you, that the salvation of God is sent to the Gentiles. They will also hear. 28.29. When he had said these words, the Jews departed, having a great dispute among themselves.
54. New Testament, Apocalypse, 16.13, 19.20, 20.10 (1st cent. CE - 1st cent. CE)

16.13. I saw coming out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, three unclean spirits, something like frogs; 19.20. The beast was taken, and with him the false prophet who worked the signs in his sight, with which he deceived those who had received the mark of the beast and those who worshiped his image. They two were thrown alive into the lake of fire that burns with sulfur. 20.10. The devil who deceived them was thrown into the lake of fire and sulfur, where the beast and the false prophet are also. They will be tormented day and night forever and ever.
55. New Testament, James, 2.23 (1st cent. CE - 1st cent. CE)

2.23. and the Scripture was fulfilled which says, "Abraham believed God, and it was accounted to him as righteousness;" and he was called the friend of God.
56. New Testament, Hebrews, 1.1-1.2, 2.1, 2.13-2.14, 4.1, 10.5-10.10, 10.15-10.17, 10.30 (1st cent. CE - 1st cent. CE)

1.1. God, having in the past spoken to the fathers through the prophets at many times and in various ways 1.2. has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds. 2.1. Therefore we ought to pay greater attention to the things that were heard, lest perhaps we drift away. 2.13. Again, "I will put my trust in him." Again, "Behold, here am I and the children whom God has given me. 2.14. Since then the children have shared in flesh and blood, he also himself in like manner partook of the same, that through death he might bring to nothing him who had the power of death, that is, the devil 4.1. Let us fear therefore, lest perhaps a promise being left of entering into his rest, anyone of you should seem to have come short of it. 10.5. Therefore when he comes into the world, he says, "Sacrifice and offering you didn't desire, But a body did you prepare for me; 10.6. In whole burnt offerings and sacrifices for sin you had no pleasure. 10.7. Then I said, 'Behold, I have come (In the scroll of the book it is written of me) To do your will, God.' 10.8. Previously saying, "Sacrifices and offerings and whole burnt offerings and sacrifices for sin you didn't desire, neither had pleasure in them" (those which are offered according to the law) 10.9. then he has said, "Behold, I have come to do your will." He takes away the first, that he may establish the second 10.10. by which will we have been sanctified through the offering of the body of Jesus Christ once for all. 10.15. The Holy Spirit also testifies to us, for after saying 10.16. This is the covet that I will make with them: 'After those days,' says the Lord, 'I will put my laws on their heart, I will also write them on their mind;'"then he says 10.17. I will remember their sins and their iniquities no more. 10.30. For we know him who said, "Vengeance belongs to me," says the Lord, "I will repay." Again, "The Lord will judge his people.
57. New Testament, Romans, 1.2-1.4, 9.6-9.33, 15.7-15.12 (1st cent. CE - 1st cent. CE)

1.2. which he promised before through his prophets in the holy Scriptures 1.3. concerning his Son, who was born of the seed of David according to the flesh 1.4. who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord 9.6. But it is not as though the word of God has come to nothing. For they are not all Israel, that are of Israel. 9.7. Neither, because they are Abraham's seed, are they all children. But, "In Isaac will your seed be called. 9.8. That is, it is not the children of the flesh who are children of God, but the children of the promise are counted as a seed. 9.9. For this is a word of promise, "At the appointed time I will come, and Sarah will have a son. 9.10. Not only so, but Rebecca also conceived by one, by our father Isaac. 9.11. For being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him who calls 9.12. it was said to her, "The elder will serve the younger. 9.13. Even as it is written, "Jacob I loved, but Esau I hated. 9.14. What shall we say then? Is there unrighteousness with God? May it never be! 9.15. For he said to Moses, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion. 9.16. So then it is not of him who wills, nor of him who runs, but of God who has mercy. 9.17. For the Scripture says to Pharaoh, "For this very purpose I caused you to be raised up, that I might show in you my power, and that my name might be published abroad in all the earth. 9.18. So then, he has mercy on whom he desires, and he hardens whom he desires. 9.19. You will say then to me, "Why does he still find fault? For who withstands his will? 9.20. But indeed, O man, who are you to reply against God? Will the thing formed ask him who formed it, "Why did you make me like this? 9.21. Or hasn't the potter a right over the clay, from the same lump to make one part a vessel for honor, and another for dishonor? 9.22. What if God, willing to show his wrath, and to make his power known, endured with much patience vessels of wrath made for destruction 9.23. and that he might make known the riches of his glory on vessels of mercy, which he prepared beforehand for glory 9.24. us, whom he also called, not from the Jews only, but also from the Gentiles? 9.25. As he says also in Hosea, "I will call them 'my people,' which were not my people; And her 'beloved,' who was not beloved. 9.26. It will be that in the place where it was said to them, 'You are not my people,' There they will be called 'sons of the living God.' 9.27. Isaiah cries concerning Israel, "If the number of the children of Israel are as the sand of the sea, It is the remt who will be saved; 9.28. For He will finish the work and cut it short in righteousness, Because the LORD will make a short work upon the earth. 9.29. As Isaiah has said before, "Unless the Lord of Hosts had left us a seed, We would have become like Sodom, And would have been made like Gomorrah. 9.30. What shall we say then? That the Gentiles, who didn't follow after righteousness, attained to righteousness, even the righteousness which is of faith; 9.31. but Israel, following after a law of righteousness, didn't arrive at the law of righteousness. 9.32. Why? Because they didn't seek it by faith, but as it were by works of the law. They stumbled over the stumbling stone; 9.33. even as it is written, "Behold, I lay in Zion a stumbling stone and a rock of offense; And no one who believes in him will be put to shame. 15.7. Therefore receive one another, even as Christ also received you, to the glory of God. 15.8. Now I say that Christ has been made a minister of the circumcision for the truth of God, that he might confirm the promises given to the fathers 15.9. and that the Gentiles might glorify God for his mercy. As it is written, "Therefore will I give praise to you among the Gentiles, And sing to your name. 15.10. Again he says, "Rejoice, you Gentiles, with his people. 15.11. Again, "Praise the Lord, all you Gentiles! Let all the peoples praise him. 15.12. Again, Isaiah says, "There will be the root of Jesse, He who arises to rule over the Gentiles; On him will the Gentiles hope.
58. New Testament, John, 1.14, 1.45, 2.19-2.22, 3.11, 3.14, 3.16-3.18, 3.34, 3.36, 4.19, 4.50-4.53, 5.16, 5.18-5.19, 5.24, 5.30, 5.45-5.47, 6.14-6.15, 6.32, 6.45, 6.63, 6.68, 7.1, 7.12-7.18, 7.28, 7.40, 7.47, 7.52, 8.12-8.58, 9.17, 9.22, 10.3, 10.18, 12.37-12.42, 12.44-12.50, 13.18-13.19, 13.34, 14.10, 14.15, 14.21, 14.24, 14.28-14.29, 14.31, 15.10-15.17, 16.2, 16.4, 16.13, 17.8, 18.31-18.32, 18.37 (1st cent. CE - 1st cent. CE)

1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 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. 2.19. Jesus answered them, "Destroy this temple, and in three days I will raise it up. 2.20. The Jews therefore said, "Forty-six years was this temple in building, and will you raise it up in three days? 2.21. But he spoke of the temple of his body. 2.22. When therefore he was raised from the dead, his disciples remembered that he said this, and they believed the Scripture, and the word which Jesus had said. 3.11. Most assuredly I tell you, we speak that which we know, and testify of that which we have seen, and you don't receive our witness. 3.14. As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up 3.16. For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life. 3.17. For God didn't send his Son into the world to judge the world, but that the world should be saved through him. 3.18. He who believes in him is not judged. He who doesn't believe has been judged already, because he has not believed in the name of the only born Son of God. 3.34. For he whom God has sent speaks the words of God; for God gives the Spirit without measure. 3.36. One who believes in the Son has eternal life, but one who disobeys the Son won't see life, but the wrath of God remains on him. 4.19. The woman said to him, "Sir, I perceive that you are a prophet. 4.50. Jesus said to him, "Go your way. Your son lives." The man believed the word that Jesus spoke to him, and he went his way. 4.51. As he was now going down, his servants met him and reported, saying "Your child lives! 4.52. So he inquired of them the hour when he began to get better. They said therefore to him, "Yesterday at the seventh hour, the fever left him. 4.53. So the father knew that it was at that hour in which Jesus said to him, "Your son lives." He believed, as did his whole house. 5.16. For this cause the Jews persecuted Jesus, and sought to kill him, because he did these things on the Sabbath. 5.18. For this cause therefore the Jews sought all the more to kill him, because he not only broke the Sabbath, but also called God his own Father, making himself equal with God. 5.19. Jesus therefore answered them, "Most assuredly, I tell you, the Son can do nothing of himself, but what he sees the Father doing. For whatever things he does, these the Son also does likewise. 5.24. Most assuredly I tell you, he who hears my word, and believes him who sent me, has eternal life, and doesn't come into judgment, but has passed out of death into life. 5.30. I can of myself do nothing. As I hear, I judge, and my judgment is righteous; because I don't seek my own will, but the will of my Father who sent me. 5.45. Don't think that I will accuse you to the Father. There is one who accuses you, even Moses, on whom you have set your hope. 5.46. For if you believed Moses, you would believe me; for he wrote about me. 5.47. But if you don't believe his writings, how will you believe my words? 6.14. When therefore the people saw the sign which Jesus did, they said, "This is truly the prophet who comes into the world. 6.15. Jesus therefore, perceiving that they were about to come and take him by force, to make him king, withdrew again to the mountain by himself. 6.32. Jesus therefore said to them, "Most assuredly, I tell you, it wasn't Moses who gave you the bread out of heaven, but my Father gives you the true bread out of heaven. 6.45. It is written in the prophets, 'They will all be taught by God.' Therefore everyone who hears from the Father, and has learned, comes to me. 6.63. It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life. 6.68. Simon Peter answered him, "Lord, to whom would we go? You have the words of eternal life. 7.1. After these things, Jesus was walking in Galilee, for he wouldn't walk in Judea, because the Jews sought to kill him. 7.12. There was much murmuring among the multitudes concerning him. Some said, "He is a good man." Others said, "Not so, but he leads the multitude astray. 7.13. Yet no one spoke openly of him for fear of the Jews. 7.14. But when it was now the midst of the feast, Jesus went up into the temple and taught. 7.15. The Jews therefore marveled, saying, "How does this man know letters, having never been educated? 7.16. Jesus therefore answered them, "My teaching is not mine, but his who sent me. 7.17. If anyone desires to do his will, he will know about the teaching, whether it is from God, or if I am speaking from myself. 7.18. He who speaks from himself seeks his own glory, but he who seeks the glory of him who sent him, the same is true, and no unrighteousness is in him. 7.28. Jesus therefore cried out in the temple, teaching and saying, "You both know me, and know where I am from. I have not come of myself, but he who sent me is true, whom you don't know. 7.40. Many of the multitude therefore, when they heard these words, said, "This is truly the prophet. 7.47. The Pharisees therefore answered them, "You aren't also led astray, are you? 7.52. They answered him, "Are you also from Galilee? Search, and see that no prophet has arisen out of Galilee. 8.12. Again, therefore, Jesus spoke to them, saying, "I am the light of the world. He who follows me will not walk in the darkness, but will have the light of life. 8.13. The Pharisees therefore said to him, "You testify about yourself. Your testimony is not valid. 8.14. Jesus answered them, "Even if I testify about myself, my testimony is true, for I know where I came from, and where I am going; but you don't know where I came from, or where I am going. 8.15. You judge according to the flesh. I judge no one. 8.16. Even if I do judge, my judgment is true, for I am not alone, but I am with the Father who sent me. 8.17. It's also written in your law that the testimony of two people is valid. 8.18. I am one who testifies about myself, and the Father who sent me testifies about me. 8.19. They said therefore to him, "Where is your Father?"Jesus answered, "You know neither me, nor my Father. If you knew me, you would know my Father also. 8.20. Jesus spoke these words in the treasury, as he taught in the temple. Yet no one arrested him, because his hour had not yet come. 8.21. Jesus said therefore again to them, "I am going away, and you will seek me, and you will die in your sins. Where I go, you can't come. 8.22. The Jews therefore said, "Will he kill himself, that he says, 'Where I am going, you can't come?' 8.23. He said to them, "You are from beneath. I am from above. You are of this world. I am not of this world. 8.24. I said therefore to you that you will die in your sins; for unless you believe that I am he, you will die in your sins. 8.25. They said therefore to him, "Who are you?"Jesus said to them, "Just what I have been saying to you from the beginning. 8.26. I have many things to speak and to judge concerning you. However he who sent me is true; and the things which I heard from him, these I say to the world. 8.27. They didn't understand that he spoke to them about the Father. 8.28. Jesus therefore said to them, "When you have lifted up the Son of Man, then you will know that I am he, and I do nothing of myself, but as my Father taught me, I say these things. 8.29. He who sent me is with me. The Father hasn't left me alone, for I always do the things that are pleasing to him. 8.30. As he spoke these things, many believed in him. 8.31. Jesus therefore said to those Jews who had believed him, "If you remain in my word, then you are truly my disciples. 8.32. You will know the truth, and the truth will make you free. 8.33. They answered him, "We are Abraham's seed, and have never been in bondage to anyone. How do you say, 'You will be made free?' 8.34. Jesus answered them, "Most assuredly I tell you, everyone who commits sin is the bondservant of sin. 8.35. A bondservant doesn't live in the house forever. A son remains forever. 8.36. If therefore the Son makes you free, you will be free indeed. 8.37. I know that you are Abraham's seed, yet you seek to kill me, because my word finds no place in you. 8.38. I say the things which I have seen with my Father; and you also do the things which you have seen with your father. 8.39. They answered him, "Our father is Abraham."Jesus said to them, "If you were Abraham's children, you would do the works of Abraham. 8.40. But now you seek to kill me, a man who has told you the truth, which I heard from God. Abraham didn't do this. 8.41. You do the works of your father."They said to him, "We were not born of sexual immorality. We have one Father, God. 8.42. Therefore Jesus said to them, "If God were your Father, you would love me, for I came out and have come from God. For I haven't come of myself, but he sent me. 8.43. Why don't you understand my speech? Because you can't hear my word. 8.44. You are of your Father, the devil, and you want to do the desires of your father. He was a murderer from the beginning, and doesn't stand in the truth, because there is no truth in him. When he speaks a lie, he speaks on his own; for he is a liar, and the father of it. 8.45. But because I tell the truth, you don't believe me. 8.46. Which of you convicts me of sin? If I tell the truth, why do you not believe me? 8.47. He who is of God hears the words of God. For this cause you don't hear, because you are not of God. 8.48. Then the Jews answered him, "Don't we say well that you are a Samaritan, and have a demon? 8.49. Jesus answered, "I don't have a demon, but I honor my Father, and you dishonor me. 8.50. But I don't seek my own glory. There is one who seeks and judges. 8.51. Most assuredly, I tell you, if a person keeps my word, he will never see death. 8.52. Then the Jews said to him, "Now we know that you have a demon. Abraham died, and the prophets; and you say, 'If a man keeps my word, he will never taste of death.' 8.53. Are you greater than our father, Abraham, who died? The prophets died. Who do you make yourself out to be? 8.54. Jesus answered, "If I glorify myself, my glory is nothing. It is my Father who glorifies me, of whom you say that he is our God. 8.55. You have not known him, but I know him. If I said, 'I don't know him,' I would be like you, a liar. But I know him, and keep his word. 8.56. Your father Abraham rejoiced to see my day. He saw it, and was glad. 8.57. The Jews therefore said to him, "You are not yet fifty years old, and have you seen Abraham? 8.58. Jesus said to them, "Most assuredly, I tell you, before Abraham came into existence, I AM. 9.17. Therefore they asked the blind man again, "What do you say about him, because he opened your eyes?"He said, "He is a prophet. 9.22. His parents said these things because they feared the Jews; for the Jews had already agreed that if any man would confess him as Christ, he would be put out of the synagogue. 10.3. The gatekeeper opens the gate for him, and the sheep listen to his voice. He calls his own sheep by name, and leads them out. 10.18. No one takes it away from me, but I lay it down by myself. I have power to lay it down, and I have power to take it again. I received this commandment from my Father. 12.37. But though he had done so many signs before them, yet they didn't believe in him 12.38. that the word of Isaiah the prophet might be fulfilled, which he spoke, "Lord, who has believed our report? To whom has the arm of the Lord been revealed? 12.39. For this cause they couldn't believe, for Isaiah said again 12.40. He has blinded their eyes and he hardened their heart, Lest they should see with their eyes, And perceive with their heart, And would turn, And I would heal them. 12.41. Isaiah said these things when he saw his glory, and spoke of him. 12.42. Nevertheless even of the rulers many believed in him, but because of the Pharisees they didn't confess it, so that they wouldn't be put out of the synagogue 12.44. Jesus cried out and said, "Whoever believes in me, believes not in me, but in him who sent me. 12.45. He who sees me sees him who sent me. 12.46. I have come as a light into the world, that whoever believes in me may not remain in the darkness. 12.47. If anyone listens to my sayings, and doesn't believe, I don't judge him. For I came not to judge the world, but to save the world. 12.48. He who rejects me, and doesn't receive my sayings, has one who judges him. The word that I spoke, the same will judge him in the last day. 12.49. For I spoke not from myself, but the Father who sent me, he gave me a commandment, what I should say, and what I should speak. 12.50. I know that his commandment is eternal life. The things therefore which I speak, even as the Father has said to me, so I speak. 13.18. I don't speak concerning all of you. I know whom I have chosen. But that the Scripture may be fulfilled, 'He who eats bread with me has lifted up his heel against me.' 13.19. From now on, I tell you before it happens, that when it happens, you may believe that I AM. 13.34. A new commandment I give to you, that you love one another, just like I have loved you; that you also love one another. 14.10. Don't you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works. 14.15. If you love me, keep my commandments. 14.21. One who has my commandments, and keeps them, that person is one who loves me. One who loves me will be loved by my Father, and I will love him, and will reveal myself to him. 14.24. He who doesn't love me doesn't keep my words. The word which you hear isn't mine, but the Father's who sent me. 14.28. You heard how I told you, 'I go away, and I come to you.' If you loved me, you would have rejoiced, because I said 'I am going to my Father;' for the Father is greater than I. 14.29. Now I have told you before it happens so that, when it happens, you may believe. 14.31. But that the world may know that I love the Father, and as the Father commanded me, even so I do. Arise, let us go from here. 15.10. If you keep my commandments, you will remain in my love; even as I have kept my Father's commandments, and remain in his love. 15.11. I have spoken these things to you, that my joy may remain in you, and that your joy may be made full. 15.12. This is my commandment, that you love one another, even as I have loved you. 15.13. Greater love has no one than this, that someone lay down his life for his friends. 15.14. You are my friends, if you do whatever I command you. 15.15. No longer do I call you servants, for the servant doesn't know what his lord does. But I have called you friends, for everything that I heard from my Father, I have made known to you. 15.16. You didn't choose me, but I chose you, and appointed you, that you should go and bear fruit, and that your fruit should remain; that whatever you will ask of the Father in my name, he may give it to you. 15.17. I command these things to you, that you may love one another. 16.2. They will put you out of the synagogues. Yes, the time comes that whoever kills you will think that he offers service to God. 16.4. But I have told you these things, so that when the time comes, you may remember that I told you about them. I didn't tell you these things from the beginning, because I was with you. 16.13. However when he, the Spirit of truth, has come, he will guide you into all truth, for he will not speak from himself; but whatever he hears, he will speak. He will declare to you things that are coming. 17.8. for the words which you have given me I have given to them, and they received them, and knew for sure that I came forth from you, and they have believed that you sent me. 18.31. Pilate therefore said to them, "Take him yourselves, and judge him according to your law."Therefore the Jews said to him, "It is not lawful for us to put anyone to death 18.32. that the word of Jesus might be fulfilled, which he spoke, signifying by what kind of death he should die. 18.37. Pilate therefore said to him, "Are you a king then?"Jesus answered, "You say that I am a king. For this reason I have been born, and for this reason I have come into the world, that I should testify to the truth. Everyone who is of the truth listens to my voice.
59. New Testament, Luke, 1.76, 2.36, 6.26, 7.26, 9.35, 11.50, 13.28, 20.6, 24.27, 24.44-24.48 (1st cent. CE - 1st cent. CE)

1.76. And you, child, will be called a prophet of the Most High, For you will go before the face of the Lord to make ready his ways 2.36. There was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Asher (she was of a great age, having lived with a husband seven years from her virginity 6.26. Woe, when men speak well of you! For their fathers did the same thing to the false prophets. 7.26. But what did you go out to see? A prophet? Yes, I tell you, and much more than a prophet. 9.35. A voice came out of the cloud, saying, "This is my beloved Son. Listen to him! 11.50. that the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; 13.28. There will be weeping and gnashing of teeth, when you see Abraham, Isaac, Jacob, and all the prophets, in the Kingdom of God, and yourselves being thrown outside. 20.6. But if we say, 'From men,' all the people will stone us, for they are persuaded that John was a prophet. 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 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. 24.45. Then he opened their minds, that they might understand the Scriptures. 24.46. He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day 24.47. and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem. 24.48. You are witnesses of these things.
60. New Testament, Mark, 6.15, 13.22 (1st cent. CE - 1st cent. CE)

6.15. But others said, "It is Elijah." Others said, "It is the Prophet, or like one of the prophets. 13.22. For there will arise false christs and false prophets, and will show signs and wonders, that they may lead astray, if possible, even the chosen ones.
61. New Testament, Matthew, 7.15, 11.13, 24.11, 24.24 (1st cent. CE - 1st cent. CE)

7.15. Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves. 11.13. For all the prophets and the law prophesied until John. 24.11. Many false prophets will arise, and will lead many astray. 24.24. For there will arise false Christs, and false prophets, and they will show great signs and wonders, so as to lead astray, if possible, even the elect.
62. Ps.-Philo, Biblical Antiquities, 9.1-9.6 (1st cent. CE - 2nd cent. CE)

63. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)

11a. במזומנין לה מעשה ברבן גמליאל שאמר השכימו לי שבעה לעלייה השכים ומצא שמונה אמר מי הוא שעלה שלא ברשות ירד,עמד שמואל הקטן ואמר אני הוא שעליתי שלא ברשות ולא לעבר השנה עליתי אלא ללמוד הלכה למעשה הוצרכתי אמר לו שב בני שב ראויות כל השנים כולן להתעבר על ידך אלא אמרו חכמים אין מעברין את השנה אלא במזומנין לה ולא שמואל הקטן הוה אלא איניש אחרינא ומחמת כיסופא הוא דעבד,כי הא דיתיב רבי וקא דריש והריח ריח שום אמר מי שאכל שום יצא עמד רבי חייא ויצא עמדו כולן ויצאו בשחר מצאו רבי שמעון בר' לרבי חייא אמר ליה אתה הוא שציערת לאבא אמר לו לא תהא כזאת בישראל,ורבי חייא מהיכא גמיר לה מרבי מאיר דתניא מעשה באשה אחת שבאתה לבית מדרשו של ר"מ אמרה לו רבי אחד מכם קדשני בביאה עמד רבי מאיר וכתב לה גט כריתות ונתן לה עמדו כתבו כולם ונתנו לה,ור"מ מהיכא גמיר לה משמואל הקטן ושמואל הקטן מהיכא גמיר לה משכניה בן יחיאל דכתיב (עזרא י, ב) ויען שכניה בן יחיאל מבני עילם ויאמר לעזרא אנחנו מעלנו באלהינו ונושב נשים נכריות מעמי הארץ ועתה יש מקוה לישראל על זאת,ושכניה בן יחיאל מהיכא גמר לה מיהושע דכתיב (יהושע ז, י) ויאמר ה' אל יהושע קום לך למה זה אתה נופל על פניך חטא ישראל אמר לפניו רבש"ע מי חטא אמר לו וכי דילטור אני לך הטל גורלות ואיבעית אימא ממשה דכתיב (שמות טז, כח) עד אנה מאנתם,ת"ר משמתו נביאים האחרונים חגי זכריה ומלאכי נסתלקה רוח הקודש מישראל ואף על פי כן היו משתמשין בבת קול פעם אחת היו מסובין בעליית בית גוריה ביריחו ונתנה עליהם בת קול מן השמים יש כאן אחד שראוי שתשרה עליו שכינה (כמשה רבינו) אלא שאין דורו זכאי לכך נתנו חכמים את עיניהם בהלל הזקן וכשמת אמרו עליו הי חסיד הי עניו תלמידו של עזרא,שוב פעם אחת היו מסובין בעליה ביבנה ונתנה עליהם בת קול מן השמים יש כאן אחד שראוי שתשרה עליו שכינה אלא שאין דורו זכאי לכך נתנו חכמים את עיניהם בשמואל הקטן וכשמת אמרו עליו הי חסיד הי עניו תלמידו של הלל אף הוא אמר בשעת מיתתו שמעון וישמעאל לחרבא וחברוהי לקטלא ושאר עמא לביזא ועקן סגיאן עתידן למיתי על עלמא,ועל יהודה בן בבא בקשו לומר כן אלא שנטרפה שעה שאין מספידין על הרוגי מלכות,ת"ר אין מעברין את השנה אלא אם כן ירצה נשיא ומעשה ברבן גמליאל שהלך ליטול רשות אצל שלטון אחד שבסוריא ושהה לבא ועיברו את השנה על מנת שירצה רבן גמליאל וכשבא ר"ג ואמר רוצה אני נמצאת שנה מעוברת,תנו רבנן אין מעברין את השנה אלא אם כן היתה צריכה מפני הדרכים ומפני הגשרים ומפני תנורי פסחים ומפני גליות ישראל שנעקרו ממקומן ועדיין לא הגיעו אבל לא מפני השלג ולא מפני הצינה ולא מפני גליות ישראל שלא עקרו ממקומן,ת"ר אין מעברין את השנה לא מפני הגדיים ולא מפני הטלאים ולא מפני הגוזלות שלא פירחו אבל עושין אותן סעד לשנה כיצד רבי ינאי אומר משום רבן שמעון בן גמליאל מהודעין אנחנא לכון דגוזליא רכיכין ואימריא דערקין וזימנא דאביבא לא מטא ושפרת מילתא באנפאי ואוסיפית על שתא דא תלתין יומין,מיתיבי כמה עיבור השנה שלשים יום רבן שמעון בן גמליאל אומר חדש אמר רב פפא רצו חדש רצו שלשים יום,תא חזי מאי איכא בין 11a. bbythose bwho were invitedby the iNasi /i, the president of the Great Sanhedrin, bfor thatpurpose. There was ban incident involving Rabban Gamliel, who saidto the Sages: bBring me sevenof the Sages bearlytomorrow morning bto the loftdesignated for convening a court to intercalate the year. He bwentto the loft bearlythe next morning band found eightSages there. Rabban Gamliel bsaid: Who is it who ascendedto the loft bwithout permission? He must descendimmediately., bShmuel HaKatan stoodup band said: I am he who ascended without permission; and I did not ascend toparticipate and be one of those to bintercalate the year, butrather bI neededto observe in order bto learn the practical ihalakha /i.Rabban Gamliel bsaid to him: Sit, my son, sit. It would be fitting for all of the years to be intercalated by you,as you are truly worthy. bBut the Sages said: The yearmay be bintercalated only bythose bwho were invited for thatpurpose. The Gemara notes: bAnd it was notactually bShmuel HaKatanwho had come uninvited, bbut another person. And due to the embarrassmentof the other, Shmuel HaKatan bdidthis, so that no one would know who had come uninvited.,The Gemara relates that the story about Shmuel HaKatan is bsimilarto an incident that occurred bwhen RabbiYehuda HaNasi was bsitting and teaching, andhe bsmelled the odor of garlic.Rabbi Yehuda HaNasi was very sensitive and could not tolerate this odor. He bsaid: Whoever ate garlicshould bleave. Rabbi Ḥiyya stood up and left.Out of respect for Rabbi Ḥiyya, ball of thosein attendance bstood up and left.The next day, bin the morning, Rabbi Shimon, son of RabbiYehuda HaNasi, bfound Rabbi Ḥiyya,and he bsaid to him:Are byou the one who disturbed my fatherby coming to the lecture with the foul smell of garlic? Rabbi Ḥiyya bsaid to him: There should not be suchbehavior bamong the Jewish people.I would not do such a thing, but I assumed the blame and left so that the one who did so would not be embarrassed., bAnd from where did Rabbi Ḥiyya learn thatcharacteristic of being willing to implicate himself in order to save someone else from being embarrassed? He learned it bfrom Rabbi Meir, as it is taughtin a ibaraita /i: There was ban incident involvinga certain bwoman who came to the study hall of Rabbi Meir. She said to him: My teacher, one of you,i.e., one of the men studying in this study hall, bbetrothed me through intercourse.The woman came to Rabbi Meir to appeal for help in identifying the man, so that he would either marry her or grant her a divorce. As he himself was also among those who studied in the study hall, bRabbi Meir arose and wrote her a bill of divorce, andhe bgave it to her.Following his example, ball thosein the study hall baroseand bwrotebills of divorce band gavethem bto her.In this manner, the right man also gave her a divorce, freeing her to marry someone else., bAnd from where did Rabbi Meir learn thatcharacteristic? bFrom Shmuel HaKatan,in the incident outlined above. bAnd from where did Shmuel HaKatan learn it? From Shecaniah ben Jehiel, as it is written: “And Shecaniah, the son of Jehiel, one of the sons of Elam, answered and said to Ezra: We have broken faith with our God, and have married foreign women of the peoples of the land; yet now there is hope for Israel concerning this”(Ezra 10:2). And although he confessed, Shecaniah is not listed among those who took foreign wives (Ezra 10:18–44). Evidently, he confessed only to spare the others from public embarrassment.,The Gemara continues: bAnd from where did Shecaniah ben Jehiel learn it? Froman incident involving bJoshua, as it is written: “And the Lord said to Joshua: Get yourself up; why do you fall upon your face? Israel has sinned”(Joshua 7:10–11). Joshua bsaid before Him: Master of the Universe, who sinned?God bsaid to him: And am I your informer?Rather, bcast lotsto determine who is guilty. In this way, God did not directly disclose the identity of the sinner to Joshua. bAnd if you wish, sayinstead that Shecaniah ben Jehiel learned this bfroman incident involving bMoses, as it is written:“And the Lord said to Moses: bHow long do you refuseto keep My mitzvot and My laws?” (Exodus 16:28). Although only a small number of people attempted to collect the manna on Shabbat, God spoke as though the entire nation were guilty, so as not to directly expose the guilty.,§ Since Shmuel HaKatan and his great piety were mentioned, the Gemara now relates several incidents that shed additional light on his personality. bThe Sages taught: After the last of the prophets, Haggai, Zechariah, and Malachi, died, the Divine Spiritof prophetic revelation bdeparted from the Jewish people. But nevertheless, they werestill butilizing a Divine Voice,which they heard as a kind of echo of prophecy. bOne time,a group of Sages bwere reclining in the loft of the house of Gurya in Jericho, and a Divine Voice was bestowed upon them from Heaven,saying: bThere is one here who is fit for the Divine Presence to rest upon him asit rested upon bMoses our teacher, but his generation is not deserving of thisdistinction. bThe Sages set their eyes upon Hillel the Elder,trusting that he was the one indicated by the Divine Voice. bAnd when he died,the Sages bsaid about him: Alas,the bpiousman, balas,the bhumbleman, ba disciple of Ezra. /b,The ibaraitacontinues: bAnother time,a group of Sages bwere reclining in the loft in Yavne, and a Divine Voice was bestowed upon them from Heaven,saying: bThere is one here who is fit for the Divine Presence to rest upon himin prophecy, bbut his generation is not deserving of thisdistinction. bThe Sages set their eyes upon Shmuel HaKatan. And whenhe bdied,the Sages bsaid about him: Alas,the bpiousman, balas,the bhumbleman, ba disciple of Hillel. Additionally, he said at the time of his death,under the influence of the Divine Spirit: Rabban bShimonben Gamliel, the iNasiof the Great Sanhedrin, bandRabbi bYishmael,the High Priest, will die bby the sword, and their friendswill die bbyother bexecutions, and the rest of the nationwill be bdespoiled, and great troubles will ultimately come upon the world. /b, bAndthey also bwished to say thus:Alas, the pious man, alas, the humble man, babout Yehuda ben Bava,in their eulogy for him, bbut the hour was torn,i.e., the opportunity was lost, basone bdoes not eulogize those executed by the government.As will be explained (14a), Yehuda ben Bava was executed by the government.,§ The Gemara returns to the discussion about intercalation of the year. bThe Sages taught: The yearmay be bintercalated only if the iNasi /iof the Sanhedrin bwantsto intercalate it. bAndthere was once ban incident involving Rabban Gamliel, who went to ask permissionfor some communal matter bfrom an officer [ ihegmon /i] in Syria, andhe btarried in returninguntil after it was too late to intercalate the year. bAndbecause they did not know what his opinion on the matter was, they bintercalated the year on the condition that Rabban Gamliel would wantto do so. bAnd when Rabban Gamliel cameback band said: I wantto intercalate the year, bthe year was foundto be retroactively bintercalated. /b, bThe Sages taught: The yearmay be bintercalated only if it is necessary due todamage to bthe roads,if the rain has damaged them in such a way that they are inaccessible for those ascending to Jerusalem for Passover; bor due to the bridgesthat are likewise in disrepair; bor due to the ovensfor the bPaschal offeringsthat are damaged and unfit for roasting the offerings; bor due to the Diaspora Jews who have left their homes and still have not arriveddue to delays in travel. bButthe year may bnotbe intercalated bdue to the snow, and not due to the cold, and not due to the Diaspora Jews who have notyet bleft from their homes,even if they no longer have enough time to reach Jerusalem for the Festival., bThe Sages taught: The year may notbe bintercalated due to the young goats and not due to the lambs,to allow them to grow larger before they are to be sacrificed as Paschal offerings; band not due to the fledglingdoves bwho have notyet developed sufficiently to bfly,so that there won’t be enough of them to supply all those who wish to bring bird offerings at the Festival. bButall btheseconsiderations may be bmade supportingfactors in the decision btointercalate bthe year.The Gemara asks: bHowso? bRabbi Yannai says in the name of Rabban Shimon ben Gamliel,i.e., this is the language Rabban Shimon ben Gamliel used in his declaration of the intercalation: bWe are notifying you that the fledglings are tender, and that the lambs are thin [ ide’arkin /i], and time for the spring has notyet barrived. Andconsequently, bthe matter is good in my eyes, and I havetherefore badded thirty days onto this year. /b,The Gemara braises an objectionto the report that Rabban Shimon ben Gamliel holds the intercalated month is thirty days long. It is taught in a ibaraita /i: bHow long isthe additional month in ban intercalatedleap byear?The Rabbis say: bThirty days. Rabban Shimon ben Gamliel says:A standard bmonth,which is twenty-nine days long. What, then, does Rabban Shimon ben Gamliel hold? bRav Pappa said:Rabban Gamliel holds that if the court bwants,it may add a standard bmonth,and if it bwants,it may add a month of bthirty days. /b,Concerning the declaration of Rabban Shimon ben Gamliel, the Gemara observes: bComeand bsee whatdifference bthere is between /b
64. Origen, Against Celsus, 7.8 (3rd cent. CE - 3rd cent. CE)

7.8. I do not know what led Celsus, when saying, But what things were spoken or not spoken in the land of Judea, according to the custom of the country, to use the words or not spoken, as though implying that he was incredulous, and that he suspected that those things which were written were never spoken. In fact, he is unacquainted with these times; and he does not know that those prophets who foretold the coming of Christ, predicted a multitude of other events many years beforehand. He adds, with the view of casting a slight upon the ancient prophets, that they prophesied in the same way as we find them still doing among the inhabitants of Phœnicia and Palestine. But he does not tell us whether he refers to persons who are of different principles from those of the Jews and Christians, or to persons whose prophecies are of the same character as those of the Jewish prophets. However it be, his statement is false, taken in either way. For never have any of those who have not embraced our faith done any thing approaching to what was done by the ancient prophets; and in more recent times, since the coming of Christ, no prophets have arisen among the Jews, who have confessedly been abandoned by the Holy Spirit on account of their impiety towards God, and towards Him of whom their prophets spoke. Moreover, the Holy Spirit gave signs of His presence at the beginning of Christ's ministry, and after His ascension He gave still more; but since that time these signs have diminished, although there are still traces of His presence in a few who have had their souls purified by the Gospel, and their actions regulated by its influence. For the holy Spirit of discipline will flee deceit, and remove from thoughts that are without understanding. Wisdom 1:5
65. Anon., 4 Baruch, 8.1-8.5

8.1. And the day came in which the Lord brought the people out of Babylon. 8.2. And the Lord said to Jeremiah: Rise up -- you and the people -- and come to the Jordan and say to the people: Let anyone who desires the Lord forsake the works of Babylon. 8.3. As for the men who took wives from them and the women who took husbands from them -- those who listen to you shall cross over, and you take them into Jerusalem; but those who do not listen to you, do not lead them there. 8.4. And Jeremiah spoke these words to the people, and they arose and cameto the Jordan to cross over. 8.5. As he told them the words that the Lord had spoken to him, half ofthose who had taken spouses from them did not wish to listen toJeremiah, but said to him: We will never forsake our wives, but we will bring them back with us into our city.
66. Anon., Pesiqta De Rav Kahana, 13.6, 13.14



Subjects of this text:

subject book bibliographic info
aaron,messiahs of Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 200
aaron DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 213, 287; Levine Allison and Crossan (2006), The Historical Jesus in Context, 113
abraham,isaac,and jacob/patriarchs Allison (2018), 4 Baruch, 22
abraham Allison (2018), 4 Baruch, 22; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 213, 246, 287, 321
acts of the apostles,ot citations,parallel chart Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 341, 343
acts of the apostles Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 133
amos DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 106
anna DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 239
apostleship Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 133
balaam DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 108, 216, 280, 287
belial Levine Allison and Crossan (2006), The Historical Jesus in Context, 113
blood Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 161
bloodguilt Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 161
call narrative DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 108
canon DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 3, 5, 11, 70, 71, 320, 321
canon criticism,formation of DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 210
canon criticism DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 3
christology DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 237, 272, 296, 297, 298, 321
clarke,w.k.l.,septuagint use in acts Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 314, 341, 343
commandment/commandments Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 288
cornelius Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 133
covenant Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 94
curse Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 161
david DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 185, 187, 287; Levine Allison and Crossan (2006), The Historical Jesus in Context, 113
day of yhwh DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 158, 196
dead sea scrolls Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 81
dead sea scrolls (dss),belial in Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 66
dead sea scrolls (dss),pesher,pesharim Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 66
death Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 161
decalogue Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 23
deuteronomistic history,and josiahs reform DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 72
deuteronomistic history,and prophetic succession DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 72, 77, 86, 89, 92
deuteronomistic history,relation to jeremiah DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 103, 108, 113, 122
deuteronomy,and centralization DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 56, 62, 70, 71
deuteronomy,and urdeuteronomium DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 56, 58, 59
deuteronomy,as re-written law Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 23
deuteronomy,constitutional polity of DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 52, 213, 216, 218
deuteronomy,theology of DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 59, 62
deuteronomy Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 23
divination DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 50, 55, 59, 60, 77, 81, 83, 85, 113, 280
elders/council of elders Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 287
elders (seventy) DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 218
elijah,as prophet like moses DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 158, 196
elijah,eschatological return of DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 158, 196
elijah,in the books of kings DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 145, 287
elijah Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 81
elisha DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 145
enoch and enochic literature DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 321
eschatology Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 81
exile DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 77, 81, 85, 86
exodus Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 94; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 23, 81
ezekiel DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 5
fadus Levine Allison and Crossan (2006), The Historical Jesus in Context, 58
felix Levine Allison and Crossan (2006), The Historical Jesus in Context, 58
fire Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 23
fulfilment Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 94
ghosts Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 161
gospels,new testament Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 133
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, 287, 288
hananiah of gibeon DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 106
hellenism DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 145, 146, 185
hermeneutic Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 94
historiography DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 72, 89, 146, 185, 203, 238, 239, 321
holiness legislation (h) Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 161
horeb Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 23
horeb theophany DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 12, 58, 59, 70, 71, 113
hosea DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 287
hyrcanus i Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 66
identity Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 81
interpretation,biblical Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 23, 81
interpretation,inner-biblical Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 23
interpretation—see also midrash Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 287, 288
isaiah DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 287, 310
israel,nan Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 287, 288
jacob DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 210
jeremiah,and the prophetic succession DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 103
jeremiah,as final prophet DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 103, 114
jeremiah,as prophet like moses DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 108, 113
jeremiah,temple sermon of DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 103
jeremiah Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 94
jerusalem,vs. sinai Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 81
jerusalem,zion Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 81
jesus,as prophet like moses DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 237, 238, 248, 264, 272, 296, 297, 298, 308, 309, 310
jesus and his followers Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 94
john hyrcanus DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 210
john the baptist DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 239; Levine Allison and Crossan (2006), The Historical Jesus in Context, 58, 113
josephus Levine Allison and Crossan (2006), The Historical Jesus in Context, 58
joshua,as prophet like moses DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 146, 203, 218, 223, 231
joshua Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 288; Levine Allison and Crossan (2006), The Historical Jesus in Context, 58
judah Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 94
judas Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 94
judges Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 287
kings,biblical Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 287, 288
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, 287, 288
law,mosaic Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 81
law,sanctification Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 81
laws Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 94
lives of the prophets,hebrew urtext of Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 66
logos theology,at qumran DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 203
logos theology,eschatological prophetic movements DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 231
logos theology,royal messianism DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 296
logos theology DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 291, 296, 318, 319
luke,gospel of Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 133
luke-acts,bible,nature and extent Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 314
luke-acts,ot citations,lists Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 314
manuscripts,messianic expectation Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 200
manuscripts,two messiahs Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 200
manuscripts Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 200
marcionite thinking,on divine judgment Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 154
mediatory figures Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 81
melchizedek (melkisedek) Levine Allison and Crossan (2006), The Historical Jesus in Context, 113
messianism/messianic expectations,of aaron and israel Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 200
messianism/messianic expectations,priestly Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 200
messianism/messianic expectations Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 200
micah of moresheth DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 103
miriam DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 287
mosaic discourse DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 11, 59, 272, 319
moses,angel Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 81
moses,art Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 81
moses,as mediator DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 187
moses,legislator Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 23
moses,portrayal in early jewish sources DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 187, 282, 287
moses,prophet Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 23, 81
moses,qumran Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 81
moses Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 94; Allison (2018), 4 Baruch, 22; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 23, 81; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 287; Levine Allison and Crossan (2006), The Historical Jesus in Context, 58, 113; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 133
new exodus Allison (2018), 4 Baruch, 22
normativity DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 5, 70, 71, 122, 232, 272, 280, 318, 319
paul Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 133
paul of tarsus Levine Allison and Crossan (2006), The Historical Jesus in Context, 58
pentecost Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 133
peter Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 133
philo of alexandria Levine Allison and Crossan (2006), The Historical Jesus in Context, 58
prayer Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 287, 288; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 133
pride Allison (2018), 4 Baruch, 22
priests/priesthood Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 288
priests and priesthood,messiah of aaron, DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 196
priests and priesthood DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 146, 152
prophecy,and charisma DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 46, 47, 48, 71, 239, 291
prophecy,and divination DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 55, 62, 81, 83, 85, 279, 280
prophecy,and fulfillment DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 77, 86, 89, 287, 319
prophecy,and prophetic conflict DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 46, 47, 48, 103, 106
prophecy,and signs and wonders DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 264
prophecy,as prediction DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 86, 89, 106, 113, 287
prophecy,cessation of DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 114, 145, 149, 152, 210, 278, 279, 321
prophecy,criteria for DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 48, 50, 51, 103, 106, 203, 232
prophecy,eschatological return of DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 196, 203, 231, 237
prophecy,etiology of DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 70
prophecy,genealogical model of DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 70, 71, 72, 239, 272, 287, 291, 319, 320, 321
prophecy,halakhic model of DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 81, 103, 122, 185, 196, 203, 223, 264
prophecy,relation to priesthood DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 152, 203, 232
prophecy Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 81; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 287
prophet,as designation DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 48, 75, 187, 213, 214, 239, 282, 287
prophetic office DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 55, 62, 72, 146, 185, 213, 214, 218, 282, 320
prophetic succession DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 72, 75, 210, 223, 272, 287, 319
prophets Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 287, 288
psalms of solomon,qumran Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 200
psalms of solomon,two messiahs Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 200
pseudepigraphy DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 58, 59, 320
qumran,deuteronomy Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 81
qumran,identity formation Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 23
qumran,moses Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 81
reception history DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 3, 5, 158
red sea Allison (2018), 4 Baruch, 22
resurrection Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 94; Allison (2018), 4 Baruch, 22
revelation,law Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 23
revelation,narrative Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 23
revelation Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 23, 81; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 5, 46, 59, 70, 71, 113, 291, 319
sacrifice Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 94
samaritans DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 5, 196, 231, 248
samuel DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 213, 248, 287
scribes and scribalism DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 146, 152, 203, 214, 239, 321
scripture DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 71, 210
second isaiah DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 5
septuagint,lukes use,clarke,w.k.l. Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 314, 341, 343
septuagint,lukes use Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 314, 341, 343
sinai,lawgiving Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 23
sinai,qumran literature Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 81
sinai,relativization of Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 23, 81
sinai Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 23, 81
soul,and death pollution Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 161
spirit,holy spirit Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 133
spirit DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 149
stain Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 161
synagogue,zion/jerusalem Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 81
synagogue DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 298
tannaitic literature Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 287, 288
teacher of righteousness Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 81
temple DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 185, 272
temple motif,in the hyrcanus legend' Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 66
temple sermon DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 103
tent of meeting DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 223
theodicy DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 72, 85, 86, 103, 272
theology Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 94
theudas Levine Allison and Crossan (2006), The Historical Jesus in Context, 58
torah Allison (2018), 4 Baruch, 22; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 287, 288
transfiguration DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 237, 238
two messiahs (qumran) Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 200
typology DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 11, 237
vision Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 133
wilderness/desert Allison (2018), 4 Baruch, 22