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Tiresias: The Ancient Mediterranean Religions Source Database



6281
Hebrew Bible, Exodus, 31.2


רְאֵה קָרָאתִי בְשֵׁם בְּצַלְאֵל בֶּן־אוּרִי בֶן־חוּר לְמַטֵּה יְהוּדָה׃’See, I have called by name Bezalel the son of Uri, the son of Hur, of the tribe of Judah;


Intertexts (texts cited often on the same page as the searched text):

21 results
1. Hebrew Bible, Deuteronomy, 10.1-10.5, 32.7-32.9 (9th cent. BCE - 3rd cent. BCE)

10.1. וְאָנֹכִי עָמַדְתִּי בָהָר כַּיָּמִים הָרִאשֹׁנִים אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה וַיִּשְׁמַע יְהוָה אֵלַי גַּם בַּפַּעַם הַהִוא לֹא־אָבָה יְהוָה הַשְׁחִיתֶךָ׃ 10.1. בָּעֵת הַהִוא אָמַר יְהוָה אֵלַי פְּסָל־לְךָ שְׁנֵי־לֻוחֹת אֲבָנִים כָּרִאשֹׁנִים וַעֲלֵה אֵלַי הָהָרָה וְעָשִׂיתָ לְּךָ אֲרוֹן עֵץ׃ 10.2. וְאֶכְתֹּב עַל־הַלֻּחֹת אֶת־הַדְּבָרִים אֲשֶׁר הָיוּ עַל־הַלֻּחֹת הָרִאשֹׁנִים אֲשֶׁר שִׁבַּרְתָּ וְשַׂמְתָּם בָּאָרוֹן׃ 10.2. אֶת־יְהוָה אֱלֹהֶיךָ תִּירָא אֹתוֹ תַעֲבֹד וּבוֹ תִדְבָּק וּבִשְׁמוֹ תִּשָּׁבֵעַ׃ 10.3. וָאַעַשׂ אֲרוֹן עֲצֵי שִׁטִּים וָאֶפְסֹל שְׁנֵי־לֻחֹת אֲבָנִים כָּרִאשֹׁנִים וָאַעַל הָהָרָה וּשְׁנֵי הַלֻּחֹת בְּיָדִי׃ 10.4. וַיִּכְתֹּב עַל־הַלֻּחֹת כַּמִּכְתָּב הָרִאשׁוֹן אֵת עֲשֶׂרֶת הַדְּבָרִים אֲשֶׁר דִּבֶּר יְהוָה אֲלֵיכֶם בָּהָר מִתּוֹךְ הָאֵשׁ בְּיוֹם הַקָּהָל וַיִּתְּנֵם יְהוָה אֵלָי׃ 10.5. וָאֵפֶן וָאֵרֵד מִן־הָהָר וָאָשִׂם אֶת־הַלֻּחֹת בָּאָרוֹן אֲשֶׁר עָשִׂיתִי וַיִּהְיוּ שָׁם כַּאֲשֶׁר צִוַּנִי יְהוָה׃ 32.7. זְכֹר יְמוֹת עוֹלָם בִּינוּ שְׁנוֹת דּוֹר־וָדוֹר שְׁאַל אָבִיךָ וְיַגֵּדְךָ זְקֵנֶיךָ וְיֹאמְרוּ לָךְ׃ 32.8. בְּהַנְחֵל עֶלְיוֹן גּוֹיִם בְּהַפְרִידוֹ בְּנֵי אָדָם יַצֵּב גְּבֻלֹת עַמִּים לְמִסְפַּר בְּנֵי יִשְׂרָאֵל׃ 32.9. כִּי חֵלֶק יְהֹוָה עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ׃ 10.1. At that time the LORD said unto me: ‘Hew thee two tables of stone like unto the first, and come up unto Me into the mount; and make thee an ark of wood." 10.2. And I will write on the tables the words that were on the first tables which thou didst break, and thou shalt put them in the ark.’" 10.3. So I made an ark of acacia-wood, and hewed two tables of stone like unto the first, and went up into the mount, having the two tables in my hand." 10.4. And He wrote on the tables according to the first writing, the ten words, which the LORD spoke unto you in the mount out of the midst of the fire in the day of the assembly; and the LORD gave them unto me." 10.5. And I turned and came down from the mount, and put the tables in the ark which I had made; and there they are, as the LORD commanded me.—" 32.7. Remember the days of old, Consider the years of many generations; Ask thy father, and he will declare unto thee, Thine elders, and they will tell thee." 32.8. When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel." 32.9. For the portion of the LORD is His people, Jacob the lot of His inheritance."
2. Hebrew Bible, Exodus, 6.16-6.20, 6.26, 15.17-15.18, 25.10-25.16, 25.23-25.40, 26.31-26.37, 27.1, 27.17, 30.1-30.10, 30.17-30.21, 31.1, 31.3-31.6, 34.29, 35.5-35.9, 35.21, 35.30-35.35, 36.1-36.7, 36.23, 37.3, 37.10-37.16, 39.27, 39.30 (9th cent. BCE - 3rd cent. BCE)

6.16. וְאֵלֶּה שְׁמוֹת בְּנֵי־לֵוִי לְתֹלְדֹתָם גֵּרְשׁוֹן וּקְהָת וּמְרָרִי וּשְׁנֵי חַיֵּי לֵוִי שֶׁבַע וּשְׁלֹשִׁים וּמְאַת שָׁנָה׃ 6.17. בְּנֵי גֵרְשׁוֹן לִבְנִי וְשִׁמְעִי לְמִשְׁפְּחֹתָם׃ 6.18. וּבְנֵי קְהָת עַמְרָם וְיִצְהָר וְחֶבְרוֹן וְעֻזִּיאֵל וּשְׁנֵי חַיֵּי קְהָת שָׁלֹשׁ וּשְׁלֹשִׁים וּמְאַת שָׁנָה׃ 6.19. וּבְנֵי מְרָרִי מַחְלִי וּמוּשִׁי אֵלֶּה מִשְׁפְּחֹת הַלֵּוִי לְתֹלְדֹתָם׃ 6.26. הוּא אַהֲרֹן וּמֹשֶׁה אֲשֶׁר אָמַר יְהוָה לָהֶם הוֹצִיאוּ אֶת־בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרַיִם עַל־צִבְאֹתָם׃ 15.17. תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃ 15.18. יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃ 25.11. וְצִפִּיתָ אֹתוֹ זָהָב טָהוֹר מִבַּיִת וּמִחוּץ תְּצַפֶּנּוּ וְעָשִׂיתָ עָלָיו זֵר זָהָב סָבִיב׃ 25.12. וְיָצַקְתָּ לּוֹ אַרְבַּע טַבְּעֹת זָהָב וְנָתַתָּה עַל אַרְבַּע פַּעֲמֹתָיו וּשְׁתֵּי טַבָּעֹת עַל־צַלְעוֹ הָאֶחָת וּשְׁתֵּי טַבָּעֹת עַל־צַלְעוֹ הַשֵּׁנִית׃ 25.13. וְעָשִׂיתָ בַדֵּי עֲצֵי שִׁטִּים וְצִפִּיתָ אֹתָם זָהָב׃ 25.14. וְהֵבֵאתָ אֶת־הַבַּדִּים בַּטַּבָּעֹת עַל צַלְעֹת הָאָרֹן לָשֵׂאת אֶת־הָאָרֹן בָּהֶם׃ 25.15. בְּטַבְּעֹת הָאָרֹן יִהְיוּ הַבַּדִּים לֹא יָסֻרוּ מִמֶּנּוּ׃ 25.16. וְנָתַתָּ אֶל־הָאָרֹן אֵת הָעֵדֻת אֲשֶׁר אֶתֵּן אֵלֶיךָ׃ 25.23. וְעָשִׂיתָ שֻׁלְחָן עֲצֵי שִׁטִּים אַמָּתַיִם אָרְכּוֹ וְאַמָּה רָחְבּוֹ וְאַמָּה וָחֵצִי קֹמָתוֹ׃ 25.24. וְצִפִּיתָ אֹתוֹ זָהָב טָהוֹר וְעָשִׂיתָ לּוֹ זֵר זָהָב סָבִיב׃ 25.25. וְעָשִׂיתָ לּוֹ מִסְגֶּרֶת טֹפַח סָבִיב וְעָשִׂיתָ זֵר־זָהָב לְמִסְגַּרְתּוֹ סָבִיב׃ 25.26. וְעָשִׂיתָ לּוֹ אַרְבַּע טַבְּעֹת זָהָב וְנָתַתָּ אֶת־הַטַּבָּעֹת עַל אַרְבַּע הַפֵּאֹת אֲשֶׁר לְאַרְבַּע רַגְלָיו׃ 25.27. לְעֻמַּת הַמִּסְגֶּרֶת תִּהְיֶיןָ הַטַּבָּעֹת לְבָתִּים לְבַדִּים לָשֵׂאת אֶת־הַשֻּׁלְחָן׃ 25.28. וְעָשִׂיתָ אֶת־הַבַּדִּים עֲצֵי שִׁטִּים וְצִפִּיתָ אֹתָם זָהָב וְנִשָּׂא־בָם אֶת־הַשֻּׁלְחָן׃ 25.29. וְעָשִׂיתָ קְּעָרֹתָיו וְכַפֹּתָיו וּקְשׂוֹתָיו וּמְנַקִּיֹּתָיו אֲשֶׁר יֻסַּךְ בָּהֵן זָהָב טָהוֹר תַּעֲשֶׂה אֹתָם׃ 25.31. וְעָשִׂיתָ מְנֹרַת זָהָב טָהוֹר מִקְשָׁה תֵּעָשֶׂה הַמְּנוֹרָה יְרֵכָהּ וְקָנָהּ גְּבִיעֶיהָ כַּפְתֹּרֶיהָ וּפְרָחֶיהָ מִמֶּנָּה יִהְיוּ׃ 25.32. וְשִׁשָּׁה קָנִים יֹצְאִים מִצִּדֶּיהָ שְׁלֹשָׁה קְנֵי מְנֹרָה מִצִּדָּהּ הָאֶחָד וּשְׁלֹשָׁה קְנֵי מְנֹרָה מִצִּדָּהּ הַשֵּׁנִי׃ 25.33. שְׁלֹשָׁה גְבִעִים מְשֻׁקָּדִים בַּקָּנֶה הָאֶחָד כַּפְתֹּר וָפֶרַח וּשְׁלֹשָׁה גְבִעִים מְשֻׁקָּדִים בַּקָּנֶה הָאֶחָד כַּפְתֹּר וָפָרַח כֵּן לְשֵׁשֶׁת הַקָּנִים הַיֹּצְאִים מִן־הַמְּנֹרָה׃ 25.34. וּבַמְּנֹרָה אַרְבָּעָה גְבִעִים מְשֻׁקָּדִים כַּפְתֹּרֶיהָ וּפְרָחֶיהָ׃ 25.35. וְכַפְתֹּר תַּחַת שְׁנֵי הַקָּנִים מִמֶּנָּה וְכַפְתֹּר תַּחַת שְׁנֵי הַקָּנִים מִמֶּנָּה וְכַפְתֹּר תַּחַת־שְׁנֵי הַקָּנִים מִמֶּנָּה לְשֵׁשֶׁת הַקָּנִים הַיֹּצְאִים מִן־הַמְּנֹרָה׃ 25.36. כַּפְתֹּרֵיהֶם וּקְנֹתָם מִמֶּנָּה יִהְיוּ כֻּלָּהּ מִקְשָׁה אַחַת זָהָב טָהוֹר׃ 25.37. וְעָשִׂיתָ אֶת־נֵרֹתֶיהָ שִׁבְעָה וְהֶעֱלָה אֶת־נֵרֹתֶיהָ וְהֵאִיר עַל־עֵבֶר פָּנֶיהָ׃ 25.38. וּמַלְקָחֶיהָ וּמַחְתֹּתֶיהָ זָהָב טָהוֹר׃ 25.39. כִּכָּר זָהָב טָהוֹר יַעֲשֶׂה אֹתָהּ אֵת כָּל־הַכֵּלִים הָאֵלֶּה׃ 26.31. וְעָשִׂיתָ פָרֹכֶת תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר מַעֲשֵׂה חֹשֵׁב יַעֲשֶׂה אֹתָהּ כְּרֻבִים׃ 26.32. וְנָתַתָּה אֹתָהּ עַל־אַרְבָּעָה עַמּוּדֵי שִׁטִּים מְצֻפִּים זָהָב וָוֵיהֶם זָהָב עַל־אַרְבָּעָה אַדְנֵי־כָסֶף׃ 26.33. וְנָתַתָּה אֶת־הַפָּרֹכֶת תַּחַת הַקְּרָסִים וְהֵבֵאתָ שָׁמָּה מִבֵּית לַפָּרֹכֶת אֵת אֲרוֹן הָעֵדוּת וְהִבְדִּילָה הַפָּרֹכֶת לָכֶם בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקֳּדָשִׁים׃ 26.34. וְנָתַתָּ אֶת־הַכַּפֹּרֶת עַל אֲרוֹן הָעֵדֻת בְּקֹדֶשׁ הַקֳּדָשִׁים׃ 26.35. וְשַׂמְתָּ אֶת־הַשֻּׁלְחָן מִחוּץ לַפָּרֹכֶת וְאֶת־הַמְּנֹרָה נֹכַח הַשֻּׁלְחָן עַל צֶלַע הַמִּשְׁכָּן תֵּימָנָה וְהַשֻּׁלְחָן תִּתֵּן עַל־צֶלַע צָפוֹן׃ 26.36. וְעָשִׂיתָ מָסָךְ לְפֶתַח הָאֹהֶל תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר מַעֲשֵׂה רֹקֵם׃ 26.37. וְעָשִׂיתָ לַמָּסָךְ חֲמִשָּׁה עַמּוּדֵי שִׁטִּים וְצִפִּיתָ אֹתָם זָהָב וָוֵיהֶם זָהָב וְיָצַקְתָּ לָהֶם חֲמִשָּׁה אַדְנֵי נְחֹשֶׁת׃ 27.1. וְעַמֻּדָיו עֶשְׂרִים וְאַדְנֵיהֶם עֶשְׂרִים נְחֹשֶׁת וָוֵי הָעַמֻּדִים וַחֲשֻׁקֵיהֶם כָּסֶף׃ 27.1. וְעָשִׂיתָ אֶת־הַמִּזְבֵּחַ עֲצֵי שִׁטִּים חָמֵשׁ אַמּוֹת אֹרֶךְ וְחָמֵשׁ אַמּוֹת רֹחַב רָבוּעַ יִהְיֶה הַמִּזְבֵּחַ וְשָׁלֹשׁ אַמּוֹת קֹמָתוֹ׃ 27.17. כָּל־עַמּוּדֵי הֶחָצֵר סָבִיב מְחֻשָּׁקִים כֶּסֶף וָוֵיהֶם כָּסֶף וְאַדְנֵיהֶם נְחֹשֶׁת׃ 30.1. וְעָשִׂיתָ מִזְבֵּחַ מִקְטַר קְטֹרֶת עֲצֵי שִׁטִּים תַּעֲשֶׂה אֹתוֹ׃ 30.1. וְכִפֶּר אַהֲרֹן עַל־קַרְנֹתָיו אַחַת בַּשָּׁנָה מִדַּם חַטַּאת הַכִּפֻּרִים אַחַת בַּשָּׁנָה יְכַפֵּר עָלָיו לְדֹרֹתֵיכֶם קֹדֶשׁ־קָדָשִׁים הוּא לַיהוָה׃ 30.2. בְּבֹאָם אֶל־אֹהֶל מוֹעֵד יִרְחֲצוּ־מַיִם וְלֹא יָמֻתוּ אוֹ בְגִשְׁתָּם אֶל־הַמִּזְבֵּחַ לְשָׁרֵת לְהַקְטִיר אִשֶּׁה לַיהוָה׃ 30.2. אַמָּה אָרְכּוֹ וְאַמָּה רָחְבּוֹ רָבוּעַ יִהְיֶה וְאַמָּתַיִם קֹמָתוֹ מִמֶּנּוּ קַרְנֹתָיו׃ 30.3. וְצִפִּיתָ אֹתוֹ זָהָב טָהוֹר אֶת־גַּגּוֹ וְאֶת־קִירֹתָיו סָבִיב וְאֶת־קַרְנֹתָיו וְעָשִׂיתָ לּוֹ זֵר זָהָב סָבִיב׃ 30.3. וְאֶת־אַהֲרֹן וְאֶת־בָּנָיו תִּמְשָׁח וְקִדַּשְׁתָּ אֹתָם לְכַהֵן לִי׃ 30.4. וּשְׁתֵּי טַבְּעֹת זָהָב תַּעֲשֶׂה־לּוֹ מִתַּחַת לְזֵרוֹ עַל שְׁתֵּי צַלְעֹתָיו תַּעֲשֶׂה עַל־שְׁנֵי צִדָּיו וְהָיָה לְבָתִּים לְבַדִּים לָשֵׂאת אֹתוֹ בָּהֵמָּה׃ 30.5. וְעָשִׂיתָ אֶת־הַבַּדִּים עֲצֵי שִׁטִּים וְצִפִּיתָ אֹתָם זָהָב׃ 30.6. וְנָתַתָּה אֹתוֹ לִפְנֵי הַפָּרֹכֶת אֲשֶׁר עַל־אֲרֹן הָעֵדֻת לִפְנֵי הַכַּפֹּרֶת אֲשֶׁר עַל־הָעֵדֻת אֲשֶׁר אִוָּעֵד לְךָ שָׁמָּה׃ 30.7. וְהִקְטִיר עָלָיו אַהֲרֹן קְטֹרֶת סַמִּים בַּבֹּקֶר בַּבֹּקֶר בְּהֵיטִיבוֹ אֶת־הַנֵּרֹת יַקְטִירֶנָּה׃ 30.8. וּבְהַעֲלֹת אַהֲרֹן אֶת־הַנֵּרֹת בֵּין הָעֲרְבַּיִם יַקְטִירֶנָּה קְטֹרֶת תָּמִיד לִפְנֵי יְהוָה לְדֹרֹתֵיכֶם׃ 30.9. לֹא־תַעֲלוּ עָלָיו קְטֹרֶת זָרָה וְעֹלָה וּמִנְחָה וְנֵסֶךְ לֹא תִסְּכוּ עָלָיו׃ 30.17. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 30.18. וְעָשִׂיתָ כִּיּוֹר נְחֹשֶׁת וְכַנּוֹ נְחֹשֶׁת לְרָחְצָה וְנָתַתָּ אֹתוֹ בֵּין־אֹהֶל מוֹעֵד וּבֵין הַמִּזְבֵּחַ וְנָתַתָּ שָׁמָּה מָיִם׃ 30.19. וְרָחֲצוּ אַהֲרֹן וּבָנָיו מִמֶּנּוּ אֶת־יְדֵיהֶם וְאֶת־רַגְלֵיהֶם׃ 30.21. וְרָחֲצוּ יְדֵיהֶם וְרַגְלֵיהֶם וְלֹא יָמֻתוּ וְהָיְתָה לָהֶם חָק־עוֹלָם לוֹ וּלְזַרְעוֹ לְדֹרֹתָם׃ 31.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 31.1. וְאֵת בִּגְדֵי הַשְּׂרָד וְאֶת־בִּגְדֵי הַקֹּדֶשׁ לְאַהֲרֹן הַכֹּהֵן וְאֶת־בִּגְדֵי בָנָיו לְכַהֵן׃ 31.3. וָאֲמַלֵּא אֹתוֹ רוּחַ אֱלֹהִים בְּחָכְמָה וּבִתְבוּנָה וּבְדַעַת וּבְכָל־מְלָאכָה׃ 31.4. לַחְשֹׁב מַחֲשָׁבֹת לַעֲשׂוֹת בַּזָּהָב וּבַכֶּסֶף וּבַנְּחֹשֶׁת׃ 31.5. וּבַחֲרֹשֶׁת אֶבֶן לְמַלֹּאת וּבַחֲרֹשֶׁת עֵץ לַעֲשׂוֹת בְּכָל־מְלָאכָה׃ 31.6. וַאֲנִי הִנֵּה נָתַתִּי אִתּוֹ אֵת אָהֳלִיאָב בֶּן־אֲחִיסָמָךְ לְמַטֵּה־דָן וּבְלֵב כָּל־חֲכַם־לֵב נָתַתִּי חָכְמָה וְעָשׂוּ אֵת כָּל־אֲשֶׁר צִוִּיתִךָ׃ 34.29. וַיְהִי בְּרֶדֶת מֹשֶׁה מֵהַר סִינַי וּשְׁנֵי לֻחֹת הָעֵדֻת בְּיַד־מֹשֶׁה בְּרִדְתּוֹ מִן־הָהָר וּמֹשֶׁה לֹא־יָדַע כִּי קָרַן עוֹר פָּנָיו בְּדַבְּרוֹ אִתּוֹ׃ 35.5. קְחוּ מֵאִתְּכֶם תְּרוּמָה לַיהוָה כֹּל נְדִיב לִבּוֹ יְבִיאֶהָ אֵת תְּרוּמַת יְהוָה זָהָב וָכֶסֶף וּנְחֹשֶׁת׃ 35.6. וּתְכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ וְעִזִּים׃ 35.7. וְעֹרֹת אֵילִם מְאָדָּמִים וְעֹרֹת תְּחָשִׁים וַעֲצֵי שִׂטִּים׃ 35.8. וְשֶׁמֶן לַמָּאוֹר וּבְשָׂמִים לְשֶׁמֶן הַמִּשְׁחָה וְלִקְטֹרֶת הַסַּמִּים׃ 35.9. וְאַבְנֵי־שֹׁהַם וְאַבְנֵי מִלֻּאִים לָאֵפוֹד וְלַחֹשֶׁן׃ 35.21. וַיָּבֹאוּ כָּל־אִישׁ אֲשֶׁר־נְשָׂאוֹ לִבּוֹ וְכֹל אֲשֶׁר נָדְבָה רוּחוֹ אֹתוֹ הֵבִיאוּ אֶת־תְּרוּמַת יְהוָה לִמְלֶאכֶת אֹהֶל מוֹעֵד וּלְכָל־עֲבֹדָתוֹ וּלְבִגְדֵי הַקֹּדֶשׁ׃ 35.31. וַיְמַלֵּא אֹתוֹ רוּחַ אֱלֹהִים בְּחָכְמָה בִּתְבוּנָה וּבְדַעַת וּבְכָל־מְלָאכָה׃ 35.32. וְלַחְשֹׁב מַחַשָׁבֹת לַעֲשֹׂת בַּזָּהָב וּבַכֶּסֶף וּבַנְּחֹשֶׁת׃ 35.33. וּבַחֲרֹשֶׁת אֶבֶן לְמַלֹּאת וּבַחֲרֹשֶׁת עֵץ לַעֲשׂוֹת בְּכָל־מְלֶאכֶת מַחֲשָׁבֶת׃ 35.34. וּלְהוֹרֹת נָתַן בְּלִבּוֹ הוּא וְאָהֳלִיאָב בֶּן־אֲחִיסָמָךְ לְמַטֵּה־דָן׃ 35.35. מִלֵּא אֹתָם חָכְמַת־לֵב לַעֲשׂוֹת כָּל־מְלֶאכֶת חָרָשׁ וְחֹשֵׁב וְרֹקֵם בַּתְּכֵלֶת וּבָאַרְגָּמָן בְּתוֹלַעַת הַשָּׁנִי וּבַשֵּׁשׁ וְאֹרֵג עֹשֵׂי כָּל־מְלָאכָה וְחֹשְׁבֵי מַחֲשָׁבֹת׃ 36.1. וַיְחַבֵּר אֶת־חֲמֵשׁ הַיְרִיעֹת אַחַת אֶל־אֶחָת וְחָמֵשׁ יְרִיעֹת חִבַּר אַחַת אֶל־אֶחָת׃ 36.1. וְעָשָׂה בְצַלְאֵל וְאָהֳלִיאָב וְכֹל אִישׁ חֲכַם־לֵב אֲשֶׁר נָתַן יְהוָה חָכְמָה וּתְבוּנָה בָּהֵמָּה לָדַעַת לַעֲשֹׂת אֶת־כָּל־מְלֶאכֶת עֲבֹדַת הַקֹּדֶשׁ לְכֹל אֲשֶׁר־צִוָּה יְהוָה׃ 36.2. וַיַּעַשׂ אֶת־הַקְּרָשִׁים לַמִּשְׁכָּן עֲצֵי שִׁטִּים עֹמְדִים׃ 36.2. וַיִּקְרָא מֹשֶׁה אֶל־בְּצַלְאֵל וְאֶל־אָהֳלִיאָב וְאֶל כָּל־אִישׁ חֲכַם־לֵב אֲשֶׁר נָתַן יְהוָה חָכְמָה בְּלִבּוֹ כֹּל אֲשֶׁר נְשָׂאוֹ לִבּוֹ לְקָרְבָה אֶל־הַמְּלָאכָה לַעֲשֹׂת אֹתָהּ׃ 36.3. וַיִּקְחוּ מִלִּפְנֵי מֹשֶׁה אֵת כָּל־הַתְּרוּמָה אֲשֶׁר הֵבִיאוּ בְּנֵי יִשְׂרָאֵל לִמְלֶאכֶת עֲבֹדַת הַקֹּדֶשׁ לַעֲשֹׂת אֹתָהּ וְהֵם הֵבִיאוּ אֵלָיו עוֹד נְדָבָה בַּבֹּקֶר בַּבֹּקֶר׃ 36.3. וְהָיוּ שְׁמֹנָה קְרָשִׁים וְאַדְנֵיהֶם כֶּסֶף שִׁשָּׁה עָשָׂר אֲדָנִים שְׁנֵי אֲדָנִים שְׁנֵי אֲדָנִים תַּחַת הַקֶּרֶשׁ הָאֶחָד׃ 36.4. וַיָּבֹאוּ כָּל־הַחֲכָמִים הָעֹשִׂים אֵת כָּל־מְלֶאכֶת הַקֹּדֶשׁ אִישׁ־אִישׁ מִמְּלַאכְתּוֹ אֲשֶׁר־הֵמָּה עֹשִׂים׃ 36.5. וַיֹּאמְרוּ אֶל־מֹשֶׁה לֵּאמֹר מַרְבִּים הָעָם לְהָבִיא מִדֵּי הָעֲבֹדָה לַמְּלָאכָה אֲשֶׁר־צִוָּה יְהוָה לַעֲשֹׂת אֹתָהּ׃ 36.6. וַיְצַו מֹשֶׁה וַיַּעֲבִירוּ קוֹל בַּמַּחֲנֶה לֵאמֹר אִישׁ וְאִשָּׁה אַל־יַעֲשׂוּ־עוֹד מְלָאכָה לִתְרוּמַת הַקֹּדֶשׁ וַיִּכָּלֵא הָעָם מֵהָבִיא׃ 36.7. וְהַמְּלָאכָה הָיְתָה דַיָּם לְכָל־הַמְּלָאכָה לַעֲשׂוֹת אֹתָהּ וְהוֹתֵר׃ 36.23. וַיַּעַשׂ אֶת־הַקְּרָשִׁים לַמִּשְׁכָּן עֶשְׂרִים קְרָשִׁים לִפְאַת נֶגֶב תֵּימָנָה׃ 37.3. וַיִּצֹק לוֹ אַרְבַּע טַבְּעֹת זָהָב עַל אַרְבַּע פַּעֲמֹתָיו וּשְׁתֵּי טַבָּעֹת עַל־צַלְעוֹ הָאֶחָת וּשְׁתֵּי טַבָּעוֹת עַל־צַלְעוֹ הַשֵּׁנִית׃ 37.11. וַיְצַף אֹתוֹ זָהָב טָהוֹר וַיַּעַשׂ לוֹ זֵר זָהָב סָבִיב׃ 37.12. וַיַּעַשׂ לוֹ מִסְגֶּרֶת טֹפַח סָבִיב וַיַּעַשׂ זֵר־זָהָב לְמִסְגַּרְתּוֹ סָבִיב׃ 37.13. וַיִּצֹק לוֹ אַרְבַּע טַבְּעֹת זָהָב וַיִּתֵּן אֶת־הַטַּבָּעֹת עַל אַרְבַּע הַפֵּאֹת אֲשֶׁר לְאַרְבַּע רַגְלָיו׃ 37.14. לְעֻמַּת הַמִּסְגֶּרֶת הָיוּ הַטַּבָּעֹת בָּתִּים לַבַּדִּים לָשֵׂאת אֶת־הַשֻּׁלְחָן׃ 37.15. וַיַּעַשׂ אֶת־הַבַּדִּים עֲצֵי שִׁטִּים וַיְצַף אֹתָם זָהָב לָשֵׂאת אֶת־הַשֻּׁלְחָן׃ 37.16. וַיַּעַשׂ אֶת־הַכֵּלִים אֲשֶׁר עַל־הַשֻּׁלְחָן אֶת־קְעָרֹתָיו וְאֶת־כַּפֹּתָיו וְאֵת מְנַקִּיֹּתָיו וְאֶת־הַקְּשָׂוֺת אֲשֶׁר יֻסַּךְ בָּהֵן זָהָב טָהוֹר׃ 39.27. וַיַּעֲשׂוּ אֶת־הַכָּתְנֹת שֵׁשׁ מַעֲשֵׂה אֹרֵג לְאַהֲרֹן וּלְבָנָיו׃ 6.16. And these are the names of the sons of Levi according to their generations: Gershon and Kohath, and Merari. And the years of the life of Levi were a hundred thirty and seven years." 6.17. The sons of Gershon: Libni and Shimei, according to their families." 6.18. And the sons of Kohath: Amram, and Izhar, and Hebron, and Uzziel. And the years of the life of Kohath were a hundred thirty and three years." 6.19. And the sons of Merari: Mahli and Mushi. These are the families of the Levites according to their generations." 6.20. And Amram took him Jochebed his father’s sister to wife; and she bore him Aaron and Moses. And the years of the life of Amram were a hundred and thirty and seven years." 6.26. These are that Aaron and Moses, to whom the LORD said: ‘Bring out the children of Israel from the land of Egypt according to their hosts.’" 15.17. Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established." 15.18. The LORD shall reign for ever and ever." 25.10. And they shall make an ark of acacia-wood: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof." 25.11. And thou shalt overlay it with pure gold, within and without shalt thou overlay it, and shalt make upon it a crown of gold round about." 25.12. And thou shalt cast four rings of gold for it, and put them in the four feet thereof; and two rings shall be on the one side of it, and two rings on the other side of it." 25.13. And thou shalt make staves of acacia-wood, and overlay them with gold." 25.14. And thou shalt put the staves into the rings on the sides of the ark, wherewith to bear the ark." 25.15. The staves shall be in the rings of the ark; they shall not be taken from it." 25.16. And thou shalt put into the ark the testimony which I shall give thee." 25.23. And thou shalt make a table of acacia-wood: two cubits shall be the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof." 25.24. And thou shalt overlay it with pure gold, and make thereto a crown of gold round about." 25.25. And thou shalt make unto it a border of a handbreadth round about, and thou shalt make a golden crown to the border thereof round about." 25.26. And thou shalt make for it four rings of gold, and put the rings in the four corners that are on the four feet thereof." 25.27. Close by the border shall the rings be, for places for the staves to bear the table." 25.28. And thou shalt make the staves of acacia-wood, and overlay them with gold, that the table may be borne with them." 25.29. And thou shalt make the dishes thereof, and the pans thereof, and the jars thereof, and the bowls thereof, wherewith to pour out; of pure gold shalt thou make them." 25.30. And thou shalt set upon the table showbread before Me always." 25.31. And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made, even its base, and its shaft; its cups, its knops, and its flowers, shall be of one piece with it." 25.32. And there shall be six branches going out of the sides thereof: three branches of the candlestick out of the one side thereof, and three branches of the candle-stick out of the other side thereof;" 25.33. three cups made like almond-blossoms in one branch, a knop and a flower; and three cups made like almond-blossoms in the other branch, a knop and a flower; so for the six branches going out of the candlestick." 25.34. And in the candlestick four cups made like almond-blossoms, the knops thereof, and the flowers thereof." 25.35. And a knop under two branches of one piece with it, and a knop under two branches of one piece with it, and a knop under two branches of one piece with it, for the six branches going out of the candlestick." 25.36. Their knops and their branches shall be of one piece with it; the whole of it one beaten work of pure gold." 25.37. And thou shalt make the lamps thereof, seven; and they shall light the lamps thereof, to give light over against it." 25.38. And the tongs thereof, and the snuffdishes thereof, shall be of pure gold." 25.39. of a talent of pure gold shall it be made, with all these vessels." 25.40. And see that thou make them after their pattern, which is being shown thee in the mount." 26.31. And thou shalt make a veil of blue, and purple, and scarlet, and fine twined linen; with cherubim the work of the skilful workman shall it be made." 26.32. And thou shalt hang it upon four pillars of acacia overlaid with gold, their hooks being of gold, upon four sockets of silver." 26.33. And thou shalt hang up the veil under the clasps, and shalt bring in thither within the veil the ark of the testimony; and the veil shall divide unto you between the holy place and the most holy." 26.34. And thou shalt put the ark-cover upon the ark of the testimony in the most holy place." 26.35. And thou shalt set the table without the veil, and the candlestick over against the table on the side of the tabernacle toward the south; and thou shalt put the table on the north side." 26.36. And thou shalt make a screen for the door of the Tent, of blue, and purple, and scarlet, and fine twined linen, the work of the weaver in colours." 26.37. And thou shalt make for the screen five pillars of acacia, and overlay them with gold; their hooks shall be of gold; and thou shalt cast five sockets of brass for them." 27.1. And thou shalt make the altar of acacia-wood, five cubits long, and five cubits broad; the altar shall be four-square; and the height thereof shall be three cubits." 27.17. All the pillars of the court round about shall be filleted with silver; their hooks of silver, and their sockets of brass." 30.1. And thou shalt make an altar to burn incense upon; of acacia-wood shalt thou make it." 30.2. A cubit shall be the length thereof, and a cubit the breadth thereof; foursquare shall it be; and two cubits shall be the height thereof; the horns thereof shall be of one piece with it." 30.3. And thou shalt overlay it with pure gold, the top thereof, and the sides thereof round about, and the horns thereof; and thou shalt make unto it a crown of gold round about." 30.4. And two golden rings shalt thou make for it under the crown thereof, upon the two ribs thereof, upon the two sides of it shalt thou make them; and they shall be for places for staves wherewith to bear it." 30.5. And thou shalt make the staves of acacia-wood, and overlay them with gold." 30.6. And thou shalt put it before the veil that is by the ark of the testimony, before the ark-cover that is over the testimony, where I will meet with thee." 30.7. And Aaron shall burn thereon incense of sweet spices; every morning, when he dresseth the lamps, he shall burn it." 30.8. And when Aaron lighteth the lamps at dusk, he shall burn it, a perpetual incense before the LORD throughout your generations." 30.9. Ye shall offer no strange incense thereon, nor burnt-offering, nor meal-offering; and ye shall pour no drink-offering thereon." 30.10. And Aaron shall make atonement upon the horns of it once in the year; with the blood of the sin-offering of atonement once in the year shall he make atonement for it throughout your generations; it is most holy unto the LORD.’" 30.17. And the LORD spoke unto Moses, saying:" 30.18. ’Thou shalt also make a laver of brass, and the base thereof of brass, whereat to wash; and thou shalt put it between the tent of meeting and the altar, and thou shalt put water therein." 30.19. And Aaron and his sons shall wash their hands and their feet thereat;" 30.20. when they go into the tent of meeting, they shall wash with water, that they die not; or when they come near to the altar to minister, to cause an offering made by fire to smoke unto the LORD;" 30.21. so they shall wash their hands and their feet, that they die not; and it shall be a statute for ever to them, even to him and to his seed throughout their generations.’" 31.1. And the LORD spoke unto Moses, saying:" 31.3. and I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship," 31.4. to devise skilful works, to work in gold, and in silver, and in brass," 31.5. and in cutting of stones for setting, and in carving of wood, to work in all manner of workmanship." 31.6. And I, behold, I have appointed with him Oholiab, the son of Ahisamach, of the tribe of Dan; and in the hearts of all that are wise-hearted I have put wisdom, that they may make all that I have commanded thee:" 34.29. And it came to pass, when Moses came down from mount Sinai with the two tables of the testimony in Moses’hand, when he came down from the mount, that Moses knew not that the skin of his face sent forth abeams while He talked with him." 35.5. Take ye from among you an offering unto the LORD, whosoever is of a willing heart, let him bring it, the LORD’S offering: gold, and silver, and brass;" 35.6. and blue, and purple, and scarlet, and fine linen, and goats’hair;" 35.7. and rams’skins dyed red, and sealskins, and acacia-wood;" 35.8. and oil for the light, and spices for the anointing oil, and for the sweet incense;" 35.9. and onyx stones, and stones to be set, for the ephod, and for the breastplate." 35.21. And they came, every one whose heart stirred him up, and every one whom his spirit made willing, and brought the LORD’S offering, for the work of the tent of meeting, and for all the service thereof, and for the holy garments. ." 35.30. And Moses said unto the children of Israel: ‘See, the LORD hath called by name Bezalel the son of Uri, the son of Hur, of the tribe of Judah." 35.31. And He hath filled him with the spirit of God, in wisdom, in understanding, and in knowledge, and in all manner of workmanship." 35.32. And to devise skilful works, to work in gold, and in silver, and in brass," 35.33. and in cutting of stones for setting, and in carving of wood, to work in all manner of skilful workmanship." 35.34. And He hath put in his heart that he may teach, both he, and Oholiab, the son of Ahisamach, of the tribe of Dan." 35.35. Them hath He filled with wisdom of heart, to work all manner of workmanship, of the craftsman, and of the skilful workman, and of the weaver in colours, in blue, and in purple, in scarlet, and in fine linen, and of the weaver, even of them that do any workmanship, and of those that devise skilful works." 36.1. And Bezalel and Oholiab shall work, and every wise-hearted man, in whom the LORD hath put wisdom and understanding to know how to work all the work for the service of the sanctuary, according to all that the LORD hath commanded.’" 36.2. And Moses called Bezalel and Oholiab, and every wise-hearted man, in whose heart the LORD had put wisdom, even every one whose heart stirred him up to come unto the work to do it." 36.3. And they received of Moses all the offering, which the children of Israel had brought for the work of the service of the sanctuary, wherewith to make it. And they brought yet unto him freewill-offerings every morning." 36.4. And all the wise men, that wrought all the work of the sanctuary, came every man from his work which they wrought." 36.5. And they spoke unto Moses, saying: ‘The people bring much more than enough for the service of the work, which the LORD commanded to make.’" 36.6. And Moses gave commandment, and they caused it to be proclaimed throughout the camp, saying: ‘Let neither man nor woman make any more work for the offering of the sanctuary.’ So the people were restrained from bringing." 36.7. For the stuff they had was sufficient for all the work to make it, and too much." 36.23. And he made the boards for the tabernacle; twenty boards for the south side southward." 37.3. And he cast for it four rings of gold, in the four feet thereof: even two rings on the one side of it, and two rings on the other side of it." 37.10. And he made the table of acacia-wood: two cubits was the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof." 37.11. And he overlaid it with pure gold, and made thereto a crown of gold round about." 37.12. And he made unto it a border of a hand-breadth round about, and made a golden crown to the border thereof round about." 37.13. And he cast for it four rings of gold, and put the rings in the four corners that were on the four feet thereof." 37.14. Close by the border were the rings, the holders for the staves to bear the table." 37.15. And he made the staves of acacia-wood, and overlaid them with gold, to bear the table." 37.16. And he made the vessels which were upon the table, the dishes thereof, and the pans thereof, and the bowls thereof, and the jars thereof, wherewith to pour out, of pure gold." 39.27. And they made the tunics of fine linen of woven work for Aaron, and for his sons," 39.30. And they made the plate of the holy crown of pure gold, and wrote upon it a writing, like the engravings of a signet: HOLY TO THE LORD."
3. Hebrew Bible, Genesis, 1.2, 1.26-1.27, 2.7-2.9, 6.3-6.4, 9.20, 25.27, 28.21 (9th cent. BCE - 3rd cent. BCE)

1.2. וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃ 1.2. וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃ 1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 2.8. וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃ 2.9. וַיַּצְמַח יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע׃ 6.3. וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃ 25.27. וַיִּגְדְּלוּ הַנְּעָרִים וַיְהִי עֵשָׂו אִישׁ יֹדֵעַ צַיִד אִישׁ שָׂדֶה וְיַעֲקֹב אִישׁ תָּם יֹשֵׁב אֹהָלִים׃ 28.21. וְשַׁבְתִּי בְשָׁלוֹם אֶל־בֵּית אָבִי וְהָיָה יְהוָה לִי לֵאלֹהִים׃ 1.2. Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters." 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’" 1.27. And God created man in His own image, in the image of God created He him; male and female created He them." 2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul." 2.8. And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed." 2.9. And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil." 6.3. And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’" 6.4. The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown." 9.20. And Noah, the man of the land, began and planted a vineyard." 25.27. And the boys grew; and Esau was a cunning hunter, a man of the field; and Jacob was a quiet man, dwelling in tents." 28.21. so that I come back to my father’s house in peace, then shall the LORD be my God,"
4. Hebrew Bible, Leviticus, 1.1, 16.8, 17.11 (9th cent. BCE - 3rd cent. BCE)

1.1. וְאִם־מִן־הַצֹּאן קָרְבָּנוֹ מִן־הַכְּשָׂבִים אוֹ מִן־הָעִזִּים לְעֹלָה זָכָר תָּמִים יַקְרִיבֶנּוּ׃ 1.1. וַיִּקְרָא אֶל־מֹשֶׁה וַיְדַבֵּר יְהוָה אֵלָיו מֵאֹהֶל מוֹעֵד לֵאמֹר׃ 16.8. וְנָתַן אַהֲרֹן עַל־שְׁנֵי הַשְּׂעִירִם גּוֹרָלוֹת גּוֹרָל אֶחָד לַיהוָה וְגוֹרָל אֶחָד לַעֲזָאזֵל׃ 17.11. כִּי נֶפֶשׁ הַבָּשָׂר בַּדָּם הִוא וַאֲנִי נְתַתִּיו לָכֶם עַל־הַמִּזְבֵּחַ לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם כִּי־הַדָּם הוּא בַּנֶּפֶשׁ יְכַפֵּר׃ 1.1. And the LORD called unto Moses, and spoke unto him out of the tent of meeting, saying:" 16.8. And Aaron shall cast lots upon the two goats: one lot for the LORD, and the other lot for Azazel." 17.11. For the life of the flesh is in the blood; and I have given it to you upon the altar to make atonement for your souls; for it is the blood that maketh atonement by reason of the life."
5. Hebrew Bible, Psalms, 36.4 (9th cent. BCE - 3rd cent. BCE)

36.4. דִּבְרֵי־פִיו אָוֶן וּמִרְמָה חָדַל לְהַשְׂכִּיל לְהֵיטִיב׃ 36.4. The words of his mouth are iniquity and deceit; He hath left off to be wise, to do good."
6. Hebrew Bible, 1 Kings, 22.19-22.24 (8th cent. BCE - 5th cent. BCE)

22.19. וַיֹּאמֶר לָכֵן שְׁמַע דְּבַר־יְהוָה רָאִיתִי אֶת־יְהוָה יֹשֵׁב עַל־כִּסְאוֹ וְכָל־צְבָא הַשָּׁמַיִם עֹמֵד עָלָיו מִימִינוֹ וּמִשְּׂמֹאלוֹ׃ 22.21. וַיֵּצֵא הָרוּחַ וַיַּעֲמֹד לִפְנֵי יְהוָה וַיֹּאמֶר אֲנִי אֲפַתֶּנּוּ וַיֹּאמֶר יְהוָה אֵלָיו בַּמָּה׃ 22.22. וַיֹּאמֶר אֵצֵא וְהָיִיתִי רוּחַ שֶׁקֶר בְּפִי כָּל־נְבִיאָיו וַיֹּאמֶר תְּפַתֶּה וְגַם־תּוּכָל צֵא וַעֲשֵׂה־כֵן׃ 22.23. וְעַתָּה הִנֵּה נָתַן יְהוָה רוּחַ שֶׁקֶר בְּפִי כָּל־נְבִיאֶיךָ אֵלֶּה וַיהוָה דִּבֶּר עָלֶיךָ רָעָה׃ 22.24. וַיִּגַּשׁ צִדְקִיָּהוּ בֶן־כְּנַעֲנָה וַיַּכֶּה אֶת־מִיכָיְהוּ עַל־הַלֶּחִי וַיֹּאמֶר אֵי־זֶה עָבַר רוּחַ־יְהוָה מֵאִתִּי לְדַבֵּר אוֹתָךְ׃ 22.19. And he said: ‘Therefore hear thou the word of the LORD. I saw the LORD sitting on His throne, and all the host of heaven standing by Him on His right hand and on his left." 22.20. And the LORD said: Who shall entice Ahab, that he may go up and fall at Ramoth-gilead. And one said: On this manner; and another said: On that manner." 22.21. And there came forth the spirit, and stood before the LORD, and said: I will entice him." 22.22. And the LORD said unto him: Wherewith? And he said: I will go forth, and will be a lying spirit in the mouth of all his prophets. And He said: Thou shalt entice him, and shalt prevail also; go forth, and do so." 22.23. Now therefore, behold, the LORD hath put a lying spirit in the mouth of all these thy prophets; and the LORD hath spoken evil concerning thee.’" 22.24. Then Zedekiah the son of Chenaanah came near, and smote Micaiah on the check, and said: ‘Which way went the spirit of the LORD from me to speak unto thee?’"
7. Hebrew Bible, Judges, 6.34, 11.29, 15.14 (8th cent. BCE - 5th cent. BCE)

6.34. וְרוּחַ יְהוָה לָבְשָׁה אֶת־גִּדְעוֹן וַיִּתְקַע בַּשּׁוֹפָר וַיִזָּעֵק אֲבִיעֶזֶר אַחֲרָיו׃ 11.29. וַתְּהִי עַל־יִפְתָּח רוּחַ יְהוָה וַיַּעֲבֹר אֶת־הַגִּלְעָד וְאֶת־מְנַשֶּׁה וַיַּעֲבֹר אֶת־מִצְפֵּה גִלְעָד וּמִמִּצְפֵּה גִלְעָד עָבַר בְּנֵי עַמּוֹן׃ 15.14. הוּא־בָא עַד־לֶחִי וּפְלִשִׁתִּים הֵרִיעוּ לִקְרָאתוֹ וַתִּצְלַח עָלָיו רוּחַ יְהוָה וַתִּהְיֶינָה הָעֲבֹתִים אֲשֶׁר עַל־זְרוֹעוֹתָיו כַּפִּשְׁתִּים אֲשֶׁר בָּעֲרוּ בָאֵשׁ וַיִּמַּסּוּ אֱסוּרָיו מֵעַל יָדָיו׃ 6.34. But the spirit of the Lord clothed Gid῾on, and he blew a shofar; and Avi-῾ezer mustered behind him." 11.29. Then the spirit of the Lord came upon Yiftaĥ and he passed over Gil῾ad, and Menashshe, and passed over Miżpe of Gil῾ad, and from Miżpe of Gil῾ad he passed over to the children of ῾Ammon." 15.14. And when he came to Leĥi, the Pelishtim shouted against him: and the spirit of the Lord came mightily upon him: and the cords that were upon his arms became as flax that was burnt with fire, and his bands melted from off his hands."
8. Anon., 1 Enoch, 69.12 (3rd cent. BCE - 2nd cent. BCE)

69.12. it is consuming me. And the fifth was named Kasdeja: this is he who showed the children of men all the wicked smitings of spirits and demons, and the smitings of the embryo in the womb, that it may pass away, and [the smitings of the soul] the bites of the serpent, and the smiting
9. Philo of Alexandria, On The Cherubim, 41 (1st cent. BCE - 1st cent. CE)

41. for since we say, that woman is to be understood symbolically as the outward sense, and since knowledge consists in alienation from the outward sense and from the body, it is plain that the lovers of wisdom must repudiate the outward sense rather than choose it, and is not this quite natural? for they who live with these men are in name indeed wives, but in fact virtues. Sarah is princess and guide, Rebecca is perseverance in what is good; Leah again is virtue, fainting and weary at the long continuance of exertion, which every foolish man declines, and avoids, and repudiates; and Zipporah, the wife of Moses, is virtue, mounting up from earth to heaven, and arriving at a just comprehension of the divine and blessed virtues which exist there, and she is called a bird. 41. For if the uncreated, and immortal, and everlasting God, who is in need of nothing and who is the maker of the universe, and the benefactor and King of kings, and God of gods, cannot endure to overlook even the meanest of human beings, but has thought even such worthy of being banqueted in sacred oracles and laws, as if he were about to give him a lovefeast, and to prepare for him alone a banquet for the refreshing and expanding of his soul instructed in the divine will and in the manner in which the great ceremonies ought to be performed, how can it be right for me, who am a mere mortal, to hold my head up high and to allow myself to be puffed up, behaving with insolence to my equals whose fortunes may, perhaps, not be equal to mine, but whose relationship to me is equal and complete, inasmuch as they are set down as the children of one mother, the common nature of all men?
10. Philo of Alexandria, On Giants, 19-56, 10 (1st cent. BCE - 1st cent. CE)

10. Since what shall we say? Must we not say that these animals which are terrestrial or aquatic live in air and spirit? What? Are not pestilential afflictions accustomed to exist when the air is tainted or corrupted, as if that were the cause of all such assuming vitality? Again, when the air is free from all taint and innocent, such as it is especially wont to be when the north wind prevails, does not the imbibing of a purer air tend to a more vigorous and more lasting duration of life?
11. Philo of Alexandria, On The Creation of The World, 135, 95-96, 134 (1st cent. BCE - 1st cent. CE)

134. After this, Moses says that "God made man, having taken clay from the earth, and he breathed into his face the breath of life." And by this expression he shows most clearly that there is a vast difference between man as generated now, and the first man who was made according to the image of God. For man as formed now is perceptible to the external senses, partaking of qualities, consisting of body and soul, man or woman, by nature mortal. But man, made according to the image of God, was an idea, or a genus, or a seal, perceptible only by the intellect, incorporeal, neither male nor female, imperishable by nature.
12. Philo of Alexandria, On Planting, 19-20, 6, 8, 18 (1st cent. BCE - 1st cent. CE)

13. Philo of Alexandria, On The Special Laws, 3.1-3.6 (1st cent. BCE - 1st cent. CE)

3.1. There was once a time when, devoting my leisure to philosophy and to the contemplation of the world and the things in it, I reaped the fruit of excellent, and desirable, and blessed intellectual feelings, being always living among the divine oracles and doctrines, on which I fed incessantly and insatiably, to my great delight, never entertaining any low or grovelling thoughts, nor ever wallowing in the pursuit of glory or wealth, or the delights of the body, but I appeared to be raised on high and borne aloft by a certain inspiration of the soul, and to dwell in the regions of the sun and moon, and to associate with the whole heaven, and the whole universal world. 3.2. At that time, therefore, looking down from above, from the air, and straining the eye of my mind as from a watch-tower, I surveyed the unspeakable contemplation of all the things on the earth, and looked upon myself as happy as having forcibly escaped from all the evil fates that can attack human life. 3.3. Nevertheless, the most grievous of all evils was lying in wait for me, namely, envy, that hates every thing that is good, and which, suddenly attacking me, did not cease from dragging me after it by force till it had taken me and thrown me into the vast sea of the cares of public politics, in which I was and still am tossed about without being able to keep myself swimming at the top. 3.4. But though I groan at my fate, I still hold out and resist, retaining in my soul that desire of instruction which has been implanted in it from my earliest youth, and this desire taking pity and compassion on me continually raises me up and alleviates my sorrow. And it is through this fondness for learning that I at times lift up my head, and with the eyes of my soul, which are indeed dim (for the mist of affairs, wholly inconsistent with their proper objects, has overshadowed their acute clear-sightedne 3.5. And if at any time unexpectedly there shall arise a brief period of tranquillity, and a short calm and respite from the troubles which arise from state affairs, I then rise aloft and float above the troubled waves, soaring as it were in the air, and being, I may almost say, blown forward by the breezes of knowledge, which often persuades me to flee away, and to pass all my days with her, escaping as it were from my pitiless masters, not men only, but also affairs which pour upon me from all quarters and at all times like a torrent. 3.6. But even in these circumstances I ought to give thanks to God, that though I am so overwhelmed by this flood, I am not wholly sunk and swallowed up in the depths. But I open the eyes of my soul, which from an utter despair of any good hope had been believed to have been before now wholly darkened, and I am irradiated with the light of wisdom, since I am not given up for the whole of my life to darkness. Behold, therefore, I venture not only to study the sacred commands of Moses, but also with an ardent love of knowledge to investigate each separate one of them, and to endeavour to reveal and to explain to those who wish to understand them, things concerning them which are not known to the multitude.II.
14. Philo of Alexandria, Allegorical Interpretation, 1.31, 1.33, 2.96 (1st cent. BCE - 1st cent. CE)

1.31. And God created man, taking a lump of clay from the earth, and breathed into his face the breath of life: and man became a living soul." The races of men are twofold; for one is the heavenly man, and the other the earthly man. Now the heavenly man, as being born in the image of God, has no participation in any corruptible or earthlike essence. But the earthly man is made of loose material, which he calls a lump of clay. On which account he says, not that the heavenly man was made, but that he was fashioned according to the image of God; but the earthly man he calls a thing made, and not begotten by the maker. 1.33. But some one may ask, why God thought an earth-born mind, which was wholly devoted to the body, worthy of divine inspiration, and yet did not treat the one made after his own idea and image in the same manner. In the second place he may ask, what is the meaning of the expression "breathed into." And thirdly, why he breathed into his face: fourthly also, why, since he knew the name of the Spirit when he says, "And the Spirit of God moved upon the face of the Waters," he now speaks of breath, and not of the Spirit.
15. Philo of Alexandria, That God Is Unchangeable, 3, 2 (1st cent. BCE - 1st cent. CE)

2. and a mention of the divine spirit has already been made, as he has already stated, that it is very difficult for it to remain throughout all ages in the soul, which is divisible into many parts, and which assumes many forms, and is clothed with a most heavy burden, namely its bulk of flesh; after this spirit, therefore, the angels of God go in unto the daughters of men.
16. Josephus Flavius, Jewish Antiquities, 3.102-3.103, 3.105-3.150, 15.391-15.420 (1st cent. CE - 1st cent. CE)

3.102. 1. Hereupon the Israelites rejoiced at what they had seen and heard of their conductor, and were not wanting in diligence according to their ability; for they brought silver, and gold, and brass, and of the best sorts of wood, and such as would not at all decay by putrefaction; camels’ hair also, and sheep-skins, some of them dyed of a blue color, and some of a scarlet; some brought the flower for the purple color, and others for white 3.103. with wool dyed by the flowers aforementioned; and fine linen and precious stones, which those that use costly ornaments set in ouches of gold; they brought also a great quantity of spices; for of these materials did Moses build the tabernacle, which did not at all differ from a movable and ambulatory temple. 3.105. Now their names are set down in writing in the sacred books; and they were these: Besaleel, the son of Uri, of the tribe of Judah, the grandson of Miriam, the sister of their conductor and Aholiab, file son of Ahisamach, of the tribe of Dan. 3.106. Now the people went on with what they had undertaken with so great alacrity, that Moses was obliged to restrain them, by making proclamation, that what had been brought was sufficient, as the artificers had informed him; so they fell to work upon the building of the tabernacle. 3.107. Moses also informed them, according to the direction of God, both what the measures were to be, and its largeness; and how many vessels it ought to contain for the use of the sacrifices. The women also were ambitious to do their parts, about the garments of the priests, and about other things that would be wanted in this work, both for ornament and for the divine service itself. 3.108. 2. Now when all things were prepared, the gold, and the silver, and the brass, and what was woven, Moses, when he had appointed beforehand that there should be a festival, and that sacrifices should be offered according to every one’s ability, reared up the tabernacle and when he had measured the open court, fifty cubits broad and a hundred long 3.109. he set up brazen pillars, five cubits high, twenty on each of the longer sides, and ten pillars for the breadth behind; every one of the pillars also had a ring. Their chapiters were of silver, but their bases were of brass: they resembled the sharp ends of spears, and were of brass, fixed into the ground. 3.111. And this was the structure of three of the sides of this enclosure; but as for the fourth side, which was fifty cubits in extent, and was the front of the whole, twenty cubits of it were for the opening of the gates, wherein stood two pillars on each side, after the resemblance of open gates. 3.112. These were made wholly of silver, and polished, and that all over, excepting the bases, which were of brass. Now on each side of the gates there stood three pillars, which were inserted into the concave bases of the gates, and were suited to them; and round them was drawn a curtain of fine linen; 3.113. but to the gates themselves, which were twenty cubits in extent, and five in height, the curtain was composed of purple, and scarlet, and blue, and fine linen, and embroidered with many and divers sorts of figures, excepting the figures of animals. 3.114. Within these gates was the brazen laver for purification, having a basin beneath of the like matter, whence the priests might wash their hands and sprinkle their feet; and this was the ornamental construction of the enclosure about the court of the tabernacle, which was exposed to the open air. 3.115. 3. As to the tabernacle itself, Moses placed it in the middle of that court, with its front to the east, that, when the sun arose, it might send its first rays upon it. Its length, when it was set up, was thirty cubits, and its breadth was twelve [ten] cubits. The one of its walls was on the south, and the other was exposed to the north, and on the back part of it remained the west. 3.116. It was necessary that its height should be equal to its breadth [ten cubits]. There were also pillars made of wood, twenty on each side; they were wrought into a quadrangular figure, in breadth a cubit and a half, but the thickness was four fingers: 3.117. they had thin plates of gold affixed to them on both sides, inwardly and outwardly: they had each of them two tenons belonging to them, inserted into their bases, and these were of silver, in each of which bases there was a socket to receive the tenon; 3.118. but the pillars on the west wall were six. Now all these tenons and sockets accurately fitted one another, insomuch that the joints were invisible, and both seemed to be one entire and united wall. It was also covered with gold, both within and without. The number of pillars was equal on the opposite sides 3.119. and there were on each part twenty, and every one of them had the third part of a span in thickness; so that the number of thirty cubits were fully made up between them; but as to the wall behind, where the six pillars made up together only nine cubits, they made two other pillars, and cut them out of one cubit, which they placed in the corners, and made them equally fine with the other. 3.121. but for the wall behind, there was but one row of bars that went through all the pillars, into which row ran the ends of the bars on each side of the longer walls; the male with its female being so fastened in their joints, that they held the whole firmly together; and for this reason was all this joined so fast together, that the tabernacle might not be shaken, either by the winds, or by any other means, but that it might preserve itself quiet and immovable continually. 3.122. 4. As for the inside, Moses parted its length into three partitions. At the distance of ten cubits from the most secret end, Moses placed four pillars, the workmanship of which was the very same with that of the rest; and they stood upon the like bases with them, each a small matter distant from his fellow. Now the room within those pillars was the most holy place; but the rest of the room was the tabernacle, which was open for the priests. 3.123. However, this proportion of the measures of the tabernacle proved to be an imitation of the system of the world; for that third part thereof which was within the four pillars, to which the priests were not admitted, is, as it were, a heaven peculiar to God. But the space of the twenty cubits, is, as it were, sea and land, on which men live, and so this part is peculiar to the priests only. 3.124. But at the front, where the entrance was made, they placed pillars of gold, that stood on bases of brass, in number seven; but then they spread over the tabernacle veils of fine linen and purple, and blue, and scarlet colors, embroidered. 3.125. The first veil was ten cubits every way, and this they spread over the pillars which parted the temple, and kept the most holy place concealed within; and this veil was that which made this part not visible to any. Now the whole temple was called The Holy Place: but that part which was within the four pillars, and to which none were admitted, was called The Holy of Holies. 3.126. This veil was very ornamental, and embroidered with all sorts of flowers which the earth produces; and there were interwoven into it all sorts of variety that might be an ornament, excepting the forms of animals. 3.127. Another veil there was which covered the five pillars that were at the entrance. It was like the former in its magnitude, and texture, and color; and at the corner of every pillar a ring retained it from the top downwards half the depth of the pillars, the other half affording an entrance for the priests, who crept under it. 3.128. Over this there was a veil of linen, of the same largeness with the former: it was to be drawn this way or that way by cords, the rings of which, fixed to the texture of the veil, and to the cords also, were subservient to the drawing and undrawing of the veil, and to the fastening it at the corner, that then it might be no hinderance to the view of the sanctuary, especially on solemn days; 3.129. but that on other days, and especially when the weather was inclined to snow, it might be expanded, and afford a covering to the veil of divers colors. Whence that custom of ours is derived, of having a fine linen veil, after the temple has been built, to be drawn over the entrances. 3.131. There were other curtains of the same breadth with these, but one more in number, and longer, for they were thirty cubits long; but these were woven of hair, with the like subtilty as those of wool were made, and were extended loosely down to the ground, appearing like a triangular front and elevation at the gates, the eleventh curtain being used for this very purpose. 3.132. There were also other curtains made of skins above these, which afforded covering and protection to those that were woven both in hot weather and when it rained. And great was the surprise of those who viewed these curtains at a distance, for they seemed not at all to differ from the color of the sky. 3.133. But those that were made of hair and of skins, reached down in the same manner as did the veil at the gates, and kept off the heat of the sun, and what injury the rains might do. And after this manner was the tabernacle reared. 3.134. 5. There was also an ark made, sacred to God, of wood that was naturally strong, and could not be corrupted. This was called Eron in our own language. 3.135. Its construction was thus: its length was five spans, but its breadth and height was each of them three spans. It was covered all over with gold, both within and without, so that the wooden part was not seen. It had also a cover united to it, by golden hinges, after a wonderful manner; which cover was every way evenly fitted to it, and had no eminences to hinder its exact conjunction. 3.136. There were also two golden rings belonging to each of the longer boards, and passing through the entire wood, and through them gilt bars passed along each board, that it might thereby be moved and carried about, as occasion should require; for it was not drawn in a cart by beasts of burden, but borne on the shoulders of the priests. 3.137. Upon this its cover were two images, which the Hebrews call Cherubims; they are flying creatures, but their form is not like to that of any of the creatures which men have seen, though Moses said he had seen such beings near the throne of God. 3.138. In this ark he put the two tables whereon the ten commandments were written, five upon each table, and two and a half upon each side of them; and this ark he placed in the most holy place. 3.139. 6. But in the holy place he placed a table, like those at Delphi. Its length was two cubits, and its breadth one cubit, and its height three spans. It had feet also, the lower half of which were complete feet, resembling those which the Dorians put to their bedsteads; but the upper parts towards the table were wrought into a square form. 3.141. there being a cavity where it was joined to the rings; for they were not entire rings; but before they came quite round they ended in acute points, the one of which was inserted into the prominent part of the table, and the other into the foot; and by these it was carried when they journeyed: 3.142. Upon this table, which was placed on the north side of the temple, not far from the most holy place, were laid twelve unleavened loaves of bread, six upon each heap, one above another: they were made of two tenth-deals of the purest flour, which tenth-deal [an omer] is a measure of the Hebrews, containing seven Athenian cotyloe; 3.143. and above those loaves were put two vials full of frankincense. Now after seven days other loaves were brought in their stead, on the day which is by us called the Sabbath; for we call the seventh day the Sabbath. But for the occasion of this intention of placing loaves here, we will speak to it in another place. 3.144. 7. Over against this table, near the southern wall, was set a candlestick of cast gold, hollow within, being of the weight of one hundred pounds, which the Hebrews call Chinchares, if it be turned into the Greek language, it denotes a talent. 3.145. It was made with its knops, and lilies, and pomegranates, and bowls (which ornaments amounted to seventy in all); by which means the shaft elevated itself on high from a single base, and spread itself into as many branches as there are planets, including the sun among them. 3.146. It terminated in seven heads, in one row, all standing parallel to one another; and these branches carried seven lamps, one by one, in imitation of the number of the planets. These lamps looked to the east and to the south, the candlestick being situate obliquely. 3.147. 8. Now between this candlestick and the table, which, as we said, were within the sanctuary, was the altar of incense, made of wood indeed, but of the same wood of which the foregoing vessels were made, such as was not liable to corruption; it was entirely crusted over with a golden plate. Its breadth on each side was a cubit, but the altitude double. 3.148. Upon it was a grate of gold, that was extant above the altar, which had a golden crown encompassing it round about, whereto belonged rings and bars, by which the priests carried it when they journeyed. 3.149. Before this tabernacle there was reared a brazen altar, but it was within made of wood, five cubits by measure on each side, but its height was but three, in like manner adorned with brass plates as bright as gold. It had also a brazen hearth of network; for the ground underneath received the fire from the hearth, because it had no basis to receive it. 15.391. 3. So Herod took away the old foundations, and laid others, and erected the temple upon them, being in length a hundred cubits, and in height twenty additional cubits, which [twenty], upon the sinking of their foundations fell down; and this part it was that we resolved to raise again in the days of Nero. 15.392. Now the temple was built of stones that were white and strong, and each of their length was twenty-five cubits, their height was eight, and their breadth about twelve; 15.393. and the whole structure, as also the structure of the royal cloister, was on each side much lower, but the middle was much higher, till they were visible to those that dwelt in the country for a great many furlongs, but chiefly to such as lived over against them, and those that approached to them. 15.394. The temple had doors also at the entrance, and lintels over them, of the same height with the temple itself. They were adorned with embroidered veils, with their flowers of purple, and pillars interwoven; 15.395. and over these, but under the crown-work, was spread out a golden vine, with its branches hanging down from a great height, the largeness and fine workmanship of which was a surprising sight to the spectators, to see what vast materials there were, and with what great skill the workmanship was done. 15.396. He also encompassed the entire temple with very large cloisters, contriving them to be in a due proportion thereto; and he laid out larger sums of money upon them than had been done before him, till it seemed that no one else had so greatly adorned the temple as he had done. There was a large wall to both the cloisters, which wall was itself the most prodigious work that was ever heard of by man. 15.397. The hill was a rocky ascent, that declined by degrees towards the east parts of the city, till it came to an elevated level. 15.398. This hill it was which Solomon, who was the first of our kings, by divine revelation, encompassed with a wall; it was of excellent workmanship upwards, and round the top of it. He also built a wall below, beginning at the bottom, which was encompassed by a deep valley; and at the south side he laid rocks together, and bound them one to another with lead, and included some of the inner parts, till it proceeded to a great height 15.399. and till both the largeness of the square edifice and its altitude were immense, and till the vastness of the stones in the front were plainly visible on the outside, yet so that the inward parts were fastened together with iron, and preserved the joints immovable for all future times. 15.401. but within this wall, and on the very top of all, there ran another wall of stone also, having, on the east quarter, a double cloister, of the same length with the wall; in the midst of which was the temple itself. This cloister looked to the gates of the temple; and it had been adorned by many kings in former times; 15.402. and round about the entire temple were fixed the spoils taken from barbarous nations; all these had been dedicated to the temple by Herod, with the addition of those he had taken from the Arabians. 15.403. 4. Now on the north side [of the temple] was built a citadel, whose walls were square, and strong, and of extraordinary firmness. This citadel was built by the kings of the Asamonean race, who were also high priests before Herod, and they called it the Tower, in which were reposited the vestments of the high priest, which the high priest only put on at the time when he was to offer sacrifice. 15.404. These vestments king Herod kept in that place; and after his death they were under the power of the Romans, until the time of Tiberius Caesar; 15.405. under whose reign Vitellius, the president of Syria, when he once came to Jerusalem, and had been most magnificently received by the multitude, he had a mind to make them some requital for the kindness they had shewn him; so, upon their petition to have those holy vestments in their own power, he wrote about them to Tiberius Caesar, who granted his request: and this their power over the sacerdotal vestments continued with the Jews till the death of king Agrippa; 15.406. but after that, Cassius Longinus, who was president of Syria, and Cuspius Fadus, who was procurator of Judea, enjoined the Jews to reposit those vestments in the tower of Antonia 15.407. for that they ought to have them in their power, as they formerly had. However, the Jews sent ambassadors to Claudius Caesar, to intercede with him for them; upon whose coming, king Agrippa, junior, being then at Rome, asked for and obtained the power over them from the emperor, who gave command to Vitellius, who was then commander in Syria, to give it them accordingly. 15.408. Before that time they were kept under the seal of the high priest, and of the treasurers of the temple; which treasurers, the day before a festival, went up to the Roman captain of the temple guards, and viewed their own seal, and received the vestments; and again, when the festival was over, they brought it to the same place, and showed the captain of the temple guards their seal, which corresponded with his seal, and reposited them there. 15.409. And that these things were so, the afflictions that happened to us afterwards [about them] are sufficient evidence. But for the tower itself, when Herod the king of the Jews had fortified it more firmly than before, in order to secure and guard the temple, he gratified Antonius, who was his friend, and the Roman ruler, and then gave it the name of the Tower of Antonia. 15.411. but the fourth front of the temple, which was southward, had indeed itself gates in its middle, as also it had the royal cloisters, with three walks, which reached in length from the east valley unto that on the west, for it was impossible it should reach any farther: 15.412. and this cloister deserves to be mentioned better than any other under the sun; for while the valley was very deep, and its bottom could not be seen, if you looked from above into the depth, this further vastly high elevation of the cloister stood upon that height, insomuch that if any one looked down from the top of the battlements, or down both those altitudes, he would be giddy, while his sight could not reach to such an immense depth. 15.413. This cloister had pillars that stood in four rows one over against the other all along, for the fourth row was interwoven into the wall, which [also was built of stone]; and the thickness of each pillar was such, that three men might, with their arms extended, fathom it round, and join their hands again, while its length was twenty-seven feet, with a double spiral at its basis; 15.414. and the number of all the pillars [in that court] was a hundred and sixty-two. Their chapiters were made with sculptures after the Corinthian order, and caused an amazement [to the spectators], by reason of the grandeur of the whole. 15.415. These four rows of pillars included three intervals for walking in the middle of this cloister; two of which walks were made parallel to each other, and were contrived after the same manner; the breadth of each of them was thirty feet, the length was a furlong, and the height fifty feet; but the breadth of the middle part of the cloister was one and a half of the other, and the height was double, for it was much higher than those on each side; 15.416. but the roofs were adorned with deep sculptures in wood, representing many sorts of figures. The middle was much higher than the rest, and the wall of the front was adorned with beams, resting upon pillars, that were interwoven into it, and that front was all of polished stone, insomuch that its fineness, to such as had not seen it, was incredible, and to such as had seen it, was greatly amazing. 15.417. Thus was the first enclosure. In the midst of which, and not far from it, was the second, to be gone up to by a few steps: this was encompassed by a stone wall for a partition, with an inscription, which forbade any foreigner to go in under pain of death. 15.418. Now this inner enclosure had on its southern and northern quarters three gates [equally] distant one from another; but on the east quarter, towards the sun-rising, there was one large gate, through which such as were pure came in, together with their wives; 15.419. but the temple further inward in that gate was not allowed to the women; but still more inward was there a third [court of the] temple, whereinto it was not lawful for any but the priests alone to enter. The temple itself was within this; and before that temple was the altar, upon which we offer our sacrifices and burnt-offerings to God.
17. Josephus Flavius, Jewish War, 5.184-5.226 (1st cent. CE - 1st cent. CE)

5.184. 1. Now this temple, as I have already said, was built upon a strong hill. At first the plain at the top was hardly sufficient for the holy house and the altar, for the ground about it was very uneven, and like a precipice; 5.185. but when king Solomon, who was the person that built the temple, had built a wall to it on its east side, there was then added one cloister founded on a bank cast up for it, and on the other parts the holy house stood naked. But in future ages the people added new banks, and the hill became a larger plain. 5.186. They then broke down the wall on the north side, and took in as much as sufficed afterward for the compass of the entire temple. 5.187. And when they had built walls onthree sides of the temple round about, from the bottom of the hill, and had performed a work that was greater than could be hoped for (in which work long ages were spent by them, as well as all their sacred treasures were exhausted, which were still replenished by those tributes which were sent to God from the whole habitable earth), they then encompassed their upper courts with cloisters, as well as they [afterward] did the lowest [court of the] temple. 5.188. The lowest part of this was erected to the height of three hundred cubits, and in some places more; yet did not the entire depth of the foundations appear, for they brought earth, and filled up the valleys, as being desirous to make them on a level with the narrow streets of the city; 5.189. wherein they made use of stones of forty cubits in magnitude; for the great plenty of money they then had, and the liberality of the people, made this attempt of theirs to succeed to an incredible degree; and what could not be so much as hoped for as ever to be accomplished, was, by perseverance and length of time, brought to perfection. 5.191. and the roofs were adorned with cedar, curiously graven. The natural magnificence, and excellent polish, and the harmony of the joints in these cloisters, afforded a prospect that was very remarkable; nor was it on the outside adorned with any work of the painter or engraver. 5.192. The cloisters [of the outmost court] were in breadth thirty cubits, while the entire compass of it was by measure six furlongs, including the tower of Antonia; those entire courts that were exposed to the air were laid with stones of all sorts. 5.193. When you go through these [first] cloisters, unto the second [court of the] temple, there was a partition made of stone all round, whose height was three cubits: its construction was very elegant; 5.194. upon it stood pillars, at equal distances from one another, declaring the law of purity, some in Greek, and some in Roman letters, that “no foreigner should go within that sanctuary;” for that second [court of the] temple was called “the Sanctuary;” 5.195. and was ascended to by fourteen steps from the first court. This court was foursquare, and had a wall about it peculiar to itself; 5.196. the height of its buildings, although it were on the outside forty cubits, was hidden by the steps, and on the inside that height was but twenty-five cubits; for it being built over against a higher part of the hill with steps, it was no further to be entirely discerned within, being covered by the hill itself. 5.197. Beyond these fourteen steps there was the distance of ten cubits; this was all plain; 5.198. whence there were other steps, each of five cubits a piece, that led to the gates, which gates on the north and south sides were eight, on each of those sides four, and of necessity two on the east. For since there was a partition built for the women on that side, as the proper place wherein they were to worship, there was a necessity for a second gate for them: this gate was cut out of its wall, over against the first gate. 5.199. There was also on the other sides one southern and one northern gate, through which was a passage into the court of the women; for as to the other gates, the women were not allowed to pass through them; nor when they went through their own gate could they go beyond their own wall. This place was allotted to the women of our own country, and of other countries, provided they were of the same nation, and that equally. 5.201. 3. Now nine of these gates were on every side covered over with gold and silver, as were the jambs of their doors and their lintels; but there was one gate that was without [the inward court of] the holy house, which was of Corinthian brass, and greatly excelled those that were only covered over with silver and gold. 5.202. Each gate had two doors, whose height was severally thirty cubits, and their breadth fifteen. 5.203. However, they had large spaces within of thirty cubits, and had on each side rooms, and those, both in breadth and in length, built like towers, and their height was above forty cubits. Two pillars did also support these rooms, and were in circumference twelve cubits. 5.204. Now the magnitudes of the other gates were equal one to another; but that over the Corinthian gate, which opened on the east over against the gate of the holy house itself, was much larger; 5.205. for its height was fifty cubits; and its doors were forty cubits; and it was adorned after a most costly manner, as having much richer and thicker plates of silver and gold upon them than the other. These nine gates had that silver and gold poured upon them by Alexander, the father of Tiberius. 5.206. Now there were fifteen steps, which led away from the wall of the court of the women to this greater gate; whereas those that led thither from the other gates were five steps shorter. 5.207. 4. As to the holy house itself, which was placed in the midst [of the inmost court], that most sacred part of the temple, it was ascended to by twelve steps; and in front its height and its breadth were equal, and each a hundred cubits, though it was behind forty cubits narrower; for on its front it had what may be styled shoulders on each side, that passed twenty cubits further. 5.208. Its first gate was seventy cubits high, and twenty-five cubits broad; but this gate had no doors; for it represented the universal visibility of heaven, and that it cannot be excluded from any place. Its front was covered with gold all over, and through it the first part of the house, that was more inward, did all of it appear; which, as it was very large, so did all the parts about the more inward gate appear to shine to those that saw them; 5.209. but then, as the entire house was divided into two parts within, it was only the first part of it that was open to our view. Its height extended all along to ninety cubits in height, and its length was fifty cubits, and its breadth twenty. 5.211. But then this house, as it was divided into two parts, the inner part was lower than the appearance of the outer, and had golden doors of fifty-five cubits altitude, and sixteen in breadth; 5.212. but before these doors there was a veil of equal largeness with the doors. It was a Babylonian curtain, embroidered with blue, and fine linen, and scarlet, and purple, and of a contexture that was truly wonderful. Nor was this mixture of colors without its mystical interpretation, but was a kind of image of the universe; 5.213. for by the scarlet there seemed to be enigmatically signified fire, by the fine flax the earth, by the blue the air, and by the purple the sea; two of them having their colors the foundation of this resemblance; but the fine flax and the purple have their own origin for that foundation, the earth producing the one, and the sea the other. 5.214. This curtain had also embroidered upon it all that was mystical in the heavens, excepting that of the [twelve] signs, representing living creatures. 5.215. 5. When any persons entered into the temple, its floor received them. This part of the temple therefore was in height sixty cubits, and its length the same; whereas its breadth was but twenty cubits: 5.216. but still that sixty cubits in length was divided again, and the first part of it was cut off at forty cubits, and had in it three things that were very wonderful and famous among all mankind, the candlestick, the table [of shew-bread], and the altar of incense. 5.217. Now, the seven lamps signified the seven planets; for so many there were springing out of the candlestick. Now, the twelve loaves that were upon the table signified the circle of the zodiac and the year; 5.218. but the altar of incense, by its thirteen kinds of sweet-smelling spices with which the sea replenished it, signified that God is the possessor of all things that are both in the uninhabitable and habitable parts of the earth, and that they are all to be dedicated to his use. 5.219. But the inmost part of the temple of all was of twenty cubits. This was also separated from the outer part by a veil. In this there was nothing at all. It was inaccessible and inviolable, and not to be seen by any; and was called the Holy of Holies. 5.221. But the superior part of the temple had no such little houses any further, because the temple was there narrower, and forty cubits higher, and of a smaller body than the lower parts of it. Thus we collect that the whole height, including the sixty cubits from the floor, amounted to a hundred cubits. 5.222. 6. Now the outward face of the temple in its front wanted nothing that was likely to surprise either men’s minds or their eyes; for it was covered all over with plates of gold of great weight, and, at the first rising of the sun, reflected back a very fiery splendor, and made those who forced themselves to look upon it to turn their eyes away, just as they would have done at the sun’s own rays. 5.223. But this temple appeared to strangers, when they were coming to it at a distance, like a mountain covered with snow; for as to those parts of it that were not gilt, they were exceeding white. 5.224. On its top it had spikes with sharp points, to prevent any pollution of it by birds sitting upon it. of its stones, some of them were forty-five cubits in length, five in height, and six in breadth. 5.225. Before this temple stood the altar, fifteen cubits high, and equal both in length and breadth; each of which dimensions was fifty cubits. The figure it was built in was a square, and it had corners like horns; and the passage up to it was by an insensible acclivity. It was formed without any iron tool, nor did any such iron tool so much as touch it at any time. 5.226. There was also a wall of partition, about a cubit in height, made of fine stones, and so as to be grateful to the sight; this encompassed the holy house and the altar, and kept the people that were on the outside off from the priests.
18. Plutarch, Numa Pompilius, 16.1 (1st cent. CE - 2nd cent. CE)

16.1. He was also the first, they say, to build temples to Faith and Terminus; and he taught the Romans their most solemn oath by Faith, which they still continue to use. Terminus signifies boundary, and to this god they make public and private sacrifices where their fields are set off by boundaries; of living victims nowadays, but anciently the sacrifice was a bloodless one, since Numa reasoned that the god of boundaries was a guardian of peace and a witness of just dealing, and should therefore be clear from slaughter.
19. Eusebius of Caesarea, Preparation For The Gospel, 7.13.4 (3rd cent. CE - 4th cent. CE)

20. Orosius Paulus, Historiae Adversum Paganos, 7.3.7 (4th cent. CE - 5th cent. CE)

21. Anon., 4 Ezra, 7.97

7.97. The sixth order, when it is shown to them how their face is to shine like the sun, and how they are to be made like the light of the stars, being incorruptible from then on.


Subjects of this text:

subject book bibliographic info
adam, sons of Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 12
allegory, allegorical interpretation, philo Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 216, 218
allegory, allegorical interpretation Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 216, 218
allotment of god/the lord Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 12
angels, philo of alexandria Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 216
animal Levison, Filled with the Spirit (2009) 59
artapanus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 216, 218
bezalel Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 12, 17, 49, 128, 130, 131; Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 75; Levison, Filled with the Spirit (2009) 58, 59
brother of the soul, soul and Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 130, 131
call, calling Levison, Filled with the Spirit (2009) 58, 59
charismatic endowment Levison, Filled with the Spirit (2009) 59
christian, conception of the spirit Levison, Filled with the Spirit (2009) 58, 59
claudius, roman emperor, expulsion of jews from rome by Feldman, Judaism and Hellenism Reconsidered (2006) 383
cohen, n.g. Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 131
cohn, l. Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 12
cross-cultural Dobroruka, Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature (2014) 100
day of atonement Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 12
de plantatione, biblical quotations in Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 17
de plantatione, structure of Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 12
demon Dobroruka, Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature (2014) 100
dream Dobroruka, Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature (2014) 100
earth Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 49, 130
eden Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 12
etymology Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 128
eusebius Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 127
figures of speech, synonyms Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 131
gerizim, mount Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 39
god, all-wise Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 49
god, breath/inbreathing Levison, Filled with the Spirit (2009) 59
god, cause Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 49
god, filling of Levison, Filled with the Spirit (2009) 58
god, image of Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 17, 127
god, maker Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 12
god, who is Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 49, 131
god, worship of Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 131
grammatical archive, commentarial assumptions, enigma/riddle (αἴνιγμα/παραβολὴ) Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 93
grammatical archive, commentarial strategies, clarity/clarification (σαφήνεια/σαφηνίζειν) Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 93
grammatical archive, commentarial strategies Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 93
ground Levison, Filled with the Spirit (2009) 58, 59
healing Levison, Filled with the Spirit (2009) 58, 59
hesychius Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 130
human/humankind Levison, Filled with the Spirit (2009) 59
human being, as heavenly plant Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 127
human being, as microcosm Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 49
human being, creation of Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 12, 17, 49
human being Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 128
inheritance of god/the lord Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 12
inspiration Levison, Filled with the Spirit (2009) 58, 59
intellect Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 49
israel Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 12, 17
jacob Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 17
jacobs, unmoulded Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 17
judah (tribe) Levison, Filled with the Spirit (2009) 59
judaism, moses as sophos Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 218
judaism, mosess divine spirit Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 216
judaism, nous Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 218
judaism, pneuma (spirit) Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 216, 218
judaism, pneuma and wisdom Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 218
judaism, soul, creation of Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 218
judaism, spirit of god, divine spirit Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 216, 218
judaism in egypt, philo of alexandria Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 216, 218
judaism in egypt Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 216, 218
knowledge, spiritgiven Levison, Filled with the Spirit (2009) 59
levison, j.r. Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 130
leviticus Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 131
life, human Levison, Filled with the Spirit (2009) 59
life, israelite/jewish Levison, Filled with the Spirit (2009) 59
logos of god, man Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 75
massebieau, l. Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 12
mind, flight of Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 127, 128, 131
mind Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 127
moses, author of the torah Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 17
moses, lawgiver Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 131
moses, steward and guardian Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 49, 131
moses Levison, Filled with the Spirit (2009) 58, 59
moses all-wise Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 49
oholiab Levison, Filled with the Spirit (2009) 58, 59
paradise Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 12, 17
pentateuch Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 39
phaedrus Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 128
philo of alexandria, angels Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 216
philo of alexandria Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 216, 218
plato/platonic Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 127, 128, 130, 131
pleasure Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 130
portion of god/the lord Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 12
prayer Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 17
psalms Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 49
sacrifices Westwood, Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives (2023) 124
samaria Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 39
scripture allegorical interpretation, literal interpretation Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 12
sense-perception Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 130
senses, five Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 12, 49
soul, flight of Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 128, 130
soul, incorporeal Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 131
soul, rational Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 127
soul Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 12
souls in the air Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 131
spirit, characterizations as, superadditum Levison, Filled with the Spirit (2009) 58, 59
spirit, divine Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 49, 127, 128, 130
spirit, effects of, knowledge/understanding Levison, Filled with the Spirit (2009) 59
spirit, effects of, wisdom Levison, Filled with the Spirit (2009) 58, 59
spirit, modes of presence, endowment Levison, Filled with the Spirit (2009) 59
spirit, modes of presence, prompting Levison, Filled with the Spirit (2009) 59
spirit, philo of alexandria Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 216, 218
spirits Dobroruka, Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature (2014) 100
stoa/stoic/stoicism Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 130
stoic logos Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 75
symbolic interpretation, of paradise Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 12
tabernacle Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 75; Levison, Filled with the Spirit (2009) 58; Westwood, Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives (2023) 124
temple Levison, Filled with the Spirit (2009) 58
temples, roman Westwood, Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives (2023) 124
tent, of presence Levison, Filled with the Spirit (2009) 58, 59
tent of meeting Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 39
tobin, t.h. Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 127
torah Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 39
vespasian Westwood, Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives (2023) 124
virtues' Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 12
visionary Dobroruka, Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature (2014) 100