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Tiresias: The Ancient Mediterranean Religions Source Database



6281
Hebrew Bible, Exodus, 40


nanAnd thou shalt bring Aaron and his sons unto the door of the tent of meeting, and shalt wash them with water.,And thou shalt anoint the laver and its base, and sanctify it.,And thou shalt set the altar of burnt-offering before the door of the tabernacle of the tent of meeting.,And he lighted the lamps before the LORD; as the LORD commanded Moses.,For the cloud of the LORD was upon the tabernacle by day, and there was fire therein by night, in the sight of all the house of Israel, throughout all their journeys.—,And he reared up the court round about the tabernacle and the altar, and set up the screen of the gate of the court. So Moses finished the work.,And thou shalt set up the court round about, and hang up the screen of the gate of the court.,And the LORD spoke unto Moses, saying:,And thou shalt bring in the table, and set in order the bread that is upon it; and thou shalt bring in the candlestick, and light the lamps thereof.,Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle.,And Moses was not able to enter into the tent of meeting, because the cloud abode thereon, and the glory of the LORD filled the tabernacle.—,And he put the candlestick in the tent of meeting, over against the table, on the side of the tabernacle southward.,And thou shalt anoint them, as thou didst anoint their father, that they may minister unto Me in the priest’s office; and their anointing shall be to them for an everlasting priesthood throughout their generations.’,’On the first day of the first month shalt thou rear up the tabernacle of the tent of meeting.,And it came to pass in the first month in the second year, on the first day of the month, that the tabernacle was reared up.,And thou shalt put therein the ark of the testimony, and thou shalt screen the ark with the veil.,when they went into the tent of meeting, and when they came near unto the altar, they should wash; as the LORD commanded Moses.,And thou shalt put upon Aaron the holy garments; and thou shalt anoint him, and sanctify him, that he may minister unto Me in the priest’s office.,And he took and put the testimony into the ark, and set the staves on the ark, and put the ark-cover above upon the ark.,And Moses reared up the tabernacle, and laid its sockets, and set up the boards thereof, and put in the bars thereof, and reared up its pillars.,And thou shalt anoint the altar of burnt-offering, and all its vessels, and sanctify the altar; and the altar shall be most holy.,And thou shalt bring his sons, and put tunics upon them.,that Moses and Aaron and his sons might wash their hands and their feet thereat;,And the altar of burnt-offering he set at the door of the tabernacle of the tent of meeting, and offered upon it the burnt-offering and the meal-offering; as the LORD commanded Moses.,And he put the screen of the door to the tabernacle.,And he set the laver between the tent of meeting and the altar, and put water therein, wherewith to wash;,And thou shalt set the golden altar for incense before the ark of the testimony, and put the screen of the door to the tabernacle.,And he set a row of bread in order upon it before the LORD; as the LORD commanded Moses.,Thus did Moses; according to all that the LORD commanded him, so did he.,And thou shalt set the laver between the tent of meeting and the altar, and shalt put water therein.,And he put the golden altar in the tent of meeting before the veil;,And whenever the cloud was taken up from over the tabernacle, the children of Israel went onward, throughout all their journeys.,And thou shalt take the anointing oil, and anoint the tabernacle, and all that is therein, and shalt hallow it, and all the furniture thereof; and it shall be holy.,And he spread the tent over the tabernacle, and put the covering of the tent above upon it; as the LORD commanded Moses.,And he put the table in the tent of meeting, upon the side of the tabernacle northward, without the veil.,But if the cloud was not taken up, then they journeyed not till the day that it was taken up.,and he burnt thereon incense of sweet spices; as the LORD commanded Moses.,And he brought the ark into the tabernacle, and set up the veil of the screen, and screened the ark of the testimony; as the LORD commanded Moses.


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

36 results
1. Hebrew Bible, Song of Songs, 2.14, 3.9, 5.2 (9th cent. BCE - 3rd cent. BCE)

2.14. יוֹנָתִי בְּחַגְוֵי הַסֶּלַע בְּסֵתֶר הַמַּדְרֵגָה הַרְאִינִי אֶתּ־מַרְאַיִךְ הַשְׁמִיעִינִי אֶת־קוֹלֵךְ כִּי־קוֹלֵךְ עָרֵב וּמַרְאֵיךְ נָאוֶה׃ 3.9. אַפִּרְיוֹן עָשָׂה לוֹ הַמֶּלֶךְ שְׁלֹמֹה מֵעֲצֵי הַלְּבָנוֹן׃ 5.2. אֲנִי יְשֵׁנָה וְלִבִּי עֵר קוֹל דּוֹדִי דוֹפֵק פִּתְחִי־לִי אֲחֹתִי רַעְיָתִי יוֹנָתִי תַמָּתִי שֶׁרֹּאשִׁי נִמְלָא־טָל קְוֻּצּוֹתַי רְסִיסֵי לָיְלָה׃ 2.14. O my dove, that art in the clefts of the rock, in the covert of the cliff, Let me see thy countece, let me hear thy voice; For sweet is thy voice, and thy countece is comely.’ 3.9. King Solomon made himself a palanquin of the wood of Lebanon. 5.2. I sleep, but my heart waketh; Hark! my beloved knocketh: ‘Open to me, my sister, my love, my dove, my undefiled; For my head is filled with dew, My locks with the drops of the night.’
2. Hebrew Bible, Deuteronomy, 5.6-5.12 (9th cent. BCE - 3rd cent. BCE)

5.6. אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 5.7. לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ׃ 5.8. לֹא־תַעֲשֶׂה־לְךָ פֶסֶל כָּל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ׃ 5.9. לֹא־תִשְׁתַּחֲוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃ 5.11. לֹא תִשָּׂא אֶת־שֵׁם־יְהוָה אֱלֹהֶיךָ לַשָּׁוְא כִּי לֹא יְנַקֶּה יְהוָה אֵת אֲשֶׁר־יִשָּׂא אֶת־שְׁמוֹ לַשָּׁוְא׃ 5.12. שָׁמוֹר אֶת־יוֹם הַשַׁבָּת לְקַדְּשׁוֹ כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ 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." 5.8. Thou shalt not make unto thee a graven image, even any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth." 5.9. Thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children, and upon the third and upon the fourth generation of them that hate Me," 5.10. and showing mercy unto the thousandth generation of them that love Me and keep My commandments." 5.11. Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh His name in vain." 5.12. Observe the sabbath day, to keep it holy, as the LORD thy God commanded thee."
3. Hebrew Bible, Exodus, 19.6, 20.2, 20.3, 20.4, 20.5, 20.6, 20.7, 20.8, 20.9, 20.10, 20.11, 23.17, 24, 24.3, 24.4, 24.5, 24.6, 24.7, 24.8, 24.16, 24.17, 25, 25.1-31.18, 25.10, 25.11, 25.12, 25.13, 25.14, 25.15, 25.16, 25.17, 25.18, 25.19, 25.20, 25.21, 25.22, 26, 26.1, 26.7, 27, 28, 29, 29.4, 29.5, 29.7, 29.10, 29.12, 29.13, 29.15, 29.16, 29.18, 29.19, 29.20, 29.21, 29.22, 29.23, 29.24, 29.25, 29.26, 29.27, 29.28, 29.29, 29.30, 29.31, 29.34, 29.36, 29.37, 30, 30.35, 31, 32, 33, 33.18, 33.19, 33.20, 33.21, 33.22, 33.23, 34, 34.24, 35, 36, 37, 37.1, 37.2, 37.3, 37.4, 37.5, 37.6, 37.7, 37.8, 37.9, 38, 39, 40.1, 40.2, 40.3, 40.4, 40.5, 40.6, 40.7, 40.8, 40.9, 40.10, 40.11, 40.12, 40.13, 40.14, 40.15, 40.16, 40.17, 40.20, 40.21, 40.24, 40.25, 40.29, 40.30, 40.31, 40.33, 40.34, 40.35 (9th cent. BCE - 3rd cent. BCE)

19.6. וְאַתֶּם תִּהְיוּ־לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר אֶל־בְּנֵי יִשְׂרָאֵל׃ 19.6. and ye shall be unto Me a kingdom of priests, and a holy nation. These are the words which thou shalt speak unto the children of Israel.’"
4. Hebrew Bible, Genesis, 2.1-2.3 (9th cent. BCE - 3rd cent. BCE)

2.1. וְנָהָרּ יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת־הַגָּן וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים׃ 2.1. וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל־צְבָאָם׃ 2.2. וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכָּל־מְלַאכְתּוֹ אֲשֶׁר עָשָׂה׃ 2.2. וַיִּקְרָא הָאָדָם שֵׁמוֹת לְכָל־הַבְּהֵמָה וּלְעוֹף הַשָּׁמַיִם וּלְכֹל חַיַּת הַשָּׂדֶה וּלְאָדָם לֹא־מָצָא עֵזֶר כְּנֶגְדּוֹ׃ 2.3. וַיְבָרֶךְ אֱלֹהִים אֶת־יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ כִּי בוֹ שָׁבַת מִכָּל־מְלַאכְתּוֹ אֲשֶׁר־בָּרָא אֱלֹהִים לַעֲשׂוֹת׃ 2.1. And the heaven and the earth were finished, and all the host of them." 2.2. And on the seventh day God finished His work which He had made; and He rested on the seventh day from all His work which He had made." 2.3. And God blessed the seventh day, and hallowed it; because that in it He rested from all His work which God in creating had made."
5. Hebrew Bible, Leviticus, 1.1, 8.2, 8.6-8.12, 8.15, 8.18, 8.23, 8.33, 9.1, 9.23-9.24, 18.2, 18.4-18.5, 18.21, 18.30, 19.9-19.16, 19.30, 26.2, 26.46, 27.34 (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׃ 8.6. וַיַּקְרֵב מֹשֶׁה אֶת־אַהֲרֹן וְאֶת־בָּנָיו וַיִּרְחַץ אֹתָם בַּמָּיִם׃ 8.7. וַיִּתֵּן עָלָיו אֶת־הַכֻּתֹּנֶת וַיַּחְגֹּר אֹתוֹ בָּאַבְנֵט וַיַּלְבֵּשׁ אֹתוֹ אֶת־הַמְּעִיל וַיִּתֵּן עָלָיו אֶת־הָאֵפֹד וַיַּחְגֹּר אֹתוֹ בְּחֵשֶׁב הָאֵפֹד וַיֶּאְפֹּד לוֹ בּוֹ׃ 8.8. וַיָּשֶׂם עָלָיו אֶת־הַחֹשֶׁן וַיִּתֵּן אֶל־הַחֹשֶׁן אֶת־הָאוּרִים וְאֶת־הַתֻּמִּים׃ 8.11. וַיַּז מִמֶּנּוּ עַל־הַמִּזְבֵּחַ שֶׁבַע פְּעָמִים וַיִּמְשַׁח אֶת־הַמִּזְבֵּחַ וְאֶת־כָּל־כֵּלָיו וְאֶת־הַכִּיֹּר וְאֶת־כַּנּוֹ לְקַדְּשָׁם׃ 8.12. וַיִּצֹק מִשֶּׁמֶן הַמִּשְׁחָה עַל רֹאשׁ אַהֲרֹן וַיִּמְשַׁח אֹתוֹ לְקַדְּשׁוֹ׃ 8.15. וַיִּשְׁחָט וַיִּקַּח מֹשֶׁה אֶת־הַדָּם וַיִּתֵּן עַל־קַרְנוֹת הַמִּזְבֵּחַ סָבִיב בְּאֶצְבָּעוֹ וַיְחַטֵּא אֶת־הַמִּזְבֵּחַ וְאֶת־הַדָּם יָצַק אֶל־יְסוֹד הַמִּזְבֵּחַ וַיְקַדְּשֵׁהוּ לְכַפֵּר עָלָיו׃ 8.18. וַיַּקְרֵב אֵת אֵיל הָעֹלָה וַיִּסְמְכוּ אַהֲרֹן וּבָנָיו אֶת־יְדֵיהֶם עַל־רֹאשׁ הָאָיִל׃ 8.23. וַיִּשְׁחָט וַיִּקַּח מֹשֶׁה מִדָּמוֹ וַיִּתֵּן עַל־תְּנוּךְ אֹזֶן־אַהֲרֹן הַיְמָנִית וְעַל־בֹּהֶן יָדוֹ הַיְמָנִית וְעַל־בֹּהֶן רַגְלוֹ הַיְמָנִית׃ 9.1. וַיְהִי בַּיּוֹם הַשְּׁמִינִי קָרָא מֹשֶׁה לְאַהֲרֹן וּלְבָנָיו וּלְזִקְנֵי יִשְׂרָאֵל׃ 9.1. וְאֶת־הַחֵלֶב וְאֶת־הַכְּלָיֹת וְאֶת־הַיֹּתֶרֶת מִן־הַכָּבֵד מִן־הַחַטָּאת הִקְטִיר הַמִּזְבֵּחָה כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃ 9.23. וַיָּבֹא מֹשֶׁה וְאַהֲרֹן אֶל־אֹהֶל מוֹעֵד וַיֵּצְאוּ וַיְבָרֲכוּ אֶת־הָעָם וַיֵּרָא כְבוֹד־יְהוָה אֶל־כָּל־הָעָם׃ 9.24. וַתֵּצֵא אֵשׁ מִלִּפְנֵי יְהוָה וַתֹּאכַל עַל־הַמִּזְבֵּחַ אֶת־הָעֹלָה וְאֶת־הַחֲלָבִים וַיַּרְא כָּל־הָעָם וַיָּרֹנּוּ וַיִּפְּלוּ עַל־פְּנֵיהֶם׃ 18.2. וְאֶל־אֵשֶׁת עֲמִיתְךָ לֹא־תִתֵּן שְׁכָבְתְּךָ לְזָרַע לְטָמְאָה־בָהּ׃ 18.2. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 18.4. אֶת־מִשְׁפָּטַי תַּעֲשׂוּ וְאֶת־חֻקֹּתַי תִּשְׁמְרוּ לָלֶכֶת בָּהֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 18.5. וּשְׁמַרְתֶּם אֶת־חֻקֹּתַי וְאֶת־מִשְׁפָּטַי אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם אֲנִי יְהוָה׃ 18.21. וּמִזַּרְעֲךָ לֹא־תִתֵּן לְהַעֲבִיר לַמֹּלֶךְ וְלֹא תְחַלֵּל אֶת־שֵׁם אֱלֹהֶיךָ אֲנִי יְהוָה׃ 19.9. וּבְקֻצְרְכֶם אֶת־קְצִיר אַרְצְכֶם לֹא תְכַלֶּה פְּאַת שָׂדְךָ לִקְצֹר וְלֶקֶט קְצִירְךָ לֹא תְלַקֵּט׃ 19.11. לֹא תִּגְנֹבוּ וְלֹא־תְכַחֲשׁוּ וְלֹא־תְשַׁקְּרוּ אִישׁ בַּעֲמִיתוֹ׃ 19.12. וְלֹא־תִשָּׁבְעוּ בִשְׁמִי לַשָּׁקֶר וְחִלַּלְתָּ אֶת־שֵׁם אֱלֹהֶיךָ אֲנִי יְהוָה׃ 19.13. לֹא־תַעֲשֹׁק אֶת־רֵעֲךָ וְלֹא תִגְזֹל לֹא־תָלִין פְּעֻלַּת שָׂכִיר אִתְּךָ עַד־בֹּקֶר׃ 19.14. לֹא־תְקַלֵּל חֵרֵשׁ וְלִפְנֵי עִוֵּר לֹא תִתֵּן מִכְשֹׁל וְיָרֵאתָ מֵּאֱלֹהֶיךָ אֲנִי יְהוָה׃ 19.15. לֹא־תַעֲשׂוּ עָוֶל בַּמִּשְׁפָּט לֹא־תִשָּׂא פְנֵי־דָל וְלֹא תֶהְדַּר פְּנֵי גָדוֹל בְּצֶדֶק תִּשְׁפֹּט עֲמִיתֶךָ׃ 19.16. לֹא־תֵלֵךְ רָכִיל בְּעַמֶּיךָ לֹא תַעֲמֹד עַל־דַּם רֵעֶךָ אֲנִי יְהוָה׃ 26.2. וְתַם לָרִיק כֹּחֲכֶם וְלֹא־תִתֵּן אַרְצְכֶם אֶת־יְבוּלָהּ וְעֵץ הָאָרֶץ לֹא יִתֵּן פִּרְיוֹ׃ 26.2. אֶת־שַׁבְּתֹתַי תִּשְׁמֹרוּ וּמִקְדָּשִׁי תִּירָאוּ אֲנִי יְהוָה׃ 26.46. אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים וְהַתּוֹרֹת אֲשֶׁר נָתַן יְהוָה בֵּינוֹ וּבֵין בְּנֵי יִשְׂרָאֵל בְּהַר סִינַי בְּיַד־מֹשֶׁה׃ 27.34. אֵלֶּה הַמִּצְוֺת אֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל בְּהַר סִינָי׃ 1.1. And the LORD called unto Moses, and spoke unto him out of the tent of meeting, saying:" 8.6. And Moses brought Aaron and his sons, and washed them with water." 8.7. And he put upon him the tunic, and girded him with the girdle, and clothed him with the robe, and put the ephod upon him, and he girded him with the skilfully woven band of the ephod, and bound it unto him therewith." 8.8. And he placed the breastplate upon him; and in the breastplate he put the Urim and the Thummim." 8.10. And Moses took the anointing oil, and anointed the tabernacle and all that was therein, and sanctified them." 8.11. And he sprinkled thereof upon the altar seven times, and anointed the altar and all its vessels, and the laver and its base, to sanctify them." 8.12. And he poured of the anointing oil upon Aaron’s head, and anointed him, to sanctify him." 8.15. And when it was slain, Moses took the blood, and put it upon the horns of the altar round about with his finger, and purified the altar, and poured out the remaining blood at the base of the altar, and sanctified it, to make atonement for it." 8.18. And the ram of the burnt-offering was presented; and Aaron and his sons laid their hands upon the head of the ram." 8.23. And when it was slain, Moses took of the blood thereof, and put it upon the tip of Aaron’s right ear, and upon the thumb of his right hand, and upon the great toe of his right foot." 9.1. And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel;" 9.23. And Moses and Aaron went into the tent of meeting, and came out, and blessed the people; and the glory of the LORD appeared unto all the people." 9.24. And there came forth fire from before the LORD, and consumed upon the altar the burnt-offering and the fat; and when all the people saw it, they shouted, and fell on their faces." 18.2. Speak unto the children of Israel, and say unto them: I am the LORD your God." 18.4. Mine ordices shall ye do, and My statutes shall ye keep, to walk therein: I am the LORD your God." 18.5. Ye shall therefore keep My statutes, and Mine ordices, which if a man do, he shall live by them: I am the LORD." 18.21. And thou shalt not give any of thy seed to set them apart to Molech, neither shalt thou profane the name of thy God: I am the LORD." 18.30. Therefore shall ye keep My charge, that ye do not any of these abominable customs, which were done before you, and that ye defile not yourselves therein: I am the LORD your God." 19.9. And when ye reap the harvest of your land, thou shalt not wholly reap the corner of thy field, neither shalt thou gather the gleaning of thy harvest." 19.10. And thou shalt not glean thy vineyard, neither shalt thou gather the fallen fruit of thy vineyard; thou shalt leave them for the poor and for the stranger: I am the LORD your God." 19.11. Ye shall not steal; neither shall ye deal falsely, nor lie one to another." 19.12. And ye shall not swear by My name falsely, so that thou profane the name of thy God: I am the LORD." 19.13. Thou shalt not oppress thy neighbour, nor rob him; the wages of a hired servant shall not abide with thee all night until the morning." 19.14. Thou shalt not curse the deaf, nor put a stumbling-block before the blind, but thou shalt fear thy God: I am the LORD." 19.15. Ye shall do no unrighteousness in judgment; thou shalt not respect the person of the poor, nor favour the person of the mighty; but in righteousness shalt thou judge thy neighbour." 19.16. Thou shalt not go up and down as a talebearer among thy people; neither shalt thou stand idly by the blood of thy neighbour: I am the LORD." 19.30. Ye shall keep My sabbaths, and reverence My sanctuary: I am the LORD." 26.2. Ye shall keep My sabbaths, and reverence My sanctuary: I am the LORD." 26.46. These are the statutes and ordices and laws, which the LORD made between Him and the children of Israel in mount Sinai by the hand of Moses." 27.34. These are the commandments, which the LORD commanded Moses for the children of Israel in mount Sinai."
6. Hebrew Bible, Numbers, 1.1, 7.1 (9th cent. BCE - 3rd cent. BCE)

1.1. לִבְנֵי יוֹסֵף לְאֶפְרַיִם אֱלִישָׁמָע בֶּן־עַמִּיהוּד לִמְנַשֶּׁה גַּמְלִיאֵל בֶּן־פְּדָהצוּר׃ 1.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה בְּמִדְבַּר סִינַי בְּאֹהֶל מוֹעֵד בְּאֶחָד לַחֹדֶשׁ הַשֵּׁנִי בַּשָּׁנָה הַשֵּׁנִית לְצֵאתָם מֵאֶרֶץ מִצְרַיִם לֵאמֹר׃ 7.1. וַיַּקְרִיבוּ הַנְּשִׂאִים אֵת חֲנֻכַּת הַמִּזְבֵּחַ בְּיוֹם הִמָּשַׁח אֹתוֹ וַיַּקְרִיבוּ הַנְּשִׂיאִם אֶת־קָרְבָּנָם לִפְנֵי הַמִּזְבֵּחַ׃ 7.1. וַיְהִי בְּיוֹם כַּלּוֹת מֹשֶׁה לְהָקִים אֶת־הַמִּשְׁכָּן וַיִּמְשַׁח אֹתוֹ וַיְקַדֵּשׁ אֹתוֹ וְאֶת־כָּל־כֵּלָיו וְאֶת־הַמִּזְבֵּחַ וְאֶת־כָּל־כֵּלָיו וַיִּמְשָׁחֵם וַיְקַדֵּשׁ אֹתָם׃ 1.1. AND THE LORD spoke unto Moses in the wilderness of Sinai, in the tent of meeting, on the first day of the second month, in the second year after the were come out of the land of Egypt, saying:" 7.1. And it came to pass on the day that Moses had made an end of setting up the tabernacle, and had anointed it and sanctified it, and all the furniture thereof, and the altar and all the vessels thereof, and had anointed them and sanctified them;"
7. Hebrew Bible, Psalms, 119.164 (9th cent. BCE - 3rd cent. BCE)

119.164. שֶׁבַע בַּיּוֹם הִלַּלְתִּיךָ עַל מִשְׁפְּטֵי צִדְקֶךָ׃ 119.164. Seven times a day do I praise Thee, because of Thy righteous ordices."
8. Hebrew Bible, 1 Kings, 6.38, 19.12 (8th cent. BCE - 5th cent. BCE)

6.38. וּבַשָּׁנָה הָאַחַת עֶשְׂרֵה בְּיֶרַח בּוּל הוּא הַחֹדֶשׁ הַשְּׁמִינִי כָּלָה הַבַּיִת לְכָל־דְּבָרָיו וּלְכָל־משפטו [מִשְׁפָּטָיו] וַיִּבְנֵהוּ שֶׁבַע שָׁנִים׃ 19.12. וְאַחַר הָרַעַשׁ אֵשׁ לֹא בָאֵשׁ יְהוָה וְאַחַר הָאֵשׁ קוֹל דְּמָמָה דַקָּה׃ 6.38. And in the eleventh year, in the month Bul, which is the eighth month, was the house finished throughout all the parts thereof, and according to all the fashion of it. So was he seven years in building it." 19.12. and after the earthquake a fire; but the LORD was not in the fire; and after the fire a still small voice."
9. Hebrew Bible, Isaiah, 6.3 (8th cent. BCE - 5th cent. BCE)

6.3. וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃ 6.3. And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory."
10. Hebrew Bible, Ezekiel, 2.10, 11.16, 37.26-37.28 (6th cent. BCE - 5th cent. BCE)

11.16. לָכֵן אֱמֹר כֹּה־אָמַר אֲדֹנָי יְהוִה כִּי הִרְחַקְתִּים בַּגּוֹיִם וְכִי הֲפִיצוֹתִים בָּאֲרָצוֹת וָאֱהִי לָהֶם לְמִקְדָּשׁ מְעַט בָּאֲרָצוֹת אֲשֶׁר־בָּאוּ שָׁם׃ 37.26. וְכָרַתִּי לָהֶם בְּרִית שָׁלוֹם בְּרִית עוֹלָם יִהְיֶה אוֹתָם וּנְתַתִּים וְהִרְבֵּיתִי אוֹתָם וְנָתַתִּי אֶת־מִקְדָּשִׁי בְּתוֹכָם לְעוֹלָם׃ 37.27. וְהָיָה מִשְׁכָּנִי עֲלֵיהֶם וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ 37.28. וְיָדְעוּ הַגּוֹיִם כִּי אֲנִי יְהוָה מְקַדֵּשׁ אֶת־יִשְׂרָאֵל בִּהְיוֹת מִקְדָּשִׁי בְּתוֹכָם לְעוֹלָם׃ 2.10. and He spread it before me, and it was written within and without; and there was written therein lamentations, and moaning, and woe." 11.16. therefore say: Thus saith the Lord GOD: Although I have removed them far off among the nations, and although I have scattered them among the countries, yet have I been to them as a little sanctuary in the countries where they are come;" 37.26. Moreover I will make a covet of peace with them—it shall be an everlasting covet with them; and I will establish them, and multiply them, and will set My sanctuary in the midst of them for ever." 37.27. My dwelling-place also shall be over them; and I will be their God, and they shall be My people." 37.28. And the nations shall know that I am the LORD that sanctify Israel, when My sanctuary shall be in the midst of them for ever.’"
11. Hebrew Bible, 1 Chronicles, 24.1-24.18 (5th cent. BCE - 3rd cent. BCE)

24.1. לְהַקּוֹץ הַשְּׁבִעִי לַאֲבִיָּה הַשְּׁמִינִי׃ 24.1. וְלִבְנֵי אַהֲרֹן מַחְלְקוֹתָם בְּנֵי אַהֲרֹן נָדָב וַאֲבִיהוּא אֶלְעָזָר וְאִיתָמָר׃ 24.2. וְלִבְנֵי לֵוִי הַנּוֹתָרִים לִבְנֵי עַמְרָם שׁוּבָאֵל לִבְנֵי שׁוּבָאֵל יֶחְדְּיָהוּ׃ 24.2. וַיָּמָת נָדָב וַאֲבִיהוּא לִפְנֵי אֲבִיהֶם וּבָנִים לֹא־הָיוּ לָהֶם וַיְכַהֲנוּ אֶלְעָזָר וְאִיתָמָר׃ 24.3. וַיֶּחָלְקֵם דָּוִיד וְצָדוֹק מִן־בְּנֵי אֶלְעָזָר וַאֲחִימֶלֶךְ מִן־בְּנֵי אִיתָמָר לִפְקֻדָּתָם בַּעֲבֹדָתָם׃ 24.3. וּבְנֵי מוּשִׁי מַחְלִי וְעֵדֶר וִירִימוֹת אֵלֶּה בְּנֵי הַלְוִיִּם לְבֵית אֲבֹתֵיהֶם׃ 24.4. וַיִּמָּצְאוּ בְנֵי־אֶלְעָזָר רַבִּים לְרָאשֵׁי הַגְּבָרִים מִן־בְּנֵי אִיתָמָר וַיַּחְלְקוּם לִבְנֵי אֶלְעָזָר רָאשִׁים לְבֵית־אָבוֹת שִׁשָּׁה עָשָׂר וְלִבְנֵי אִיתָמָר לְבֵית אֲבוֹתָם שְׁמוֹנָה׃ 24.5. וַיַּחְלְקוּם בְּגוֹרָלוֹת אֵלֶּה עִם־אֵלֶּה כִּי־הָיוּ שָׂרֵי־קֹדֶשׁ וְשָׂרֵי הָאֱלֹהִים מִבְּנֵי אֶלְעָזָר וּבִבְנֵי אִיתָמָר׃ 24.6. וַיִּכְתְּבֵם שְׁמַעְיָה בֶן־נְתַנְאֵל הַסּוֹפֵר מִן־הַלֵּוִי לִפְנֵי הַמֶּלֶךְ וְהַשָּׂרִים וְצָדוֹק הַכֹּהֵן וַאֲחִימֶלֶךְ בֶּן־אֶבְיָתָר וְרָאשֵׁי הָאָבוֹת לַכֹּהֲנִים וְלַלְוִיִּם בֵּית־אָב אֶחָד אָחֻז לְאֶלְעָזָר וְאָחֻז אָחֻז לְאִיתָמָר׃ 24.7. וַיֵּצֵא הַגּוֹרָל הָרִאשׁוֹן לִיהוֹיָרִיב לִידַעְיָה הַשֵּׁנִי׃ 24.8. לְחָרִם הַשְּׁלִישִׁי לִשְׂעֹרִים הָרְבִעִי׃ 24.9. לְמַלְכִּיָּה הַחֲמִישִׁי לְמִיָּמִן הַשִּׁשִּׁי׃ 24.11. לְיֵשׁוּעַ הַתְּשִׁעִי לִשְׁכַנְיָהוּ הָעֲשִׂרִי׃ 24.12. לְאֶלְיָשִׁיב עַשְׁתֵּי עָשָׂר לְיָקִים שְׁנֵים עָשָׂר׃ 24.13. לְחֻפָּה שְׁלֹשָׁה עָשָׂר לְיֶשֶׁבְאָב אַרְבָּעָה עָשָׂר׃ 24.14. לְבִלְגָּה חֲמִשָּׁה עָשָׂר לְאִמֵּר שִׁשָּׁה עָשָׂר׃ 24.15. לְחֵזִיר שִׁבְעָה עָשָׂר לְהַפִּצֵּץ שְׁמוֹנָה עָשָׂר׃ 24.16. לִפְתַחְיָה תִּשְׁעָה עָשָׂר לִיחֶזְקֵאל הָעֶשְׂרִים׃ 24.17. לְיָכִין אֶחָד וְעֶשְׂרִים לְגָמוּל שְׁנַיִם וְעֶשְׂרִים׃ 24.18. לִדְלָיָהוּ שְׁלֹשָׁה וְעֶשְׂרִים לְמַעַזְיָהוּ אַרְבָּעָה וְעֶשְׂרִים׃ 24.1. And the courses of the sons of Aaron were these. The sons of Aaron: Nadab and Abihu, Eleazar and Ithamar." 24.2. But Nadab and Abihu died before their father, and had no children; therefore Eleazar and Ithamar executed the priest’s office." 24.3. And David with Zadok of the sons of Eleazar, and Ahimelech of the sons of Ithamar, divided them according to their ordering in their service." 24.4. And there were more chief men found of the sons of Eleazar than of the sons of Ithamar; and thus were they divided: of the sons of Eleazar there were sixteen, heads of fathers’houses; and of the sons of Ithamar, according to their fathers’houses, eight." 24.5. Thus were they divided by lot, one sort with another; for they were princes of the sanctuary and princes of God, both of the sons of Eleazar, and of the sons of Ithamar." 24.6. And Shemaiah the son of Nethanel the scribe, who was of the Levites, wrote them in the presence of the king, and the princes, and Zadok the priest, and Ahimelech the son of Abiathar, and the heads of the fathers’houses of the priests and of the Levites: one father’s house being taken for Eleazar, and proportionately for Ithamar." 24.7. Now the first lot came forth to Jehoiarib, the second to Jedaiah;" 24.8. the third to Harim, the fourth to Seorim;" 24.9. the fifth to Malchijah, the sixth to Mijamin;" 24.10. the seventh to Hakkoz, the eighth to Abijah;" 24.11. the ninth to Jeshua, the tenth to Shecaniah;" 24.12. the eleventh to Eliashib, the twelfth to Jakim;" 24.13. the thirteenth to Huppah, the fourteenth to Jeshebeab;" 24.14. the fifteenth to Bilgah, the sixteenth to Immer;" 24.15. the seventeenth to Hezir, the eighteenth to Happizzez;" 24.16. the nineteenth to Pethahiah, the twentieth to Jehezkel;" 24.17. the one and twentieth to Jachin, the two and twentieth to Gamul;" 24.18. the three and twentieth to Delaiah, the four and twentieth to Maaziah."
12. Hebrew Bible, 2 Chronicles, 7.1-7.3 (5th cent. BCE - 3rd cent. BCE)

7.1. וּבְיוֹם עֶשְׂרִים וּשְׁלֹשָׁה לַחֹדֶשׁ הַשְּׁבִיעִי שִׁלַּח אֶת־הָעָם לְאָהֳלֵיהֶם שְׂמֵחִים וְטוֹבֵי לֵב עַל־הַטּוֹבָה אֲשֶׁר עָשָׂה יְהוָה לְדָוִיד וְלִשְׁלֹמֹה וּלְיִשְׂרָאֵל עַמּוֹ׃ 7.1. וּכְכַלּוֹת שְׁלֹמֹה לְהִתְפַּלֵּל וְהָאֵשׁ יָרְדָה מֵהַשָּׁמַיִם וַתֹּאכַל הָעֹלָה וְהַזְּבָחִים וּכְבוֹד יְהוָה מָלֵא אֶת־הַבָּיִת׃ 7.2. וְלֹא יָכְלוּ הַכֹּהֲנִים לָבוֹא אֶל־בֵּית יְהוָה כִּי־מָלֵא כְבוֹד־יְהוָה אֶת־בֵּית יְהוָה׃ 7.2. וּנְתַשְׁתִּים מֵעַל אַדְמָתִי אֲשֶׁר נָתַתִּי לָהֶם וְאֶת־הַבַּיִת הַזֶּה אֲשֶׁר הִקְדַּשְׁתִּי לִשְׁמִי אַשְׁלִיךְ מֵעַל פָּנָי וְאֶתְּנֶנּוּ לְמָשָׁל וְלִשְׁנִינָה בְּכָל־הָעַמִּים׃ 7.3. וְכֹל בְּנֵי יִשְׂרָאֵל רֹאִים בְּרֶדֶת הָאֵשׁ וּכְבוֹד יְהוָה עַל־הַבָּיִת וַיִּכְרְעוּ אַפַּיִם אַרְצָה עַל־הָרִצְפָה וַיִּשְׁתַּחֲווּ וְהוֹדוֹת לַיהוָה כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ׃ 7.1. Now when Solomon had made an end of praying, the fire came down from heaven, and consumed the burnt-offering and the sacrifices; and the glory of the LORD filled the house." 7.2. And the priests could not enter into the house of the LORD, because the glory of the LORD filled the LORD’S house." 7.3. And all the children of Israel looked on, when the fire came down, and the glory of the LORD was upon the house; and they bowed themselves with their faces to the ground upon the pavement, and prostrated themselves, and gave thanks unto the LORD; ‘for He is good, for His mercy endureth for ever.’"
13. Hebrew Bible, Ezra, 1.1-1.4, 6.14-6.18 (5th cent. BCE - 4th cent. BCE)

1.1. כְּפוֹרֵי זָהָב שְׁלֹשִׁים כְּפוֹרֵי כֶסֶף מִשְׁנִים אַרְבַּע מֵאוֹת וַעֲשָׂרָה כֵּלִים אֲחֵרִים אָלֶף׃ 1.1. וּבִשְׁנַת אַחַת לְכוֹרֶשׁ מֶלֶךְ פָּרַס לִכְלוֹת דְּבַר־יְהוָה מִפִּי יִרְמְיָה הֵעִיר יְהוָה אֶת־רוּחַ כֹּרֶשׁ מֶלֶךְ־פָּרַס וַיַּעֲבֶר־קוֹל בְּכָל־מַלְכוּתוֹ וְגַם־בְּמִכְתָּב לֵאמֹר׃ 1.2. כֹּה אָמַר כֹּרֶשׁ מֶלֶךְ פָּרַס כֹּל מַמְלְכוֹת הָאָרֶץ נָתַן לִי יְהוָה אֱלֹהֵי הַשָּׁמָיִם וְהוּא־פָקַד עָלַי לִבְנוֹת־לוֹ בַיִת בִּירוּשָׁלִַם אֲשֶׁר בִּיהוּדָה׃ 1.3. מִי־בָכֶם מִכָּל־עַמּוֹ יְהִי אֱלֹהָיו עִמּוֹ וְיַעַל לִירוּשָׁלִַם אֲשֶׁר בִּיהוּדָה וְיִבֶן אֶת־בֵּית יְהוָה אֱלֹהֵי יִשְׂרָאֵל הוּא הָאֱלֹהִים אֲשֶׁר בִּירוּשָׁלִָם׃ 1.4. וְכָל־הַנִּשְׁאָר מִכָּל־הַמְּקֹמוֹת אֲשֶׁר הוּא גָר־שָׁם יְנַשְּׂאוּהוּ אַנְשֵׁי מְקֹמוֹ בְּכֶסֶף וּבְזָהָב וּבִרְכוּשׁ וּבִבְהֵמָה עִם־הַנְּדָבָה לְבֵית הָאֱלֹהִים אֲשֶׁר בִּירוּשָׁלִָם׃ 6.14. וְשָׂבֵי יְהוּדָיֵא בָּנַיִן וּמַצְלְחִין בִּנְבוּאַת חַגַּי נביאה [נְבִיָּא] וּזְכַרְיָה בַּר־עִדּוֹא וּבְנוֹ וְשַׁכְלִלוּ מִן־טַעַם אֱלָהּ יִשְׂרָאֵל וּמִטְּעֵם כּוֹרֶשׁ וְדָרְיָוֶשׁ וְאַרְתַּחְשַׁשְׂתְּא מֶלֶךְ פָּרָס׃ 6.15. וְשֵׁיצִיא בַּיְתָה דְנָה עַד יוֹם תְּלָתָה לִירַח אֲדָר דִּי־הִיא שְׁנַת־שֵׁת לְמַלְכוּת דָּרְיָוֶשׁ מַלְכָּא׃ 6.16. וַעֲבַדוּ בְנֵי־יִשְׂרָאֵל כָּהֲנַיָּא וְלֵוָיֵא וּשְׁאָר בְּנֵי־גָלוּתָא חֲנֻכַּת בֵּית־אֱלָהָא דְנָה בְּחֶדְוָה׃ 6.17. וְהַקְרִבוּ לַחֲנֻכַּת בֵּית־אֱלָהָא דְנָה תּוֹרִין מְאָה דִּכְרִין מָאתַיִן אִמְּרִין אַרְבַּע מְאָה וּצְפִירֵי עִזִּין לחטיא [לְחַטָּאָה] עַל־כָּל־יִשְׂרָאֵל תְּרֵי־עֲשַׂר לְמִנְיָן שִׁבְטֵי יִשְׂרָאֵל׃ 6.18. וַהֲקִימוּ כָהֲנַיָּא בִּפְלֻגָּתְהוֹן וְלֵוָיֵא בְּמַחְלְקָתְהוֹן עַל־עֲבִידַת אֱלָהָא דִּי בִירוּשְׁלֶם כִּכְתָב סְפַר מֹשֶׁה׃ 1.1. NOW IN the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be accomplished, the LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying:" 1.2. ’Thus saith Cyrus king of Persia: All the kingdoms of the earth hath the LORD, the God of heaven, given me; and He hath charged me to build Him a house in Jerusalem, which is in Judah." 1.3. Whosoever there is among you of all His people—his God be with him—let him go up to Jerusalem, which is in Judah, and build the house of the LORD, the God of Israel, He is the God who is in Jerusalem." 1.4. And whosoever is left, in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill-offering for the house of God which is in Jerusalem.’" 6.14. And the elders of the Jews builded and prospered, through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded and finished it, according to the commandment of the God of Israel, and according to the decree of Cyrus, and Darius, and Artaxerxes king of Persia." 6.15. And this house was finished on the third day of the month Adar, which was in the sixth year of the reign of Darius the king." 6.16. And the children of Israel, the priests and the Levites, and the rest of the children of the captivity, kept the dedication of this house of God with joy." 6.17. And they offered at the dedication of this house of God a hundred bullocks, two hundred rams, four hundred lambs; and for a sin-offering for all Israel, twelve he-goats, according to the number of the tribes of Israel. 6.18. And they set the priests in their divisions, and the Levites in their courses, for the service of God, which is at Jerusalem; as it is written in the book of Moses."
14. Hebrew Bible, Nehemiah, 8 (5th cent. BCE - 4th cent. BCE)

15. Hebrew Bible, Zechariah, 4, 3 (5th cent. BCE - 4th cent. BCE)

16. Anon., Testament of Job, 49-50, 48 (2nd cent. BCE - 2nd cent. CE)

17. Dead Sea Scrolls, Songs of The Sabbath Sacrificef, 19 (2nd cent. BCE - 1st cent. CE)

18. Dead Sea Scrolls, Temple Scroll, 44.6-44.15, 45.7-45.17 (2nd cent. BCE - 1st cent. CE)

19. Philo of Alexandria, Who Is The Heir, 262, 265-266, 259 (1st cent. BCE - 1st cent. CE)

259. and the sacred scriptures testify in the case of every good man, that he is a prophet; for a prophet says nothing of his own, but everything which he says is strange and prompted by some one else; and it is not lawful for a wicked man to be an interpreter of God, as also no wicked man can be properly said to be inspired; but this statement is only appropriate to the wise man alone, since he alone is a sounding instrument of God's voice, being struck and moved to sound in an invisible manner by him.
20. Josephus Flavius, Jewish War, 2.152-2.153, 2.567, 3.11 (1st cent. CE - 1st cent. CE)

2.152. and indeed our war with the Romans gave abundant evidence what great souls they had in their trials, wherein, although they were tortured and distorted, burnt and torn to pieces, and went through all kinds of instruments of torment, that they might be forced either to blaspheme their legislator, or to eat what was forbidden them, yet could they not be made to do either of them, no, nor once to flatter their tormentors, or to shed a tear; 2.153. but they smiled in their very pains, and laughed those to scorn who inflicted the torments upon them, and resigned up their souls with great alacrity, as expecting to receive them again. 2.567. Nor did they neglect the care of other parts of the country; but Joseph the son of Simon was sent as general to Jericho, as was Manasseh to Perea, and John, the Essene, to the toparchy of Thamma; Lydda was also added to his portion, and Joppa, and Emmaus. 3.11. 1. And now Vespasian, with his son Titus, had tarried some time at Ptolemais, and had put his army in order. But when Placidus, who had overrun Galilee, and had besides slain a number of those whom he had caught (which were only the weaker part of the Galileans, and such as were of timorous souls) 3.11. This excursion was led on by three men, who were the chief of them all, both for strength and sagacity; Niger, called the Peraite, Silas of Babylon, and besides them John the Essene.
21. Mishnah, Sotah, 1.5 (1st cent. CE - 3rd cent. CE)

1.5. If she said, “I am defiled to you”, she gives him a receipt for her ketubah and goes out [with a get]. But if she says, “I am pure”, they bring her up to the east gate, Nicanor’s gate, where they give women suspected of adultery the water to drink, purify women after childbirth and purify lepers. A priest seizes her clothing if they are torn, then they are torn, and if they become unstitched, then they are unstitched, until he uncovers her bosom, and he undoes [the braids of] her hair. Rabbi Judah says: if her bosom was beautiful he does not uncover it, and if her hair was beautiful he does not undo it."
22. Mishnah, Taanit, 4.2 (1st cent. CE - 3rd cent. CE)

4.2. What are the ma’amadot? Since it is said, “Command the children of Israel and say to them: My offering, My food” (Numbers 28:2). Now how can a man’s offering be offered and he is not present? [Therefore] the former prophets instituted twenty-four mishmarot (guards). For each mishmar there was a ma’amad [at the Temple] in Jerusalem consisting of priests, Levites and Israelites. When the time came for the mishmar to go up [to Jerusalem] the priests and Levites went up to Jerusalem and the Israelites of that mishmar assembled in their cities and read the story of creation."
23. Mishnah, Tamid, 5.6 (1st cent. CE - 3rd cent. CE)

5.6. When they came between the Sanctuary and the altar, one took the magrefah and threw it between the Sanctuary and the altar. People could not hear one another speak in Jerusalem from the noise of the magrefah. It served three purposes: When a priest heard the sound of it he knew that his fellow priests were going in to bow down, and he would run to join them. When a Levite heard the noise he knew that his fellow Levites were going in to sing, and he would run to join them. And the head of the Ma’amad used to make the unclean stand in the east gate."
24. New Testament, 1 Peter, 2.5, 2.9 (1st cent. CE - 1st cent. CE)

2.5. You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ. 2.9. But you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, that you may show forth the excellencies of him who called you out of darkness into his marvelous light:
25. New Testament, 1 Corinthians, 9.13 (1st cent. CE - 1st cent. CE)

9.13. Don't you know that those who serve around sacred thingseat from the things of the temple, and those who wait on the altar havetheir portion with the altar?
26. New Testament, Acts, 14.13 (1st cent. CE - 2nd cent. CE)

14.13. The priest of Jupiter, whose temple was in front of their city, brought oxen and garlands to the gates, and would have made a sacrifice with the multitudes.
27. New Testament, Apocalypse, 1.5, 5.10, 20.6 (1st cent. CE - 1st cent. CE)

1.5. and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us, and washed us from our sins by his blood; 5.10. And made them kings and priests to our God, And they reign on earth. 20.6. Blessed and holy is he who has part in the first resurrection. Over these, the second death has no power, but they will be priests of God and of Christ, and will reign with him one thousand years.
28. New Testament, Hebrews, 7.12, 9.15-9.22 (1st cent. CE - 1st cent. CE)

7.12. For the priesthood being changed, there is of necessity a change made also in the law. 9.15. For this reason he is the mediator of a new covet, since a death has occurred for the redemption of the transgressions that were under the first covet, that those who have been called may receive the promise of the eternal inheritance. 9.16. For where a last will and testament is, there must of necessity be the death of him who made it. 9.17. For a will is in force where there has been death, for it is never in force while he who made it lives. 9.18. Therefore even the first covet has not been dedicated without blood. 9.19. For when every commandment had been spoken by Moses to all the people according to the law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people 9.20. saying, "This is the blood of the covet which God has commanded you. 9.21. Moreover he sprinkled the tabernacle and all the vessels of the ministry in like manner with the blood. 9.22. According to the law, nearly everything is cleansed with blood, and apart from shedding of blood there is no remission.
29. New Testament, Romans, 3.20, 15.16 (1st cent. CE - 1st cent. CE)

3.20. Because by the works of the law, no flesh will be justified in his sight. For through the law comes the knowledge of sin. 15.16. that I should be a servant of Christ Jesus to the Gentiles, ministering as a priest the gospel of God, that the offering up of the Gentiles might be made acceptable, sanctified by the Holy Spirit.
30. New Testament, John, 1.19-1.28 (1st cent. CE - 1st cent. CE)

1.19. This is John's testimony, when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you? 1.20. He confessed, and didn't deny, but he confessed, "I am not the Christ. 1.21. They asked him, "What then? Are you Elijah?"He said, "I am not.""Are you the Prophet?"He answered, "No. 1.22. They said therefore to him, "Who are you? Give us an answer to take back to those who sent us. What do you say about yourself? 1.23. He said, "I am the voice of one crying in the wilderness, 'Make straight the way of the Lord,' as Isaiah the prophet said. 1.24. The ones who had been sent were from the Pharisees. 1.25. They asked him, "Why then do you baptize, if you are not the Christ, nor Elijah, nor the Prophet? 1.26. John answered them, "I baptize in water, but among you stands one whom you don't know. 1.27. He is the one who comes after me, who has come to be before me, whose sandal strap I'm not worthy to untie. 1.28. These things were done in Bethany beyond the Jordan, where John was baptizing.
31. Anon., Sifre Deuteronomy, 36 (2nd cent. CE - 4th cent. CE)

32. Cassius Dio, Roman History, 66.15 (2nd cent. CE - 3rd cent. CE)

33. Lucian, Alexander The False Prophet, 13 (2nd cent. CE - 2nd cent. CE)

13. In the fullness of time, his plan took shape. He went one night to the temple foundations, still in process of digging, and with standing water in them which had collected from the rainfall or otherwise; here he deposited a goose egg, into which, after blowing it, he had inserted some new born reptile. He made a resting place deep down in the mud for this and departed. Early next morning he rushed into the market place, naked except for a gold spangled loin cloth; with nothing but this and his scimitar, and shaking his long loose hair, like the fanatics who collect money in the name of Cybele[1], he climbed on to a lofty altar and delivered a harangue, felicitating the city upon the advent of the God now to bless them with his presence. In a few minutes nearly the whole population was on the spot, women, old men, and children included; all was awe, prayer, and adoration. He uttered some unintelligible sounds, which might have been Hebrew or Phoenician[2], but completed his victory over his audience, who could make nothing of what he said, beyond the constant repetition of the names Apollo and Asclepius. [1] Cybele | Great mother goddess of Anatolia. [2] Hebrew or Phoenician | Both are languages from the Central Semitic language subgroup and would have sounded similar to an untrained ear.
34. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE)

27b. וחלקום והעמידום על עשרים וארבעה בללום ונתנום בקלפי בא ידעיה ונטל חלקו וחלק חבריו שש בא [חרים] ונטל חלקו וחלק חבריו שש וכן פשחור וכן אימר,וכן התנו נביאים שביניהם שאפי' (יהוידיב) ראש משמרת עולה לא ידחה ידעיה ממקומו אלא ידעיה עיקר (ויהוידיב) טפל לו:,וישראל שבאותו משמר מתכנסין בעריהן וקורין במעשה בראשית: מנהני מילי א"ר יעקב בר אחא אמר רב אסי אלמלא מעמדות לא נתקיימו שמים וארץ שנאמר (בראשית טו, ב) ויאמר ה' אלהים במה אדע כי אירשנה,אמר אברהם רבש"ע שמא ישראל חוטאין לפניך אתה עושה להם כדור המבול וכדור הפלגה א"ל לאו אמר לפניו רבש"ע הודיעני במה אירשנה א"ל (בראשית טו, ט) קחה לי עגלה משולשת ועז משולשת וגו',אמר לפניו רבש"ע תינח בזמן שבית המקדש קיים בזמן שאין בית המקדש קיים מה תהא עליהם אמר לו כבר תקנתי להם סדר קרבנות בזמן שקוראין בהן לפני מעלה אני עליהם כאילו הקריבום לפני ואני מוחל להם על כל עונותיהם,ת"ר אנשי משמר היו מתפללין על קרבן אחיהם שיתקבל ברצון ואנשי מעמד מתכנסין לבית הכנסת ויושבין ד' תעניות בשני בשבת בשלישי ברביעי ובחמישי בשני על יורדי הים בשלישי על הולכי מדברות,ברביעי על אסכרא שלא תיפול על התינוקות בחמישי על עוברות ומיניקות עוברות שלא יפילו מיניקות שיניקו את בניהם ובערב שבת לא היו מתענין מפני כבוד השבת ק"ו בשבת עצמה,באחד בשבת מ"ט לא אמר ר' יוחנן מפני הנוצרים ר' שמואל בר נחמני אמר מפני שהוא שלישי ליצירה,ריש לקיש אמר מפני נשמה יתירה דאמר ריש לקיש נשמה יתירה ניתנה בו באדם בע"ש במוצאי שבת נוטלין אותה ממנו שנאמר (שמות לא, יז) שבת וינפש כיון ששבת וי אבדה נפש:,ביום הראשון בראשית ויהי רקיע: תנא בראשית בשנים יהי רקיע באחד בשלמא יהי רקיע באחד תלתא פסוקי הוו אלא בראשית בשנים (מ"ט) ה' פסוקי הויין (ותנן) הקורא בתורה אל יפחות מג' פסוקים,רב אמר דולג ושמואל אמר פוסק ורב דאמר דולג מ"ט לא אמר פוסק קסבר כל פסוקא דלא פסקיה משה אנן לא פסקינן ליה,ושמואל אמר פוסק ומי פסקינן והאמר רבי חנינא קרא צער גדול היה לי אצל ר' חנינא הגדול ולא התיר לי לפסוק אלא לתינוקות של בית רבן הואיל ולהתלמד עשוין ושמואל התם טעמא מאי משום דלא אפשר הכא נמי לא אפשר,ושמואל אמר פוסק מ"ט לא אמר דולג גזירה משום הנכנסין וגזירה משום היוצאין,מיתיבי פרשה של ששה פסוקים קורין אותה בשנים ושל חמשה [ביחיד ואם] הראשון קורא ג' השני קורא שנים מפרשה זו ואחד מפרשה אחרת וי"א ג' לפי שאין מתחילין בפרשה פחות משלשה פסוקין,למ"ד דולג לידלוג ולמאן דאמר פוסק ליפסוק שאני התם 27b. band divided them and established them as twenty-fourwatches. They achieved this by writing the names of these new twenty-four watches on pieces of paper, bmixing them up, and putting them in a receptacle [ ikalfei /i]from which lots were drawn. A representative from the family of bJedaiah came and drew his portion and the lot offive botherwatches, for a total of bsix. Harim came andalso bdrew his portion and the lot offive botherwatches, a total of bsix. And likewise Pashhur, and likewise Immer. /b, bAnd likewise the prophets among them stipulated that evenif the descendants of bJehoiarib, whooriginally bheaded the priestly watches, ascendedto Eretz Yisrael, bJedaiah would not be demoted from its placeas the first of the watches. Rather, the watch of bJedaiahwould retain bprecedence, and Jehoiaribwould be bsubordinate to it. /b,§ The mishna taught: bAnd the Israelites of that priestly watch assembled in their towns and read the act of Creation.The Gemara asks: bFrom where is this matter,that they must read this specific portion, derived? bRabbi Ya’akov bar Aḥa saidthat bRav Asi said: Were it not forthe bnon-priestly watchesand the Temple service, bheaven and earth would not continue to exist, as it is stated: “And he said: Lord God, by what shall I know that I shall inherit it?”(Genesis 15:8).,The Gemara explains this verse. bAbraham said: Master of the Universe, perhaps the Jewswill bsin before You.Will bYou treat them asYou did bthe generation of the flood and the generation of the dispersion,and destroy them? God bsaid to him: No.Abraham bsaid beforeGod: bMaster of the Universe, tell me, with what shall I inherit it?How can my descendants ensure that You will maintain the world? God bsaid toAbraham: b“Take for Me a three-year-old heifer, and a three-year-old goat,and a three-year-old ram, and a turtledove, and a young pigeon” (Genesis 15:9). God was alluding to the offerings, in whose merit the Jewish people, and through them the entire world, will be spared divine punishment.,Abraham bsaid beforeGod: bMaster of the Universe,this bworks out well when the Temple is standing,but bwhen the Temple is not standing, what will become of them?God bsaid to him: I have already enacted for them the order of offerings. When they read them before Me, I will ascribe themcredit bas though they had sacrificed them before Me and I will pardon them for all their transgressions.Since the offerings ensure the continued existence of the Jewish people and the rest of the world, the act of Creation is read in their honor.,§ bThe Sages taught: The members of the priestly watch would pray for the offerings of their brothers,the daily offering, bthat it should be accepted with favor. Andmeanwhile, bthe members ofthe bnon-priestly watchremained in their towns and would bassemble in the synagogue and observe four fasts: On Monday ofthat bweek, on Tuesday, on Wednesday, and on Thursday. On Mondaythey would fast bfor seafarers,that they should be rescued from danger, as the sea was created on Monday. bOn Tuesdaythey would fast bfor those who walk in the desert,as the dry land was created on Tuesday., bOn Wednesdaythey would fast bover croup, that it should not befall the children,as on the fourth day the bodies of light [ ime’orot /i] were created, a textual allusion to curses [ ime’erot /i]. bOn Thursdaythey would fast bfor pregt women and nursing women,as living beings were first created on this day. For bpregt womenthey would fast bthat they should not miscarry,while for bnursing womenthey would fast bthat theyshould be able to bnurse their childrenproperly. bAnd on Shabbat eve they would not fast, in deference to Shabbat,and ia fortiori /ithey would not fast bon Shabbat itself. /b,The Gemara asks: bWhat is the reasonthat they would bnotfast bon Sunday? Rabbi Yoḥa said: Due to the Christians,as Sunday is their day of rest, and they would claim that even the Jews ascribe significance to their special day. bRabbi Shmuel bar Naḥmani said: Because it is the third day after the creationof man, who was created on Friday, and the third day of recovery from a wound or sickness, in this case one’s very creation, is considered the most painful., bReish Lakish said:They would not fast on Sunday bdue to the added soul, as Reish Lakish said: An added soul is given to man on Shabbat eve,and bat the conclusion of Shabbat it is removed it from him, as it is stated: “He ceased from work and rested[ivayinafash/b]” (Exodus 31:17), which he expounds as follows: bSince one has restedand Shabbat has passed, bwoe for the soul [ ivai nefesh /i]that is blost,the added soul that each individual relinquishes. Consequently, one is still weak from this loss on Sunday.,The mishna taught that bon Sundaythey would read the portions starting with: b“In the beginning”(Genesis 1:1–5) band “Let there be a firmament”(Genesis 1:6–8). It bis taughtin a ibaraita /i: The section: b“In the beginning”is read bby twopeople, while b“Let there be a firmament”is read bby one.The Gemara asks: bGranted,the passage b“Let there be a firmament”is read bby oneindividual, as bit is three verseslong, and one who is called to the Torah reads at least three verses. bHowever, what is the reasonthat the section b“In the beginning”is read bby twoindividuals? It is five verses long, band it is taughtin a mishna ( iMegilla22a): bOne who reads from the Torahmay bnotread bfewer than three verses.How, then, are five verses read by two individuals?,The Gemara cites two answers. bRav said:The first reader reads the first three verses, and the second reader brepeatsthe last verse read by the first, and continues with the final two verses. bAnd Shmuel said:They bsplitthe middle verse into two, so that each of the pair reads half of it. The Gemara asks: bAndwith regard to bRav, who saidthat one brepeats, what is the reasonthat bhe did not saythey should bsplita verse? The Gemara answers that Rav bmaintainsthat with regard to bany verse that was not divided by Moses, we do not divide it. /b, bAnd Shmuel saidthat one bsplitsthe middle verse into two. The Gemara asks: bAnd may one splita single verse? bBut didn’t Rabbi Ḥanina Kara,the Bible expert, who taught the Bible to schoolchildren, bsay: I had great trouble with Rabbi Ḥanina the Greatwhen I asked him this question, band he permitted me to splitlong verses into two bonly forthe benefit of bschoolchildren, since it is performed tohelp them blearn. And Shmuelcan respond that bwhat is the reason there,in the case of schoolchildren, that it is permitted to split verses? bBecause it is not possibleto proceed in any other way. bHere too, it is not possiblefor two people to read five verses other than by splitting one of them into two.,The Gemara questions this last conclusion. bAnd Shmuel saidthat one bsplitsthe middle verse into two. bWhat is the reasonthat bhe did not saythat he brepeatsone of the verses, in accordance with the opinion of Rav? The Gemara explains: It is a rabbinic bdecree due to those who enterthe synagogue in the middle of the reading, and ba decree due to those who leavein the middle. If someone entered or exited in the middle of the reading and heard three full verses, he might think that one of the readers had read fewer than three full verses, which might lead him to conclude that it is permitted to read fewer than three verses.,The Gemara braises an objectionfrom a ibaraita /i: bA chapterconsisting bof six versesmay bbe read by twoindividuals, banda chapter bof fiveverses must be read bby one. And if the firstindividual breads threeverses from the five-verse chapter, bthe secondone reads the last btwoverses bof that chapter and onemore from banother chapter. And some saythat bthreeverses are read from the next chapter, bas one may not begin to read a chapterfor bfewer than three verses. /b,The Gemara explains the objection: bAccording to the one who saidthat they brepeatthe middle verse, bletthe second reader brepeata verse here as well. bAnd according to the one who saidthat they bsplita verse, here too, bletthem bsplitit. Apparently, the ibaraitacontradicts the opinions of both Rav and Shmuel. The Gemara answers: bIt is different there, /b
35. Origen, Against Celsus, 7.9 (3rd cent. CE - 3rd cent. CE)

7.9. But as Celsus promises to give an account of the manner in which prophecies are delivered in Phœnicia and Palestine, speaking as though it were a matter with which he had a full and personal acquaintance, let us see what he has to say on the subject. First he lays it down that there are several kinds of prophecies, but he does not specify what they are; indeed, he could not do so, and the statement is a piece of pure ostentation. However, let us see what he considers the most perfect kind of prophecy among these nations. There are many, he says, who, although of no name, with the greatest facility and on the slightest occasion, whether within or without temples, assume the motions and gestures of inspired persons; while others do it in cities or among armies, for the purpose of attracting attention and exciting surprise. These are accustomed to say, each for himself, 'I am God; I am the Son of God; or, I am the Divine Spirit; I have come because the world is perishing, and you, O men, are perishing for your iniquities. But I wish to save you, and you shall see me returning again with heavenly power. Blessed is he who now does me homage. On all the rest I will send down eternal fire, both on cities and on countries. And those who know not the punishments which await them shall repent and grieve in vain; while those who are faithful to me I will preserve eternally.' Then he goes on to say: To these promises are added strange, fanatical, and quite unintelligible words, of which no rational person can find the meaning: for so dark are they, as to have no meaning at all; but they give occasion to every fool or impostor to apply them to suit his own purposes.
36. Anon., Apocalypse of Abraham, 15.7



Subjects of this text:

subject book bibliographic info
aaron Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 25, 168
abraham Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 45
adam Levine, The Ancient Synagogue, The First Thousand Years (2005) 39
adjudication, synagogue Levine, The Ancient Synagogue, The First Thousand Years (2005) 39
angels, recitations of Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 67
angels Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 63; Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 72
ark of the covenant, displayed to pilgrims Ganzel and Holtz, Contextualizing Jewish Temples (2020) 101
ark of the covenant Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 112
art, priests Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 63
art, qumran Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 63
ascent Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 72
atonement, application of nan
atonement, as ritually enacted death nan
atonement, inauguration of nan
atonement, sanctions of nan
augustine of hippo, old latin bible and Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 507
bar kokhba (bar koziba) Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 168
bathhouse Levine, The Ancient Synagogue, The First Thousand Years (2005) 39
beth shearim Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 168
bible, hebrew bible/old testament Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 92, 101
calendar, of temple scroll Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 84
carr, david Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 45
charity, official Levine, The Ancient Synagogue, The First Thousand Years (2005) 39
christian texts Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 67
churches, impact on synagogue Levine, The Ancient Synagogue, The First Thousand Years (2005) 39
citation, old latin bible, as source for text of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 507
covenant, new Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 25
covenant, renewed Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 63
covenant Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 168
cult of ištar, non-alignment with priestly sabbath Ganzel and Holtz, Contextualizing Jewish Temples (2020) 3
cyprian of carthage, latin bible and Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 507
david Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 112; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 25
davis, ellen Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 45
dead sea scrolls Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 63; Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 67
decorations (in synagogue) Levine, The Ancient Synagogue, The First Thousand Years (2005) 39
deification Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 72
divine presence, in dedication of solomons temple Ganzel and Holtz, Contextualizing Jewish Temples (2020) 98
divine presence, in ezekiel Ganzel and Holtz, Contextualizing Jewish Temples (2020) 3
eleazar birabbi qallir (eleazar qalliri, eleazar ha-qallir, ha-qalliri, qallir), song of songs and Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 45
elijah Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 63
en gedi Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 168
ethnic boundary making model, boundary characteristics van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 81
ethnicity (common features), culture van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 81
exodus Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 63; Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 45
ezekiel, divine presence in Ganzel and Holtz, Contextualizing Jewish Temples (2020) 3
ezekiel, mikdash me'at in" '183.0_3.0@four room house Ganzel and Holtz, Contextualizing Jewish Temples (2020) 3
ezekiel, temple description Ganzel and Holtz, Contextualizing Jewish Temples (2020) 3
ezekiel Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 63
faith, christian Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 25
fire Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 63
flesh Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 168
fulfilment Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 25
gilgamesh epic Ganzel and Holtz, Contextualizing Jewish Temples (2020) 85
glory, divine Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 63
god, and Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 63
greek language, other greek translations of hebrew bible and Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 92
heaven, sound of Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 67
heavenly chorus Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 67
heavenly temple Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 67
hebrew bible/old testament, historiography of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 101
hebrew bible/old testament, manuscript evidence for Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 92
hebrew bible/old testament, urtext theory of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 101
hebrew bible/old testament Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 92, 101
hebrew scriptures Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 67
hellenistic jewish writings, letter of aristeas Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 92
herod agrippa ii Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 168
herodian dynasty, essenes and Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 168
historiography, of hebrew bible text Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 101
holiness Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 168
horeb Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 63
house Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 168
hymns Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 67
inauguration (of the covenant, temple) Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 25
inauguration of the tabernacle, as paralleling creation narrative Ganzel and Holtz, Contextualizing Jewish Temples (2020) 87, 88
inauguration of the tabernacle, in exodus Ganzel and Holtz, Contextualizing Jewish Temples (2020) 85, 86, 87, 88, 89, 92, 93, 94, 95, 96, 97, 98, 101
inauguration of the tabernacle, in leviticus Ganzel and Holtz, Contextualizing Jewish Temples (2020) 85, 89, 90, 91, 92, 94, 95, 96, 97, 98, 101
intercession Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 168
interpretation, biblical Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 63
israel Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 315
jeremias j. Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 84
jerome, old latin bible and Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 507
jerusalem, qumran Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 63
jerusalem van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 81
john the essene Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 168
josephus essenes, and the judaean revolt (c. Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 168
judaea, region of, and purity practices Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 168
judean calendar plaques Ganzel and Holtz, Contextualizing Jewish Temples (2020) 3
lacocque, andré Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 45
latin bible Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 507
law Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 168
letter of aristeas Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 92
levites, maamadot Levine, The Ancient Synagogue, The First Thousand Years (2005) 39
liber de divinis scripturis Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 507
liturgy Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 63; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 25, 168
lucifer of cagliari Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 507
lysimmachus, maamadot, temple Levine, The Ancient Synagogue, The First Thousand Years (2005) 39
maier j. Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 84
masoretic text (mt), as manuscript evidence for history of biblical text Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 92
masoretic text (mt), historiography of study of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 101
masoretic text (mt), proto-masoretic Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 92
maṣṣartu Ganzel and Holtz, Contextualizing Jewish Temples (2020) 3
mesopotamian account Ganzel and Holtz, Contextualizing Jewish Temples (2020) 88
messiah, covenant-inaugural nan
messiah, messianic expectations Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 25
mezuzah Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 112
middle ages Levine, The Ancient Synagogue, The First Thousand Years (2005) 39
midrash, and synagogue Levine, The Ancient Synagogue, The First Thousand Years (2005) 39
moses, art Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 63
moses Amsler, Knowledge Construction in Late Antiquity (2023) 41; Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 63; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 168
mysticism Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 63
new year days Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 84
old greek translation of hebrew bible, mt and Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 92
old greek translation of hebrew bible, qumran texts and Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 92, 101
old latin bible or vetus latina, augustine and Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 507
old latin bible or vetus latina, citation as evidence of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 507
old latin bible or vetus latina, evidence for text of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 507
old latin bible or vetus latina Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 507
origins, vulgate and Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 507
origins Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 507
paul, pauline corpus Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 25, 168
pentateuch Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 315, 316
pharisees Levine, The Ancient Synagogue, The First Thousand Years (2005) 39
piyyut, piyyutim, intertextuality and Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 45
priest, priests, maamadot Levine, The Ancient Synagogue, The First Thousand Years (2005) 39
priesthood, priests, angelic Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 63
priestly courses, mishmarot Ganzel and Holtz, Contextualizing Jewish Temples (2020) 3
priestly courses Ganzel and Holtz, Contextualizing Jewish Temples (2020) 3
prophecy Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 63
proto-masoretic texts Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 92
pseudo-augustine, speculum Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 507
public reading of the law in israel, samaritan pentateuch Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 92, 101
purity and purification rituals, ritual baths Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 168
purity and purification rituals, use of red heifer ash Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 168
purity and purification rituals Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 168
qumran, angels Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 63
qumran, jerusalem Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 63
qumran, liturgy Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 63
qumran, priesthood Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 63
qumran, purity Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 63
qumran, songs Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 63
qumran Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 72; Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 45
qumran texts, as manuscript evidence for history of biblical text Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 92
qumran texts, classification of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 101
qumran texts, historiography of hebrew bible studies, influence on Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 101
reading, maamad ceremony, maamadot Levine, The Ancient Synagogue, The First Thousand Years (2005) 39
redemption, earthly nan
revelation Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 63
rosh hashanah Levine, The Ancient Synagogue, The First Thousand Years (2005) 39
sabbath, in h Ganzel and Holtz, Contextualizing Jewish Temples (2020) 3
sabbath, in p Ganzel and Holtz, Contextualizing Jewish Temples (2020) 3
sabbath, the Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 72
sabbath Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 168
samaria Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 315
samaritan, the ark in bible of Ganzel and Holtz, Contextualizing Jewish Temples (2020) 101
samaritan pentateuch Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 92, 101
sanctuary Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 25, 168
sarah Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 45
second temple, in ezra Ganzel and Holtz, Contextualizing Jewish Temples (2020) 3, 96, 97
sectarianism Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 63
secularisation Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 25, 168
septuagint Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 45
septuagint (lxx), as manuscript evidence for history of biblical text Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 92
shekhina, ritual Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 63
side, columns Levine, The Ancient Synagogue, The First Thousand Years (2005) 39
sinai, qumran literature Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 63
sinai Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 63; Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 45; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 25
solomon van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 81
song of songs, as proto-piyyut Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 45
song of songs, biblical intertextuality and Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 45
sounds, heavenly Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 67
speculum quis ignorat (pseudo-augustine) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 507
spirit Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 63
stobi synagogue, inscription Levine, The Ancient Synagogue, The First Thousand Years (2005) 39
stobi synagogue Levine, The Ancient Synagogue, The First Thousand Years (2005) 39
stone moldings/carvings Levine, The Ancient Synagogue, The First Thousand Years (2005) 39
sumerian sacred marriage ritual, tabernacle, erection of Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 112
synagogue, wilderness tradition Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 63
tabernacle, song of songs used in piyyut about Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 45
tabernacle Levine, The Ancient Synagogue, The First Thousand Years (2005) 39
tefillin Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 112
temple, the, destruction of (66 ce) Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 168
temple Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 63; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 25; van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 81
temple of arad Ganzel and Holtz, Contextualizing Jewish Temples (2020) 3
temple of solomon, dedication of Ganzel and Holtz, Contextualizing Jewish Temples (2020) 88, 97, 98
temple scroll, its calendar Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 84
theophany Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 63
torah, giving of Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 63
tsitsit' Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 112
tyconius Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 507
urtext theory of hebrew bible/old testament Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 101
utnapishtim Ganzel and Holtz, Contextualizing Jewish Temples (2020) 88
vulgate, old latin bible and Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 507
wilderness Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 63
women, pauls missionary activity Levine, The Ancient Synagogue, The First Thousand Years (2005) 39
women, synagogue attendance Levine, The Ancient Synagogue, The First Thousand Years (2005) 39
yannai Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 45