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Tiresias: The Ancient Mediterranean Religions Source Database



6284
Hebrew Bible, Genesis, 12.7-12.8


וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר לְזַרְעֲךָ אֶתֵּן אֶת־הָאָרֶץ הַזֹּאת וַיִּבֶן שָׁם מִזְבֵּחַ לַיהוָה הַנִּרְאֶה אֵלָיו׃And the LORD appeared unto Abram, and said: ‘Unto thy seed will I give this land’; and he builded there an altar unto the LORD, who appeared unto him.


וַיַּעְתֵּק מִשָּׁם הָהָרָה מִקֶּדֶם לְבֵית־אֵל וַיֵּט אָהֳלֹה בֵּית־אֵל מִיָּם וְהָעַי מִקֶּדֶם וַיִּבֶן־שָׁם מִזְבֵּחַ לַיהוָה וַיִּקְרָא בְּשֵׁם יְהוָה׃And he removed from thence unto the mountain on the east of Beth-el, and pitched his tent, having Beth-el on the west, and Ai on the east; and he builded there an altar unto the LORD, and called upon the name of the LORD.


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

61 results
1. Hebrew Bible, Deuteronomy, 4.23, 4.37, 6.3-6.4, 10.15, 18.15-18.16, 26.7, 30.11-30.15, 32.4, 32.21, 34.1-34.4, 34.11 (9th cent. BCE - 3rd cent. BCE)

4.23. הִשָּׁמְרוּ לָכֶם פֶּן־תִּשְׁכְּחוּ אֶת־בְּרִית יְהוָה אֱלֹהֵיכֶם אֲשֶׁר כָּרַת עִמָּכֶם וַעֲשִׂיתֶם לָכֶם פֶּסֶל תְּמוּנַת כֹּל אֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ׃ 4.37. וְתַחַת כִּי אָהַב אֶת־אֲבֹתֶיךָ וַיִּבְחַר בְּזַרְעוֹ אַחֲרָיו וַיּוֹצִאֲךָ בְּפָנָיו בְּכֹחוֹ הַגָּדֹל מִמִּצְרָיִם׃ 6.3. וְשָׁמַעְתָּ יִשְׂרָאֵל וְשָׁמַרְתָּ לַעֲשׂוֹת אֲשֶׁר יִיטַב לְךָ וַאֲשֶׁר תִּרְבּוּן מְאֹד כַּאֲשֶׁר דִּבֶּר יְהוָה אֱלֹהֵי אֲבֹתֶיךָ לָךְ אֶרֶץ זָבַת חָלָב וּדְבָשׁ׃ 6.4. שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ 10.15. רַק בַּאֲבֹתֶיךָ חָשַׁק יְהוָה לְאַהֲבָה אוֹתָם וַיִּבְחַר בְּזַרְעָם אַחֲרֵיהֶם בָּכֶם מִכָּל־הָעַמִּים כַּיּוֹם הַזֶּה׃ 18.15. נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן׃ 18.16. כְּכֹל אֲשֶׁר־שָׁאַלְתָּ מֵעִם יְהוָה אֱלֹהֶיךָ בְּחֹרֵב בְּיוֹם הַקָּהָל לֵאמֹר לֹא אֹסֵף לִשְׁמֹעַ אֶת־קוֹל יְהוָה אֱלֹהָי וְאֶת־הָאֵשׁ הַגְּדֹלָה הַזֹּאת לֹא־אֶרְאֶה עוֹד וְלֹא אָמוּת׃ 26.7. וַנִּצְעַק אֶל־יְהוָה אֱלֹהֵי אֲבֹתֵינוּ וַיִּשְׁמַע יְהוָה אֶת־קֹלֵנוּ וַיַּרְא אֶת־עָנְיֵנוּ וְאֶת־עֲמָלֵנוּ וְאֶת־לַחֲצֵנוּ׃ 30.11. כִּי הַמִּצְוָה הַזֹּאת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לֹא־נִפְלֵאת הִוא מִמְּךָ וְלֹא רְחֹקָה הִוא׃ 30.12. לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.13. וְלֹא־מֵעֵבֶר לַיָּם הִוא לֵאמֹר מִי יַעֲבָר־לָנוּ אֶל־עֵבֶר הַיָּם וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.14. כִּי־קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשֹׂתוֹ׃ 30.15. רְאֵה נָתַתִּי לְפָנֶיךָ הַיּוֹם אֶת־הַחַיִּים וְאֶת־הַטּוֹב וְאֶת־הַמָּוֶת וְאֶת־הָרָע׃ 32.4. כִּי־אֶשָּׂא אֶל־שָׁמַיִם יָדִי וְאָמַרְתִּי חַי אָנֹכִי לְעֹלָם׃ 32.4. הַצּוּר תָּמִים פָּעֳלוֹ כִּי כָל־דְּרָכָיו מִשְׁפָּט אֵל אֱמוּנָה וְאֵין עָוֶל צַדִּיק וְיָשָׁר הוּא׃ 32.21. הֵם קִנְאוּנִי בְלֹא־אֵל כִּעֲסוּנִי בְּהַבְלֵיהֶם וַאֲנִי אַקְנִיאֵם בְּלֹא־עָם בְּגוֹי נָבָל אַכְעִיסֵם׃ 34.1. וְלֹא־קָם נָבִיא עוֹד בְּיִשְׂרָאֵל כְּמֹשֶׁה אֲשֶׁר יְדָעוֹ יְהוָה פָּנִים אֶל־פָּנִים׃ 34.1. וַיַּעַל מֹשֶׁה מֵעַרְבֹת מוֹאָב אֶל־הַר נְבוֹ רֹאשׁ הַפִּסְגָּה אֲשֶׁר עַל־פְּנֵי יְרֵחוֹ וַיַּרְאֵהוּ יְהוָה אֶת־כָּל־הָאָרֶץ אֶת־הַגִּלְעָד עַד־דָּן׃ 34.2. וְאֵת כָּל־נַפְתָּלִי וְאֶת־אֶרֶץ אֶפְרַיִם וּמְנַשֶּׁה וְאֵת כָּל־אֶרֶץ יְהוּדָה עַד הַיָּם הָאַחֲרוֹן׃ 34.3. וְאֶת־הַנֶּגֶב וְאֶת־הַכִּכָּר בִּקְעַת יְרֵחוֹ עִיר הַתְּמָרִים עַד־צֹעַר׃ 34.4. וַיֹּאמֶר יְהוָה אֵלָיו זֹאת הָאָרֶץ אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לֵאמֹר לְזַרְעֲךָ אֶתְּנֶנָּה הֶרְאִיתִיךָ בְעֵינֶיךָ וְשָׁמָּה לֹא תַעֲבֹר׃ 34.11. לְכָל־הָאֹתוֹת וְהַמּוֹפְתִים אֲשֶׁר שְׁלָחוֹ יְהוָה לַעֲשׂוֹת בְּאֶרֶץ מִצְרָיִם לְפַרְעֹה וּלְכָל־עֲבָדָיו וּלְכָל־אַרְצוֹ׃ 4.23. Take heed unto yourselves, lest ye forget the covet of the LORD your God, which He made with you, and make you a graven image, even the likeness of any thing which the LORD thy God hath forbidden thee." 4.37. And because He loved thy fathers, and chose their seed after them, and brought thee out with His presence, with His great power, out of Egypt," 6.3. Hear therefore, O Israel, and observe to do it; that it may be well with thee, and that ye may increase mightily, as the LORD, the God of thy fathers, hath promised unto thee—a land flowing with milk and honey." 6.4. HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE." 10.15. Only the LORD had a delight in thy fathers to love them, and He chose their seed after them, even you, above all peoples, as it is this day." 18.15. A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;" 18.16. according to all that thou didst desire of the LORD thy God in Horeb in the day of the assembly, saying: ‘Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.’" 26.7. And we cried unto the LORD, the God of our fathers, and the LORD heard our voice, and saw our affliction, and our toil, and our oppression." 30.11. For this commandment which I command thee this day, it is not too hard for thee, neither is it far off." 30.12. It is not in heaven, that thou shouldest say: ‘Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’" 30.13. Neither is it beyond the sea, that thou shouldest say: ‘Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it?’" 30.14. But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it." 30.15. See, I have set before thee this day life and good, and death and evil," 32.4. The Rock, His work is perfect; For all His ways are justice; A God of faithfulness and without iniquity, Just and right is He. ." 32.21. They have roused Me to jealousy with a no-god; They have provoked Me with their vanities; And I will rouse them to jealousy with a no-people; I will provoke them with a vile nation." 34.1. And Moses went up from the plains of Moab unto mount Nebo, to the top of Pisgah, that is over against Jericho. And the LORD showed him all the land, even Gilead as far as Dan;" 34.2. and all Naphtali, and the land of Ephraim and Manasseh, and all the land of Judah as far as the hinder sea;" 34.3. and the South, and the Plain, even the valley of Jericho the city of palm-trees, as far as Zoar." 34.4. And the LORD said unto him: ‘This is the land which I swore unto Abraham, unto Isaac, and unto Jacob, saying: I will give it unto thy seed; I have caused thee to see it with thine eyes, but thou shalt not go over thither.’" 34.11. in all the signs and the wonders, which the LORD sent him to do in the land of Egypt, to Pharaoh, and to all his servants, and to all his land;"
2. Hebrew Bible, Exodus, 1.22, 2.1-2.2, 2.14, 3.7-3.8, 3.14-3.15, 4.22, 12.11, 14.16, 14.22, 14.29, 16.35, 17.15, 19.6, 20.16, 24.4, 24.8, 29.12-29.13, 29.16, 29.18, 29.21, 29.25, 29.36-29.38, 29.44, 30.1, 30.8, 32.13, 33.1, 33.11, 40.5-40.6 (9th cent. BCE - 3rd cent. BCE)

1.22. וַיְצַו פַּרְעֹה לְכָל־עַמּוֹ לֵאמֹר כָּל־הַבֵּן הַיִּלּוֹד הַיְאֹרָה תַּשְׁלִיכֻהוּ וְכָל־הַבַּת תְּחַיּוּן׃ 2.1. וַיִגְדַּל הַיֶּלֶד וַתְּבִאֵהוּ לְבַת־פַּרְעֹה וַיְהִי־לָהּ לְבֵן וַתִּקְרָא שְׁמוֹ מֹשֶׁה וַתֹּאמֶר כִּי מִן־הַמַּיִם מְשִׁיתִהוּ׃ 2.1. וַיֵּלֶךְ אִישׁ מִבֵּית לֵוִי וַיִּקַּח אֶת־בַּת־לֵוִי׃ 2.2. וַתַּהַר הָאִשָּׁה וַתֵּלֶד בֵּן וַתֵּרֶא אֹתוֹ כִּי־טוֹב הוּא וַתִּצְפְּנֵהוּ שְׁלֹשָׁה יְרָחִים׃ 2.2. וַיֹּאמֶר אֶל־בְּנֹתָיו וְאַיּוֹ לָמָּה זֶּה עֲזַבְתֶּן אֶת־הָאִישׁ קִרְאֶן לוֹ וְיֹאכַל לָחֶם׃ 2.14. וַיֹּאמֶר מִי שָׂמְךָ לְאִישׁ שַׂר וְשֹׁפֵט עָלֵינוּ הַלְהָרְגֵנִי אַתָּה אֹמֵר כַּאֲשֶׁר הָרַגְתָּ אֶת־הַמִּצְרִי וַיִּירָא מֹשֶׁה וַיֹּאמַר אָכֵן נוֹדַע הַדָּבָר׃ 3.7. וַיֹּאמֶר יְהוָה רָאֹה רָאִיתִי אֶת־עֳנִי עַמִּי אֲשֶׁר בְּמִצְרָיִם וְאֶת־צַעֲקָתָם שָׁמַעְתִּי מִפְּנֵי נֹגְשָׂיו כִּי יָדַעְתִּי אֶת־מַכְאֹבָיו׃ 3.8. וָאֵרֵד לְהַצִּילוֹ מִיַּד מִצְרַיִם וּלְהַעֲלֹתוֹ מִן־הָאָרֶץ הַהִוא אֶל־אֶרֶץ טוֹבָה וּרְחָבָה אֶל־אֶרֶץ זָבַת חָלָב וּדְבָשׁ אֶל־מְקוֹם הַכְּנַעֲנִי וְהַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃ 3.14. וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃ 3.15. וַיֹּאמֶר עוֹד אֱלֹהִים אֶל־מֹשֶׁה כֹּה־תֹאמַר אֶל־בְּנֵי יִשְׂרָאֵל יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב שְׁלָחַנִי אֲלֵיכֶם זֶה־שְּׁמִי לְעֹלָם וְזֶה זִכְרִי לְדֹר דֹּר׃ 4.22. וְאָמַרְתָּ אֶל־פַּרְעֹה כֹּה אָמַר יְהוָה בְּנִי בְכֹרִי יִשְׂרָאֵל׃ 12.11. וְכָכָה תֹּאכְלוּ אֹתוֹ מָתְנֵיכֶם חֲגֻרִים נַעֲלֵיכֶם בְּרַגְלֵיכֶם וּמַקֶּלְכֶם בְּיֶדְכֶם וַאֲכַלְתֶּם אֹתוֹ בְּחִפָּזוֹן פֶּסַח הוּא לַיהוָה׃ 14.16. וְאַתָּה הָרֵם אֶת־מַטְּךָ וּנְטֵה אֶת־יָדְךָ עַל־הַיָּם וּבְקָעֵהוּ וְיָבֹאוּ בְנֵי־יִשְׂרָאֵל בְּתוֹךְ הַיָּם בַּיַּבָּשָׁה׃ 14.22. וַיָּבֹאוּ בְנֵי־יִשְׂרָאֵל בְּתוֹךְ הַיָּם בַּיַּבָּשָׁה וְהַמַּיִם לָהֶם חֹמָה מִימִינָם וּמִשְּׂמֹאלָם׃ 14.29. וּבְנֵי יִשְׂרָאֵל הָלְכוּ בַיַּבָּשָׁה בְּתוֹךְ הַיָּם וְהַמַּיִם לָהֶם חֹמָה מִימִינָם וּמִשְּׂמֹאלָם 16.35. וּבְנֵי יִשְׂרָאֵל אָכְלוּ אֶת־הַמָּן אַרְבָּעִים שָׁנָה עַד־בֹּאָם אֶל־אֶרֶץ נוֹשָׁבֶת אֶת־הַמָּן אָכְלוּ עַד־בֹּאָם אֶל־קְצֵה אֶרֶץ כְּנָעַן׃ 17.15. וַיִּבֶן מֹשֶׁה מִזְבֵּחַ וַיִּקְרָא שְׁמוֹ יְהוָה נִסִּי׃ 19.6. וְאַתֶּם תִּהְיוּ־לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר אֶל־בְּנֵי יִשְׂרָאֵל׃ 20.16. וַיֹּאמְרוּ אֶל־מֹשֶׁה דַּבֵּר־אַתָּה עִמָּנוּ וְנִשְׁמָעָה וְאַל־יְדַבֵּר עִמָּנוּ אֱלֹהִים פֶּן־נָמוּת׃ 24.4. וַיִּכְתֹּב מֹשֶׁה אֵת כָּל־דִּבְרֵי יְהוָה וַיַּשְׁכֵּם בַּבֹּקֶר וַיִּבֶן מִזְבֵּחַ תַּחַת הָהָר וּשְׁתֵּים עֶשְׂרֵה מַצֵּבָה לִשְׁנֵים עָשָׂר שִׁבְטֵי יִשְׂרָאֵל׃ 24.8. וַיִּקַּח מֹשֶׁה אֶת־הַדָּם וַיִּזְרֹק עַל־הָעָם וַיֹּאמֶר הִנֵּה דַם־הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם עַל כָּל־הַדְּבָרִים הָאֵלֶּה׃ 29.12. וְלָקַחְתָּ מִדַּם הַפָּר וְנָתַתָּה עַל־קַרְנֹת הַמִּזְבֵּחַ בְּאֶצְבָּעֶךָ וְאֶת־כָּל־הַדָּם תִּשְׁפֹּךְ אֶל־יְסוֹד הַמִּזְבֵּחַ׃ 29.13. וְלָקַחְתָּ אֶת־כָּל־הַחֵלֶב הַמְכַסֶּה אֶת־הַקֶּרֶב וְאֵת הַיֹּתֶרֶת עַל־הַכָּבֵד וְאֵת שְׁתֵּי הַכְּלָיֹת וְאֶת־הַחֵלֶב אֲשֶׁר עֲלֵיהֶן וְהִקְטַרְתָּ הַמִּזְבֵּחָה׃ 29.16. וְשָׁחַטְתָּ אֶת־הָאָיִל וְלָקַחְתָּ אֶת־דָּמוֹ וְזָרַקְתָּ עַל־הַמִּזְבֵּחַ סָבִיב׃ 29.18. וְהִקְטַרְתָּ אֶת־כָּל־הָאַיִל הַמִּזְבֵּחָה עֹלָה הוּא לַיהוָה רֵיחַ נִיחוֹחַ אִשֶּׁה לַיהוָה הוּא׃ 29.21. וְלָקַחְתָּ מִן־הַדָּם אֲשֶׁר עַל־הַמִּזְבֵּחַ וּמִשֶּׁמֶן הַמִּשְׁחָה וְהִזֵּיתָ עַל־אַהֲרֹן וְעַל־בְּגָדָיו וְעַל־בָּנָיו וְעַל־בִּגְדֵי בָנָיו אִתּוֹ וְקָדַשׁ הוּא וּבְגָדָיו וּבָנָיו וּבִגְדֵי בָנָיו אִתּוֹ׃ 29.25. וְלָקַחְתָּ אֹתָם מִיָּדָם וְהִקְטַרְתָּ הַמִּזְבֵּחָה עַל־הָעֹלָה לְרֵיחַ נִיחוֹחַ לִפְנֵי יְהוָה אִשֶּׁה הוּא לַיהוָה׃ 29.36. וּפַר חַטָּאת תַּעֲשֶׂה לַיּוֹם עַל־הַכִּפֻּרִים וְחִטֵּאתָ עַל־הַמִּזְבֵּחַ בְּכַפֶּרְךָ עָלָיו וּמָשַׁחְתָּ אֹתוֹ לְקַדְּשׁוֹ׃ 29.37. שִׁבְעַת יָמִים תְּכַפֵּר עַל־הַמִּזְבֵּחַ וְקִדַּשְׁתָּ אֹתוֹ וְהָיָה הַמִּזְבֵּחַ קֹדֶשׁ קָדָשִׁים כָּל־הַנֹּגֵעַ בַּמִּזְבֵּחַ יִקְדָּשׁ׃ 29.38. וְזֶה אֲשֶׁר תַּעֲשֶׂה עַל־הַמִּזְבֵּחַ כְּבָשִׂים בְּנֵי־שָׁנָה שְׁנַיִם לַיּוֹם תָּמִיד׃ 29.44. וְקִדַּשְׁתִּי אֶת־אֹהֶל מוֹעֵד וְאֶת־הַמִּזְבֵּחַ וְאֶת־אַהֲרֹן וְאֶת־בָּנָיו אֲקַדֵּשׁ לְכַהֵן לִי׃ 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׃ 30.8. וּבְהַעֲלֹת אַהֲרֹן אֶת־הַנֵּרֹת בֵּין הָעֲרְבַּיִם יַקְטִירֶנָּה קְטֹרֶת תָּמִיד לִפְנֵי יְהוָה לְדֹרֹתֵיכֶם׃ 32.13. זְכֹר לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל עֲבָדֶיךָ אֲשֶׁר נִשְׁבַּעְתָּ לָהֶם בָּךְ וַתְּדַבֵּר אֲלֵהֶם אַרְבֶּה אֶת־זַרְעֲכֶם כְּכוֹכְבֵי הַשָּׁמָיִם וְכָל־הָאָרֶץ הַזֹּאת אֲשֶׁר אָמַרְתִּי אֶתֵּן לְזַרְעֲכֶם וְנָחֲלוּ לְעֹלָם׃ 33.1. וְרָאָה כָל־הָעָם אֶת־עַמּוּד הֶעָנָן עֹמֵד פֶּתַח הָאֹהֶל וְקָם כָּל־הָעָם וְהִשְׁתַּחֲוּוּ אִישׁ פֶּתַח אָהֳלוֹ׃ 33.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵךְ עֲלֵה מִזֶּה אַתָּה וְהָעָם אֲשֶׁר הֶעֱלִיתָ מֵאֶרֶץ מִצְרָיִם אֶל־הָאָרֶץ אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לֵאמֹר לְזַרְעֲךָ אֶתְּנֶנָּה׃ 33.11. וְדִבֶּר יְהוָה אֶל־מֹשֶׁה פָּנִים אֶל־פָּנִים כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל־רֵעֵהוּ וְשָׁב אֶל־הַמַּחֲנֶה וּמְשָׁרְתוֹ יְהוֹשֻׁעַ בִּן־נוּן נַעַר לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל׃ 40.5. וְנָתַתָּה אֶת־מִזְבַּח הַזָּהָב לִקְטֹרֶת לִפְנֵי אֲרוֹן הָעֵדֻת וְשַׂמְתָּ אֶת־מָסַךְ הַפֶּתַח לַמִּשְׁכָּן׃ 40.6. וְנָתַתָּה אֵת מִזְבַּח הָעֹלָה לִפְנֵי פֶּתַח מִשְׁכַּן אֹהֶל־מוֹעֵד׃ 1.22. And Pharaoh charged all his people, saying: ‘Every son that is born ye shall cast into the river, and every daughter ye shall save alive.’" 2.1. And there went a man of the house of Levi, and took to wife a daughter of Levi." 2.2. And the woman conceived, and bore a son; and when she saw him that he was a goodly child, she hid him three months." 2.14. And he said: ‘Who made thee a ruler and a judge over us? thinkest thou to kill me, as thou didst kill the Egyptian?’ And Moses feared, and said: ‘Surely the thing is known.’" 3.7. And the LORD said: ‘I have surely seen the affliction of My people that are in Egypt, and have heard their cry by reason of their taskmasters; for I know their pains;" 3.8. and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite." 3.14. And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’" 3.15. And God said moreover unto Moses: ‘Thus shalt thou say unto the children of Israel: The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you; this is My name for ever, and this is My memorial unto all generations." 4.22. And thou shalt say unto Pharaoh: Thus saith the LORD: Israel is My son, My first-born." 12.11. And thus shall ye eat it: with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste—it is the LORD’s passover." 14.16. And lift thou up thy rod, and stretch out thy hand over the sea, and divide it; and the children of Israel shall go into the midst of the sea on dry ground." 14.22. And the children of Israel went into the midst of the sea upon the dry ground; and the waters were a wall unto them on their right hand, and on their left." 14.29. But the children of Israel walked upon dry land in the midst of the sea; and the waters were a wall unto them on their right hand, and on their left." 16.35. And the children of Israel did eat the manna forty years, until they came to a land inhabited; they did eat the manna, until they came unto the borders of the land of Canaan." 17.15. And Moses built an altar, and called the name of it Adonai-nissi." 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.’" 20.16. And they said unto Moses: ‘Speak thou with us, and we will hear; but let not God speak with us, lest we die.’" 24.4. And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the mount, and twelve pillars, according to the twelve tribes of Israel." 24.8. And Moses took the blood, and sprinkled it on the people, and said: ‘Behold the blood of the covet, which the LORD hath made with you in agreement with all these words.’" 29.12. And thou shalt take of the blood of the bullock, and put it upon the horns of the altar with thy finger; and thou shalt pour out all the remaining blood at the base of the altar." 29.13. And thou shalt take all the fat that covereth the inwards, and the lobe above the liver, and the two kidneys, and the fat that is upon them, and make them smoke upon the altar." 29.16. And thou shalt slay the ram, and thou shalt take its blood, and dash it round about against the altar." 29.18. And thou shalt make the whole ram smoke upon the altar; it is a burnt-offering unto the LORD; it is a sweet savour, an offering made by fire unto the LORD." 29.21. And thou shalt take of the blood that is upon the altar, and of the anointing oil, and sprinkle it upon Aaron, and upon his garments, and upon his sons, and upon the garments of his sons with him; and he and his garments shall be hallowed, and his sons and his sons’garments with him." 29.25. And thou shalt take them from their hands, and make them smoke on the altar upon the burnt-offering, for a sweet savour before the LORD; it is an offering made by fire unto the LORD." 29.36. And every day shalt thou offer the bullock of sin-offering, beside the other offerings of atonement; and thou shalt do the purification upon the altar when thou makest atonement for it; and thou shalt anoint it, to sanctify it." 29.37. Seven days thou shalt make atonement for the altar, and sanctify it; thus shall the altar be most holy; whatsoever toucheth the altar shall be holy." 29.38. Now this is that which thou shalt offer upon the altar: two lambs of the first year day by day continually." 29.44. And I will sanctify the tent of meeting, and the altar; Aaron also and his sons will I sanctify, to minister to Me in the priest’s office." 30.1. And thou shalt make an altar to burn incense upon; of acacia-wood shalt thou make it." 30.8. And when Aaron lighteth the lamps at dusk, he shall burn it, a perpetual incense before the LORD throughout your generations." 32.13. Remember Abraham, Isaac, and Israel, Thy servants, to whom Thou didst swear by Thine own self, and saidst unto them: I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.’" 33.1. And the LORD spoke unto Moses: ‘Depart, go up hence, thou and the people that thou hast brought up out of the land of Egypt, unto the land of which I swore unto Abraham, to Isaac, and to Jacob, saying: Unto thy seed will I give it—" 33.11. And the LORD spoke unto Moses face to face, as a man speaketh unto his friend. And he would return into the camp; but his minister Joshua, the son of Nun, a young man, departed not out of the Tent." 40.5. 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." 40.6. And thou shalt set the altar of burnt-offering before the door of the tabernacle of the tent of meeting."
3. Hebrew Bible, Genesis, 1, 1.28, 2, 2.7, 2.8, 2.15, 3, 3.8, 3.22, 3.23, 3.24, 4, 4.12, 4.16, 5, 5.24, 6, 6.9, 7, 8, 8.20, 9, 9.19, 10, 10.11, 11, 11.5, 11.7, 11.31, 11.31-12.9, 12, 12.1, 12.2, 12.3, 12.4, 12.5, 12.6, 12.8, 12.9, 12.10, 12.11, 12.12, 12.13, 12.14, 12.15, 12.16, 12.17, 12.18, 12.19, 12.20, 13, 13.1, 13.2, 13.3, 13.4, 13.5, 13.6, 13.7, 13.8, 13.9, 13.10, 13.11, 13.12, 13.13, 13.14, 13.15, 13.16, 13.17, 13.18, 14, 15.1, 15.2, 15.3, 15.4, 15.5, 15.6, 15.7, 15.8, 15.9, 15.10, 15.11, 15.12, 15.13, 15.14, 15.15, 15.16, 15.17, 15.18, 15.19, 15.20, 15.21, 16.1, 16.2, 16.3, 16.4, 16.5, 16.6, 16.7, 16.8, 17.1, 17.2, 17.3, 17.4, 17.5, 17.6, 17.7, 17.8, 17.9, 17.10, 17.11, 17.12, 17.13, 17.14, 17.15, 17.16, 17.17, 17.18, 17.19, 17.20, 17.21, 18, 18.1, 18.2, 18.3, 18.6, 18.7, 18.8, 18.10, 18.11, 18.12, 18.13, 18.14, 18.15, 18.18, 18.21, 18.22, 19, 19.20, 20.1, 20.2, 20.3, 20.4, 20.5, 20.6, 20.7, 20.8, 20.9, 20.10, 20.11, 20.12, 20.13, 20.14, 20.15, 20.16, 20.17, 20.18, 21.6, 21.12, 21.13, 22.9, 22.17, 22.18, 24.4, 24.7, 24.10, 26.2, 26.3, 26.4, 26.5, 26.12, 26.13, 26.14, 26.24, 26.25, 27.43, 28.4, 28.10, 28.12, 28.13, 28.14, 35.1, 35.3, 35.12, 48.4 (9th cent. BCE - 3rd cent. BCE)

4. Hebrew Bible, Hosea, 6.6, 11.1 (9th cent. BCE - 3rd cent. BCE)

6.6. כִּי חֶסֶד חָפַצְתִּי וְלֹא־זָבַח וְדַעַת אֱלֹהִים מֵעֹלוֹת׃ 11.1. אַחֲרֵי יְהוָה יֵלְכוּ כְּאַרְיֵה יִשְׁאָג כִּי־הוּא יִשְׁאַג וְיֶחֶרְדוּ בָנִים מִיָּם׃ 11.1. כִּי נַעַר יִשְׂרָאֵל וָאֹהֲבֵהוּ וּמִמִּצְרַיִם קָרָאתִי לִבְנִי׃ 6.6. For I desire mercy, and not sacrifice, And the knowledge of God rather than burnt-offerings." 11.1. When Israel was a child, then I loved him, And out of Egypt I called My son."
5. Hebrew Bible, Joel, 3.1-3.5 (9th cent. BCE - 3rd cent. BCE)

3.1. וְהָיָה אַחֲרֵי־כֵן אֶשְׁפּוֹךְ אֶת־רוּחִי עַל־כָּל־בָּשָׂר וְנִבְּאוּ בְּנֵיכֶם וּבְנוֹתֵיכֶם זִקְנֵיכֶם חֲלֹמוֹת יַחֲלֹמוּן בַּחוּרֵיכֶם חֶזְיֹנוֹת יִרְאוּ׃ 3.2. וְגַם עַל־הָעֲבָדִים וְעַל־הַשְּׁפָחוֹת בַּיָּמִים הָהֵמָּה אֶשְׁפּוֹךְ אֶת־רוּחִי׃ 3.3. וְנָתַתִּי מוֹפְתִים בַּשָּׁמַיִם וּבָאָרֶץ דָּם וָאֵשׁ וְתִימֲרוֹת עָשָׁן׃ 3.4. הַשֶּׁמֶשׁ יֵהָפֵךְ לְחֹשֶׁךְ וְהַיָּרֵחַ לְדָם לִפְנֵי בּוֹא יוֹם יְהוָה הַגָּדוֹל וְהַנּוֹרָא׃ 3.5. וְהָיָה כֹּל אֲשֶׁר־יִקְרָא בְּשֵׁם יְהוָה יִמָּלֵט כִּי בְּהַר־צִיּוֹן וּבִירוּשָׁלִַם תִּהְיֶה פְלֵיטָה כַּאֲשֶׁר אָמַר יְהוָה וּבַשְּׂרִידִים אֲשֶׁר יְהוָה קֹרֵא׃ 3.1. And it shall come to pass afterward, That I will pour out My spirit upon all flesh; And your sons and your daughters shall prophesy, Your old men shall dream dreams, Your young men shall see visions;" 3.2. And also upon the servants and upon the handmaids In those days will I pour out My spirit." 3.3. And I will shew wonders in the heavens and in the earth, Blood, and fire, and pillars of smoke." 3.4. The sun shall be turned into darkness, And the moon into blood, Before the great and terrible day of the LORD come. 3.5. And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered; For in mount Zion and in Jerusalem there shall be those that escape, As the LORD hath said, And among the remt those whom the LORD shall call."
6. Hebrew Bible, Leviticus, 19.18, 19.24 (9th cent. BCE - 3rd cent. BCE)

19.18. לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃ 19.24. וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָה׃ 19.18. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD." 19.24. And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD."
7. Hebrew Bible, Proverbs, 12.22, 14.5, 14.20, 14.23, 24.28 (9th cent. BCE - 3rd cent. BCE)

12.22. תּוֹעֲבַת יְהוָה שִׂפְתֵי־שָׁקֶר וְעֹשֵׂי אֱמוּנָה רְצוֹנוֹ׃ 14.5. עֵד אֱמוּנִים לֹא יְכַזֵּב וְיָפִיחַ כְּזָבִים עֵד שָׁקֶר׃ 14.23. בְּכָל־עֶצֶב יִהְיֶה מוֹתָר וּדְבַר־שְׂפָתַיִם אַךְ־לְמַחְסוֹר׃ 24.28. אַל־תְּהִי עֵד־חִנָּם בְּרֵעֶךָ וַהֲפִתִּיתָ בִּשְׂפָתֶיךָ׃ 12.22. Lying lips are an abomination to the LORD; But they that deal truly are His delight. ." 14.5. A faithful witness will not lie; But a false witness breatheth forth lies." 14.20. The poor is hated even of his own neighbour; But the rich hath many friends. ." 14.23. In all labour there is profit; But the talk of the lips tendeth only to penury." 24.28. Be not a witness against thy neighbour without cause; And deceive not with thy lips."
8. Hebrew Bible, Psalms, 2.7, 16.8-16.11, 80.2-80.3, 95.7-95.11, 105.6, 110.1 (9th cent. BCE - 3rd cent. BCE)

2.7. אֲסַפְּרָה אֶל חֹק יְהוָה אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ׃ 16.8. שִׁוִּיתִי יְהוָה לְנֶגְדִּי תָמִיד כִּי מִימִינִי בַּל־אֶמּוֹט׃ 16.9. לָכֵן שָׂמַח לִבִּי וַיָּגֶל כְּבוֹדִי אַף־בְּשָׂרִי יִשְׁכֹּן לָבֶטַח׃ 16.11. תּוֹדִיעֵנִי אֹרַח חַיִּים שֹׂבַע שְׂמָחוֹת אֶת־פָּנֶיךָ נְעִמוֹת בִּימִינְךָ נֶצַח׃ 80.2. יְהוָה אֱלֹהִים צְבָאוֹת הֲשִׁיבֵנוּ הָאֵר פָּנֶיךָ וְנִוָּשֵׁעָה׃ 80.2. רֹעֵה יִשְׂרָאֵל הַאֲזִינָה נֹהֵג כַּצֹּאן יוֹסֵף יֹשֵׁב הַכְּרוּבִים הוֹפִיעָה׃ 80.3. לִפְנֵי אֶפְרַיִם וּבִנְיָמִן וּמְנַשֶּׁה עוֹרְרָה אֶת־גְּבוּרָתֶךָ וּלְכָה לִישֻׁעָתָה לָּנוּ׃ 95.7. כִּי הוּא אֱלֹהֵינוּ וַאֲנַחְנוּ עַם מַרְעִיתוֹ וְצֹאן יָדוֹ הַיּוֹם אִם־בְּקֹלוֹ תִשְׁמָעוּ׃ 95.8. אַל־תַּקְשׁוּ לְבַבְכֶם כִּמְרִיבָה כְּיוֹם מַסָּה בַּמִּדְבָּר׃ 95.9. אֲשֶׁר נִסּוּנִי אֲבוֹתֵיכֶם בְּחָנוּנִי גַּם־רָאוּ פָעֳלִי׃ 95.11. אֲשֶׁר־נִשְׁבַּעְתִּי בְאַפִּי אִם־יְבֹאוּן אֶל־מְנוּחָתִי׃ 105.6. זֶרַע אַבְרָהָם עַבְדּוֹ בְּנֵי יַעֲקֹב בְּחִירָיו׃ 110.1. לְדָוִד מִזְמוֹר נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ׃ 2.7. I will tell of the decree: The LORD said unto me: 'Thou art My son, this day have I begotten thee." 16.8. I have set the LORD always before me; Surely He is at my right hand, I shall not be moved." 16.9. Therefore my heart is glad, and my glory rejoiceth; my flesh also dwelleth in safety;" 16.10. For Thou wilt not abandon my soul to the nether-world; Neither wilt Thou suffer Thy godly one to see the pit." 16.11. Thou makest me to know the path of life; In Thy presence is fulness of joy, In Thy right hand bliss for evermore." 80.2. Give ear, O Shepherd of Israel, Thou that leadest Joseph like a flock; Thou that art enthroned upon the cherubim, shine forth." 80.3. Before Ephraim and Benjamin and Manasseh, stir up Thy might, And come to save us." 95.7. For He is our God, And we are the people of His pasture, and the flock of His hand. To-day, if ye would but hearken to His voice!" 95.8. 'Harden not your heart, as at Meribah, As in the day of Massah in the wilderness;" 95.9. When your fathers tried Me, Proved Me, even though they saw My work." 95.10. For forty years was I wearied with that generation, And said: It is a people that do err in their heart, And they have not known My ways;" 95.11. Wherefore I swore in My wrath, That they should not enter into My arest.'" 105.6. O ye seed of Abraham His servant, Ye children of Jacob, His chosen ones." 110.1. A Psalm of David. The LORD saith unto my lord: ‘Sit thou at My right hand, until I make thine enemies thy footstool.'"
9. Hebrew Bible, Habakkuk, 2.4 (8th cent. BCE - 6th cent. BCE)

2.4. הִנֵּה עֻפְּלָה לֹא־יָשְׁרָה נַפְשׁוֹ בּוֹ וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה׃ 2.4. Behold, his soul is puffed up, it is not upright in him; But the righteous shall live by his faith."
10. Hebrew Bible, Isaiah, 28.16, 29.13-29.14, 29.16, 29.18-29.19, 29.22, 37.34, 37.36, 41.8, 52.11-52.12 (8th cent. BCE - 5th cent. BCE)

28.16. לָכֵן כֹּה אָמַר אֲדֹנָי יְהוִה הִנְנִי יִסַּד בְּצִיּוֹן אָבֶן אֶבֶן בֹּחַן פִּנַּת יִקְרַת מוּסָד מוּסָּד הַמַּאֲמִין לֹא יָחִישׁ׃ 29.13. וַיֹּאמֶר אֲדֹנָי יַעַן כִּי נִגַּשׁ הָעָם הַזֶּה בְּפִיו וּבִשְׂפָתָיו כִּבְּדוּנִי וְלִבּוֹ רִחַק מִמֶּנִּי וַתְּהִי יִרְאָתָם אֹתִי מִצְוַת אֲנָשִׁים מְלֻמָּדָה׃ 29.14. לָכֵן הִנְנִי יוֹסִף לְהַפְלִיא אֶת־הָעָם־הַזֶּה הַפְלֵא וָפֶלֶא וְאָבְדָה חָכְמַת חֲכָמָיו וּבִינַת נְבֹנָיו תִּסְתַּתָּר׃ 29.16. הַפְכְּכֶם אִם־כְּחֹמֶר הַיֹּצֵר יֵחָשֵׁב כִּי־יֹאמַר מַעֲשֶׂה לְעֹשֵׂהוּ לֹא עָשָׂנִי וְיֵצֶר אָמַר לְיוֹצְרוֹ לֹא הֵבִין׃ 29.18. וְשָׁמְעוּ בַיּוֹם־הַהוּא הַחֵרְשִׁים דִּבְרֵי־סֵפֶר וּמֵאֹפֶל וּמֵחֹשֶׁךְ עֵינֵי עִוְרִים תִּרְאֶינָה׃ 29.19. וְיָסְפוּ עֲנָוִים בַּיהוָה שִׂמְחָה וְאֶבְיוֹנֵי אָדָם בִּקְדוֹשׁ יִשְׂרָאֵל יָגִילוּ׃ 29.22. לָכֵן כֹּה־אָמַר יְהוָה אֶל־בֵּית יַעֲקֹב אֲשֶׁר פָּדָה אֶת־אַבְרָהָם לֹא־עַתָּה יֵבוֹשׁ יַעֲקֹב וְלֹא עַתָּה פָּנָיו יֶחֱוָרוּ׃ 37.34. בַּדֶּרֶךְ אֲשֶׁר־בָּא בָּהּ יָשׁוּב וְאֶל־הָעִיר הַזֹּאת לֹא יָבוֹא נְאֻם־יְהוָה׃ 37.36. וַיֵּצֵא מַלְאַךְ יְהוָה וַיַּכֶּה בְּמַחֲנֵה אַשּׁוּר מֵאָה וּשְׁמֹנִים וַחֲמִשָּׁה אָלֶף וַיַּשְׁכִּימוּ בַבֹּקֶר וְהִנֵּה כֻלָּם פְּגָרִים מֵתִים׃ 41.8. וְאַתָּה יִשְׂרָאֵל עַבְדִּי יַעֲקֹב אֲשֶׁר בְּחַרְתִּיךָ זֶרַע אַבְרָהָם אֹהֲבִי׃ 52.11. סוּרוּ סוּרוּ צְאוּ מִשָּׁם טָמֵא אַל־תִּגָּעוּ צְאוּ מִתּוֹכָהּ הִבָּרוּ נֹשְׂאֵי כְּלֵי יְהוָה׃ 52.12. כִּי לֹא בְחִפָּזוֹן תֵּצֵאוּ וּבִמְנוּסָה לֹא תֵלֵכוּן כִּי־הֹלֵךְ לִפְנֵיכֶם יְהוָה וּמְאַסִּפְכֶם אֱלֹהֵי יִשְׂרָאֵל׃ 28.16. Therefore thus saith the Lord GOD: Behold, I lay in Zion for a foundation a stone, A tried stone, a costly corner-stone of sure foundation; He that believeth shall not make haste." 29.13. And the Lord said: Forasmuch as this people draw near, and with their mouth and with their lips do honour Me, But have removed their heart far from Me, And their fear of Me is a commandment of men learned by rote;" 29.14. Therefore, behold, I will again do a marvellous work among this people, even a marvellous work and a wonder; and the wisdom of their wise men shall perish, and the prudence of their prudent men shall be hid." 29.16. O your perversity! Shall the potter be esteemed as clay; that the thing made should say of him that made it: ‘He made me not’; Or the thing framed say of him that framed it: ‘He hath no understanding?’" 29.18. And in that day shall the deaf hear the words of a book, and the eyes of the blind shall see out of obscurity and out of darkness." 29.19. The humble also shall increase their joy in the LORD, and the neediest among men shall exult in the Holy One of Israel." 29.22. Therefore thus saith the LORD, who redeemed Abraham, concerning the house of Jacob: Jacob shall not now be ashamed, Neither shall his face now wax pale;" 37.34. By the way that he came, by the same shall he return, and he shall not come unto this city, saith the LORD." 37.36. And the angel of the LORD went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand; and when men arose early in the morning, behold, they were all dead corpses." 41.8. But thou, Israel, My servant, Jacob whom I have chosen, The seed of Abraham My friend;" 52.11. Depart ye, depart ye, go ye out from thence, Touch no unclean thing; Go ye out of the midst of her; be ye clean, Ye that bear the vessels of the LORD." 52.12. For ye shall not go out in haste, Neither shall ye go by flight; For the LORD will go before you, And the God of Israel will be your rearward."
11. Hebrew Bible, Jeremiah, 31.31-31.34 (8th cent. BCE - 5th cent. BCE)

31.31. הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃ 31.32. לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃ 31.33. כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ 31.34. וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־יְהוָה כִּי־כוּלָּם יֵדְעוּ אוֹתִי לְמִקְטַנָּם וְעַד־גְּדוֹלָם נְאֻם־יְהוָה כִּי אֶסְלַח לַעֲוֺנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עוֹד׃ 31.31. Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah;" 31.32. not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD." 31.33. But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people;" 31.34. and they shall teach no more every man his neighbour, and every man his brother, saying: ‘Know the LORD’; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more."
12. Hebrew Bible, Joshua, 24.3 (8th cent. BCE - 5th cent. BCE)

24.3. וָאֶקַּח אֶת־אֲבִיכֶם אֶת־אַבְרָהָם מֵעֵבֶר הַנָּהָר וָאוֹלֵךְ אוֹתוֹ בְּכָל־אֶרֶץ כְּנָעַן וארב [וָאַרְבֶּה] אֶת־זַרְעוֹ וָאֶתֶּן־לוֹ אֶת־יִצְחָק׃ 24.3. וַיִּקְבְּרוּ אֹתוֹ בִּגְבוּל נַחֲלָתוֹ בְּתִמְנַת־סֶרַח אֲשֶׁר בְּהַר־אֶפְרָיִם מִצְּפוֹן לְהַר־גָּעַשׁ׃ 24.3. And I took your father Abraham from beyond the River, and led him throughout all the land of Canaan, and multiplied his seed, and gave him Isaac."
13. Hesiod, Works And Days, 288-289, 287 (8th cent. BCE - 7th cent. BCE)

287. Perses, remember this, serve righteousne
14. Homer, Iliad, 5.127-5.128 (8th cent. BCE - 7th cent. BCE)

5.127. /for in thy breast have I put the might of thy father, the dauntless might, such as the horseman Tydeus, wielder of the shield, was wont to have. And the mist moreover have I taken from thine eyes that afore was upon them, to the end that thou mayest well discern both god and man. Wherefore now if any god come hither to make trial of thee 5.128. /for in thy breast have I put the might of thy father, the dauntless might, such as the horseman Tydeus, wielder of the shield, was wont to have. And the mist moreover have I taken from thine eyes that afore was upon them, to the end that thou mayest well discern both god and man. Wherefore now if any god come hither to make trial of thee
15. Hebrew Bible, 2 Chronicles, 20.7 (5th cent. BCE - 3rd cent. BCE)

20.7. הֲלֹא אַתָּה אֱלֹהֵינוּ הוֹרַשְׁתָּ אֶת־יֹשְׁבֵי הָאָרֶץ הַזֹּאת מִלִּפְנֵי עַמְּךָ יִשְׂרָאֵל וַתִּתְּנָהּ לְזֶרַע אַבְרָהָם אֹהַבְךָ לְעוֹלָם׃ 20.7. Didst not Thou, O our God, drive out the inhabitants of this land before Thy people Israel, and gavest it to the seed of Abraham Thy friend for ever?"
16. Hebrew Bible, Nehemiah, 9.8 (5th cent. BCE - 4th cent. BCE)

9.8. וּמָצָאתָ אֶת־לְבָבוֹ נֶאֱמָן לְפָנֶיךָ וְכָרוֹת עִמּוֹ הַבְּרִית לָתֵת אֶת־אֶרֶץ הַכְּנַעֲנִי הַחִתִּי הָאֱמֹרִי וְהַפְּרִזִּי וְהַיְבוּסִי וְהַגִּרְגָּשִׁי לָתֵת לְזַרְעוֹ וַתָּקֶם אֶת־דְּבָרֶיךָ כִּי צַדִּיק אָתָּה׃ 9.8. and foundest his heart faithful before Thee, and madest a covet with him to give the land of the Canaanite, the Hittite, the Amorite, and the Perizzite, and the Jebusite, and the Girgashite, even to give it unto his seed, and hast performed Thy words; for Thou art righteous;"
17. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)

18. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)

203a. and incantations, and all soothsaying and sorcery. God with man does not mingle: but the spiritual is the means of all society and converse of men with gods and of gods with men, whether waking or asleep. Whosoever has skill in these affairs is a spiritual man to have it in other matters, as in common arts and crafts, is for the mechanical. Many and multifarious are these spirits, and one of them is Love.
19. Septuagint, 1 Maccabees, 2.52 (2nd cent. BCE - 2nd cent. BCE)

2.52. Was not Abraham found faithful when tested, and it was reckoned to him as righteousness?
20. Septuagint, Ecclesiasticus (Siracides), 44.19-44.20, 45.4, 46.15 (2nd cent. BCE - 2nd cent. BCE)

44.19. Abraham was the great father of a multitude of nations,and no one has been found like him in glory; 45.4. He sanctified him through faithfulness and meekness;he chose him out of all mankind. 46.15. By his faithfulness he was proved to be a prophet,and by his words he became known as a trustworthy seer.
21. Philo of Alexandria, On The Life of Abraham, 79, 87, 78 (1st cent. BCE - 1st cent. CE)

78. But after he changed his abode and went into another country he learnt of necessity that the world was subject, and not independent; not an absolute ruler, but governed by the great cause of all things who had created it, whom the mind then for the first time looked up and saw;
22. Philo of Alexandria, On The Cherubim, 61, 7, 4 (1st cent. BCE - 1st cent. CE)

4. And we must speak of the causes of her first flight, and then again of her second perpetual banishment. Before the names of the two were changed, that is to say, before they had been altered for the better as to the characteristics of their souls, and had been endowed with better dispositions, but while the name of the man was still Abram, or the sublime father, who delighted in the lofty philosophy which investigates the events which take place in the air, and the sublime nature of the beings which exist in heaven, which mathematical science claims for itself as the most excellent part of natural philosophy 4. from whence also that most designing of all things, namely pride, is implanted, which some persons admire and worship, dignifying and making much of vain opinions, with golden crowns and purple robes, and numbers of servants and chariots, on which those men who are looked upon as fortunate and happy are borne aloft, sometimes harnessing mules or horses to their chariots, and sometimes even men, who bear their burdens on their necks, through the excess of the insolence of their masters, weighed down in soul even before they faint in body. II.
23. Philo of Alexandria, On The Preliminary Studies, 49-50, 108 (1st cent. BCE - 1st cent. CE)

108. This is remission and deliverance, this is complete freedom of the soul, shaking off the wanderings in which it wandered, and fleeing for a secure anchorage to the one nature which cannot wander, and which rises up to return to the lot which it formerly received when it had brilliant aspirations, and when it vigorously toiled in labours which had virtuous ends for their object. For then admiring it for its exertions, the holy scripture honoured it, giving it a most especial honour, and immortal inheritance, a place namely in the imperishable race.
24. Philo of Alexandria, On The Decalogue, 11-17, 2-5, 52-59, 6, 60-61, 7-10 (1st cent. BCE - 1st cent. CE)

25. Philo of Alexandria, On Drunkenness, 44, 94, 150 (1st cent. BCE - 1st cent. CE)

150. In the first place it calls itself a severe day, having regard to the boy who is mocking it; for by him and by every fool the road which leads to virtue is looked upon as rough and difficult to travel and most painful, as one of the old poets testifies, saying:-- Vice one may take in troops with ease, But in fair virtue's front Immortal God has stationed toil, And care, and sweat, to bar the road. Long is the road and steep, And rough at first, which leads the steps Or mortal men thereto; But when you reach the height, the path Is easy which before was hard, And swift the onward course. XXXVII.
26. Philo of Alexandria, On Flight And Finding, 45 (1st cent. BCE - 1st cent. CE)

45. for the means of life being given to a bad man, inflate and raise up to great height the mind which is devoid of wisdom, which is called the Syrian; but if they are bestowed on a lover of instruction, then they make the mind inclined to abide by the steady and solid doctrines of virtue and excellence. This is the brother of Rebekkah, that is to say, of perseverance, and he dwells in Charran, which name, being interpreted, means "holes," a symbol of the external senses; for he who is still moving about in mortal life has need of the organs of the external senses.
27. Philo of Alexandria, On Giants, 63-64, 62 (1st cent. BCE - 1st cent. CE)

62. Accordingly, Abraham, as long as he was abiding in the land of the Chaldaeans, that is to say, in opinion, before he received his new name, and while he was still called Abram, was a man born of heaven, investigating the sublime nature of things on high, and all that took place in these regions, and the causes of them, and studying everything of that kind in the true spirit of philosophy; on which account he received an appellation corresponding to the pursuits to which he devoted himself: for the name Abram, being interpreted, signifies the sublime father, and is a name very fitting for the paternal mind, which in every direction contemplates sublime and heavenly things: for the mind is the father of our composite being, reaching as high as the sky and even farther.
28. Philo of Alexandria, On The Migration of Abraham, 10, 100-109, 11, 110-119, 12, 120-126, 13-17, 176-179, 18, 180-189, 19, 190-197, 2, 20-21, 216-219, 22, 220-225, 23-29, 3, 30-39, 4, 40-49, 5, 50-59, 6, 60-69, 7, 70-79, 8, 80-89, 9, 90-99, 1 (1st cent. BCE - 1st cent. CE)

1. And the Lord said to Abraham, "Depart from thy land, and from thy kindred, and from thy father's house to a land which I will show thee; and I will make thee into a great nation. And I will bless thee, and I will magnify thy name, and thou shalt be blessed. And I will bless them that bless thee, and I will curse them that curse thee; and in thy name shall all the nations of the earth be Blessed.
29. Philo of Alexandria, On The Change of Names, 10-17, 180, 2-6, 60-69, 7, 70-76, 8-9, 1 (1st cent. BCE - 1st cent. CE)

1. Abraham was ninety and nine years old; and the Lord appeared unto Abraham, and said unto him, I am thy God." The number of nine, when added to the number ninety, is very near to a hundred; in which number the self-taught race shone forth, namely Isaac, the most excellent joy of all enjoyments; for he was born when his father was a hundred years old.
30. Philo of Alexandria, On The Creation of The World, 71, 54 (1st cent. BCE - 1st cent. CE)

54. For the sight being sent upwards by light and beholding the nature of the stars and their harmonious movement, and the well-ordered revolutions of the fixed stars, and of the planets, some always revolving in the same manner and coming to the same places, and others having double periods in an anomalous and somewhat contrary manner, beholding also, the harmonious dances of all these bodies arranged according to the laws of perfect music, causes an ineffable joy and delight to the soul. And the soul, feasting on a continuous series of spectacles, for one succeeds another, has an insatiable love for beholding such. Then, as is usually the case, it examines with increased curiosity what is the substance of these things which are visible; and whether they have an existence without having been created, or whether they received their origin by creation, and what is the character of their movement, and what the causes are by which everything is regulated. And it is from inquiries into these things that philosophy has arisen, than which no more perfect good has entered into human life. XVIII.
31. Philo of Alexandria, On Curses, 17-19, 23, 27-48, 51, 58, 7, 1 (1st cent. BCE - 1st cent. CE)

1. And Cain went out from before the face of God, and dwelt in the land of Nod, opposite to Eden." Now we may raise the question whether we are to take the expressions which occur in the books that have been handed down to us by Moses and to interpret them in a somewhat metaphorical sense, while the ideas which readily present themselves as derived from the names are very deficient in truth.
32. Philo of Alexandria, On The Sacrifices of Cain And Abel, 69, 36 (1st cent. BCE - 1st cent. CE)

36. For, as it is impossible to see without light, since neither colours nor eyes are sufficient for the comprehension of things which we arrive at by means of sight (for nature has made light beforehand to serve as a link to connect the two, by which the eye is brought near and adapted to colour, for the powers of both eye and of colour are equally useless in darkness), so in the same manner is the eye of the soul unable to comprehend anything whatever of the actions in accordance with virtue, unless it takes to itself labour as a coadjutor, as the eye borrows the assistance of light; for this, being placed in the middle, between the intellect and the good object which the intellect desires, and understanding the whole nature of both the one and the other, does itself bring about friendship and harmony, two perfect goods between the two things on either hand of it. VII.
33. Philo of Alexandria, On Dreams, 1.41, 1.46-1.60, 1.79, 1.161, 1.165 (1st cent. BCE - 1st cent. CE)

1.41. We will now investigate what comes next, and inquire what Charran is, and why the man who went up from the well came to it. Charran then, as it appears to me, is a sort of metropolis of the outward senses: and it is interpreted at one time a pit dug, at another time holes; one fact being intimated by both these names; 1.46. therefore his mother, perseverance, that is Rebecca, says to him, "Rise up and flee to Laban, my brother, to Charran, and dwell with him certain Days." Do you not perceive then that the practiser of virtue will not endure to live permanently in the country of the outward senses, but only to remain there a few days and a short time, on account of the necessities of the body to which he is bound? But a longer time and an entire life is allotted to him in the city which is appreciable only by the intellect. IX. 1.47. In reference to which fact, also, it appears to me to be that his grandfather also, by name Abraham, so called from his knowledge, would not endure to remain any great length of time in Charran, for it is said in the scriptures that "Abraham was seventy-five years old when he departed from Charran;" although his father Terah, which name being interpreted means, "the investigation of a smell," lived there till the day of is Death. 1.48. Therefore it is expressly stated in the sacred scriptures that "Terah died in Charran," for he was only a reconnoitrer of virtue, not a citizen. And he availed himself of smells, and not of the enjoyments of food, as he was not able as yet to fill himself with wisdom, nor indeed even to get a taste of it, but only to smell it; 1.49. for as it is said that those dogs which are calculated for hunting can by exerting their faculty of smell, find out the lurking places of their game at a great distance, being by nature rendered wonderfully acute as to the outward sense of smell; so in the same manner the lover of instruction tracks out the sweet breeze which is given forth by justice, and by any other virtue, and is eager to watch those qualities from which this most admirable source of delight proceeds, and while he is unable to do so he moves his head all round in a circle, smelling out nothing else, but seeking only for that most sacred scent of excellence and food, for he does not deny that he is eager for knowledge and wisdom. 1.50. Blessed therefore are they to whom it has happened to enjoy the delights of wisdom, and to feast upon its speculations and doctrines, and even of the being cheered by them still to thirst for more, feeling an insatiable and increasing desire for knowledge. 1.51. And those will obtain the second place who are not allured indeed to enjoy the sacred table, but who nevertheless refresh their souls with its odours; for they will be excited by the fragrances of virtue like those languid invalids who, because they are not as yet able to take solid food, nevertheless feed on the smell of such viands as the sons of the physicians prepare as a sort of remedy for their impotency. X. 1.52. Therefore, having left the land of the Chaldaeans, Terah is said to have migrated to Charran; bringing with him his son Abraham and the rest of his household who agreed with him in opinion, not in order that we might read in the account of the historical chronicles that some men had become emigrants, leaving their native country and becoming inhabitants of a foreign land as if it were their own country, but in order that a lesson of the greatest importance to life and full of wisdom, and adapted to man alone, might not be neglected. 1.53. And what is the lesson? The Chaldaeans are great astronomers, and the inhabitants of Charran occupy themselves with the topics relating to the external senses. Therefore the sacred account says to the investigator of the things of nature, why are you inquiring about the sun, and asking whether he is a foot broad, whether he is greater than the whole earth put together, or whether he is even many times as large? And why are you investigating the causes of the light of the moon, and whether it has a borrowed light, or one which proceeds solely from itself? Why, again, do you seek to understand the nature of the rest of the stars, of their motion, of their sympathy with one another, and even with earthly things? 1.54. And why, while walking upon the earth do you soar above the clouds? And why, while rooted in the solid land, do you affirm that you can reach the things in the sky? And why do you endeavour to form conjectures about matters which cannot be ascertained by conjecture? And why do you busy yourself about sublime subjects which you ought not to meddle with? And why do you extend your desire to make discoveries in mathematical science as far as the heaven? And why do you devote yourself to astronomy, and talk about nothing but high subjects? My good man, do not trouble your head about things beyond the ocean, but attend only to what is near you; and be content rather to examine yourself without flattery. 1.55. How, then, will you find out what you want, even if you are successful? Go with full exercise of your intellect to Charran, that is, to the trench which is dug, into the holes and caverns of the body, and investigate the eyes, the ears, the nostrils, and the other organs of the external senses; and if you wish to be a philosopher, study philosophically that branch which is the most indispensable and at the same time the most becoming to a man, and inquire what the faculty of sight is, what hearing is, what taste, what smell, what touch is, in a word, what is external sense; then seek to understand what it is to see, and how you see; what it is to hear, and how you hear; what it is to smell, or to taste, or to touch, and how each of these operations is ordinarily effected. 1.56. But it is not the very extravagance of insane folly to seek to comprehend the dwelling of the universe, before your own private dwelling is accurately known to you? But I do not as yet lay the more important and extensive injunction upon you to make yourself acquainted with your own soul and mind, of the knowledge of which you are so proud; for in reality you will never be able to comprehend it. 1.57. Mount up then to heaven, and talk arrogantly about the things which exist there, before you are as yet able to comprehend, according to the words of the poet, "All the good and all the evil Which thy own abode contains;" and, bringing down that messenger of yours from heaven, and dragging him down from his search into matters existing there, become acquainted with yourself, and carefully and diligently labour to arrive at such happiness as is permitted to man. 1.58. Now this disposition the Hebrews called Terah, and the Greeks Socrates; for they say also that the latter grew old in the most accurate study by which he could hope to know himself, never once directing his philosophical speculations to the subjects beyond himself. But he was really a man; but Terah is the principle itself which is proposed to every one, according to which each man should know himself, like a tree full of good branches, in order that these persons who are fond of virtue might without difficulty gather the fruit of pure morality, and thus become filled with the most delightful and saving food. 1.59. Such, then, are those men who reconnoitre the quarters of wisdom for us; but those who are actually her athletes, and who practise her exercises, are more perfect. For these men think fit to learn with complete accuracy the whole question connected with the external senses, and after having done so, then to proceed to another and more important speculation, leaving all consideration of the holes of the body which they call Charran. 1.60. of the number of these men is Abraham, who attained to great progress and improvement in the comprehension of complete knowledge; for when he knew most, then he most completely renounced himself in order to attain to the accurate knowledge of him who was the truly living God. And, indeed, this is a very natural course of events; for he who completely understands himself does also very much, because of his thorough appreciation of it, renounce the universal nothingness of the creature; and he who renounces himself learns to comprehend the living God. XI. 1.79. And, using symbolical language, he calls the outward sense a second sun, inasmuch as it shows all the objects of which it is able to form a judgment to the intellect, concerning which he speaks thus, "The sun rose upon him when he passed by the appearance of God." For in real truth, when we are no longer able to endure to pass all our time with the most sacred appearances, and as it were with incorporeal images, but when we turn aside in another direction, and forsake them, we use another light, that, namely, in accordance with the external sense, which is real truth, is in no respect different from darkness 1.161. for having forsaken the language of those who indulge in sublime conversations about astronomy, a language imitating that of the Chaldaeans, foreign and barbarous, he was brought over to that which was suited to a rational being, namely, to the service of the great Cause of all things. 1.165. It is becoming then for you to act thus; but as for ye, O souls, who have once tasted of divine love, as if you had even awakened from deep sleep, dissipate the mist that is before you; and hasten forward to that beautiful spectacle, putting aside slow and hesitating fear, in order to comprehend all the beautiful sounds and sights which the president of the games has prepared for your advantage. XXVII.
34. Philo of Alexandria, On The Special Laws, 1.13-1.20, 1.52, 1.309, 3.1-3.6, 4.112 (1st cent. BCE - 1st cent. CE)

1.13. Some persons have conceived that the sun, and the moon, and the other stars are independent gods, to whom they have attributed the causes of all things that exist. But Moses was well aware that the world was created, and was like a very large city, having rulers and subjects in it; the rulers being all the bodies which are in heaven, such as planets and fixed stars; 1.14. and the subjects being all the natures beneath the moon, hovering in the air and adjacent to the earth. But that the rulers aforesaid are not independent and absolute, but are the viceroys of one supreme Being, the Father of all, in imitation of whom they administer with propriety and success the charge committed to their care, as he also presides over all created things in strict accordance with justice and with law. Others, on the contrary, who have not discovered the supreme Governor, who thus rules everything, have attributed the causes of the different things which exist in the world to the subordinate powers, as if they had brought them to pass by their own independent act. 1.15. But the most sacred lawgiver changes their ignorance into knowledge, speaking in the following manner: "Thou shalt not, when thou seest the sun, and the moon, and the stars, and all the host of heaven, be led astray and fall down and worship Them."{3}{#de 4:19.} With great felicity and propriety has he here called the reception of these bodies as gods, an error; 1.16. for they who see that the different seasons of the year owe their existence to the advances and retreats of the sun, in which periods also the generation of animals, and plants, and fruits, are perfected according to well-defined times, and who see also that the moon is the servant and successor of the sun, taking that care and superintendence of the world by night which the sun takes by day; and also that the other stars, in accordance with their sympathy with things on earth, labour continually and do ten thousand things which contribute to the duration of the existing state of things, have been led into an inextricable error, imagining that these bodies are the only gods. 1.17. But if they had taken pains to travel along the straight and true road, they would soon have known that just as the outward sense is the subordinate minister of the mind, so in the same manner all the objects of the outward senses are servants of that which is appreciable only by intellect, being well contented if they can attain to the second place in honour. 1.18. But it is altogether ridiculous to imagine that the mind, which is the smallest thing in us, being in fact invisible, is the ruler of those organs which belong to the external senses, but that the greatest and most perfect ruler of the whole universe is not the King of kings; that the being who sees, is not the ruler of those who do not see. 1.19. We must, therefore, look on all those bodies in the heaven, which the outward sense regards as gods, not as independent rulers, since they are assigned the work of lieutets, being by their intrinsic nature responsible to a higher power, but by reason of their virtue not actually called to render in an account of their doings. 1.20. So that, transcending all visible essence by means of our reason, let us press forward to the honour of that everlasting and invisible Being who can be comprehended and appreciated by the mind alone; who is not only the God of all gods, whether appreciable only by the intellect or visible to the outward senses, but is also the creator of them all. And if any one gives up the service due to the everlasting and uncreated God, transferring it to any more modern and created being, let him be set down as mad and as liable to the charge of the greatest impiety.IV. 1.52. Accordingly, having given equal rank and honour to all those who come over, and having granted to them the same favours that were bestowed on the native Jews, he recommends those who are ennobled by truth not only to treat them with respect, but even with especial friendship and excessive benevolence. And is not this a reasonable recommendation? What he says is this. "Those men, who have left their country, and their friends, and their relations for the sake of virtue and holiness, ought not to be left destitute of some other cities, and houses, and friends, but there ought to be places of refuge always ready for those who come over to religion; for the most effectual allurement and the most indissoluble bond of affectionate good will is the mutual honouring of the one God. 1.309. These men, having forsaken their country and their national customs in which they were bred up, which, however, were full of the inventions of falsehood and pride, becoming genuine lovers of truth, have come over to piety; and becoming in all worthiness suppliants and servants of the true and living God, they very properly receive a precedence which they have deserved, having found the reward of their fleeing to God in the assistance which they now receive from him. 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. 4.112. Now both these things are symbols; the former of a soul devoted to pleasure, and the latter of one which loves perseverance and temperance. For the road which leads to pleasure is a down-hill one and very easy, being rather an absorbing gulf than a path. But the path which leads to temperance is up hill and laborious, but above all other roads advantageous. And the one leads men downwards, and prevents those who travel by it from retracing their steps until they have arrived at the very lowest bottom, but the other leads to heaven; making those who do not weary before they reach it immortal, if they are only able to endure its rugged and difficult ascent.ABOUT Reptile
35. Philo of Alexandria, On The Virtues, 213-219, 212 (1st cent. BCE - 1st cent. CE)

212. The most ancient person of the Jewish nation was a Chaldaean by birth, born of a father who was very skilful in astronomy, and famous among those men who pass their lives in the study of mathematics, who look upon the stars as gods, and worship the whole heaven and the whole world; thinking, that from them do all good and all evil proceed, to every individual among men; as they do not conceive that there is any cause whatever, except such as are included among the objects of the outward senses.
36. Philo of Alexandria, On The Contemplative Life, 2 (1st cent. BCE - 1st cent. CE)

2. but the deliberate intention of the philosopher is at once displayed from the appellation given to them; for with strict regard to etymology, they are called therapeutae and therapeutrides, either because they process an art of medicine more excellent than that in general use in cities (for that only heals bodies, but the other heals souls which are under the mastery of terrible and almost incurable diseases, which pleasures and appetites, fears and griefs, and covetousness, and follies, and injustice, and all the rest of the innumerable multitude of other passions and vices, have inflicted upon them), or else because they have been instructed by nature and the sacred laws to serve the living God, who is superior to the good, and more simple than the one, and more ancient than the unit;
37. Philo of Alexandria, On The Life of Moses, 1.23, 2.47, 2.179 (1st cent. BCE - 1st cent. CE)

1.23. Accordingly he speedily learnt arithmetic, and geometry, and the whole science of rhythm and harmony and metre, and the whole of music, by means of the use of musical instruments, and by lectures on the different arts, and by explanations of each topic; and lessons on these subjects were given him by Egyptian philosophers, who also taught him the philosophy which is contained in symbols, which they exhibit in those sacred characters of hieroglyphics, as they are called, and also that philosophy which is conversant about that respect which they pay to animals which they invest with the honours due to God. And all the other branches of the encyclical education he learnt from Greeks; and the philosophers from the adjacent countries taught him Assyrian literature and the knowledge of the heavenly bodies so much studied by the Chaldaeans. 2.47. Again, the historical part may be subdivided into the account of the creation of the world, and the genealogical part. And the genealogical part, or the history of the different families, may be divided into the accounts of the punishment of the wicked, and of the honours bestowed on the just; we must also explain on what account it was that he began his history of the giving of the law with these particulars, and placed the commandments and prohibitions in the second order; 2.179. And on the next day, in obedience to a command from God, he went into the temple, while all the people were standing around, and brought out the rods, the others differing in no respect from the state in which they were when they were put in; but the one on which the name of his brother was written had undergone a miraculous change; for like a fine plant it suddenly put forth shoots all over, and was weighed down with the abundance of its crop of fruit.
38. Philo of Alexandria, On The Embassy To Gaius, 53 (1st cent. BCE - 1st cent. CE)

53. Here comes the teacher of one who has no longer any right to be looked upon as a pupil; -here comes the pedagogue of one who is no longer a child, the monitor of one who is wiser than himself, the man who thinks it proper that the emperor should obey his subject, who sets himself up as a man deeply versed by experience in the science of government, and as a teacher of it, though from whom he has learnt the principles of sovereign government I know not;
39. Philo of Alexandria, Allegorical Interpretation, 1.46, 3.83-3.84, 3.171 (1st cent. BCE - 1st cent. CE)

1.46. Moreover, the plantation of this paradise is represented in the east; for right reason never sets, and is never extinguished, but it is its nature to be always rising. And as I imagine, the rising sun fills the darkness of the air with light, so also does virtue when it has arisen in the soul, irradiate its mist and dissipate the dense darkness.
40. Philo of Alexandria, Questions On Genesis, 2.62, 3.43 (1st cent. BCE - 1st cent. CE)

41. Philo of Alexandria, Who Is The Heir, 277-278, 280, 96-99, 265 (1st cent. BCE - 1st cent. CE)

265. and this very frequently happens to the race of prophets; for the mind that is in us is removed from its place at the arrival of the divine Spirit, but is again restored to its previous habitation when that Spirit departs, for it is contrary to holy law for what is mortal to dwell with what is immortal. On this account the setting of our reason, and the darkness which surrounds it, causes a trance and a heaven-inflicted madness.
42. Philo of Alexandria, That The Worse Attacks The Better, 22, 99, 159 (1st cent. BCE - 1st cent. CE)

159. Do you not see in the case of Abraham that, "when he had left his country, and his kindred, and his father's House," that is to say, the body, the outward senses, and reason, he then began to become acquainted with the powers of the living God? for when he had secretly departed from all his house, the law says that, "God appeared unto Him," showing that he is seen clearly by him who has put off mortal things, and who has taken refuge from this body in the incorporeal soul;
43. Philo of Alexandria, That God Is Unchangeable, 181, 78-79, 130 (1st cent. BCE - 1st cent. CE)

130. but when it changes so as to assume one uniform white appearance, it displays an involuntary change; since the mind, entirely deprived of the power of reasoning, not having left in it one single seed to beget understanding, like a man in a mist or in deep darkness, sees nothing that ought to be done; but, like a blind man, falling without seeing his way before him into all kinds of error, endures continual falls and disasters one after another, in spite of all its efforts. XXVIII.
44. Anon., The Life of Adam And Eve, 29.6 (1st cent. CE - 5th cent. CE)

45. Josephus Flavius, Jewish War, 1.110, 2.162 (1st cent. CE - 1st cent. CE)

2.162. 14. But then as to the two other orders at first mentioned: the Pharisees are those who are esteemed most skillful in the exact explication of their laws, and introduce the first sect. These ascribe all to fate [or providence], and to God
46. Mishnah, Avot, 5.4 (1st cent. CE - 3rd cent. CE)

5.4. Ten miracles were wrought for our ancestors in Egypt, and ten at the sea. Ten plagues did the Holy one, blessed be He, bring upon the Egyptians in Egypt and ten at the sea. [With] ten trials did our ancestors try God, blessed be He, as it is said, “and they have tried Me these ten times and they have not listened to my voice” (Numbers 14:22)."
47. New Testament, 1 Corinthians, 3.13-3.15, 9.1, 15.8 (1st cent. CE - 1st cent. CE)

3.13. each man's work will be revealed. For the Day will declare it,because it is revealed in fire; and the fire itself will test what sortof work each man's work is. 3.14. If any man's work remains which hebuilt on it, he will receive a reward. 3.15. If any man's work isburned, he will suffer loss, but he himself will be saved, but asthrough fire. 9.1. Am I not free? Am I not an apostle? Haven't I seen JesusChrist, our Lord? Aren't you my work in the Lord? 15.8. and last of all, as to the child born at the wrongtime, he appeared to me also.
48. New Testament, 1 Thessalonians, 3.3 (1st cent. CE - 1st cent. CE)

3.3. that no one be moved by these afflictions. For you know that we are appointed to this task.
49. New Testament, 2 Corinthians, 3.7-3.18, 8.7, 10.15, 13.5 (1st cent. CE - 1st cent. CE)

50. New Testament, Acts, 2.14-2.36, 2.41, 2.46-2.47, 3.18-3.24, 3.35, 4.4, 7.2, 7.4-7.5, 7.7, 7.35, 7.37, 9.1-9.30, 13.31, 21.20, 22.3-22.21, 23.6, 26.9-26.20 (1st cent. CE - 2nd cent. CE)

2.14. But Peter, standing up with the eleven, lifted up his voice, and spoke out to them, "You men of Judea, and all you who dwell at Jerusalem, let this be known to you, and listen to my words. 2.15. For these aren't drunken, as you suppose, seeing it is only the third hour of the day. 2.16. But this is what has been spoken through the prophet Joel: 2.17. 'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. 2.18. Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy. 2.19. I will show wonders in the the sky above, And signs on the earth beneath; Blood, and fire, and billows of smoke. 2.20. The sun will be turned into darkness, And the moon into blood, Before the great and glorious day of the Lord comes. 2.21. It will be, that whoever will call on the name of the Lord will be saved.' 2.22. You men of Israel, hear these words. Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him in the midst of you, even as you yourselves know 2.23. him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed; 2.24. whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it. 2.25. For David says concerning him, 'I saw the Lord always before my face, For he is on my right hand, that I should not be moved. 2.26. Therefore my heart was glad, and my tongue rejoiced. Moreover my flesh also will dwell in hope; 2.27. Because you will not leave my soul in Hades, Neither will you allow your Holy One to see decay. 2.28. You made known to me the ways of life. You will make me full of gladness with your presence.' 2.29. Brothers, I may tell you freely of the patriarch David, that he both died and was buried, and his tomb is with us to this day. 2.30. Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, he would raise up the Christ to sit on his throne 2.31. he foreseeing this spoke about the resurrection of the Christ, that neither was his soul left in Hades, nor did his flesh see decay. 2.32. This Jesus God raised up, whereof we all are witnesses. 2.33. Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear. 2.34. For David didn't ascend into the heavens, but he says himself, 'The Lord said to my Lord, "Sit by my right hand 2.35. Until I make your enemies the footstool of your feet."' 2.36. Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified. 2.41. Then those who gladly received his word were baptized. There were added that day about three thousand souls. 2.46. Day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart 2.47. praising God, and having favor with all the people. The Lord added to the assembly day by day those who were being saved. 3.18. But the things which God announced by the mouth of all his prophets, that Christ should suffer, he thus fulfilled. 3.19. Repent therefore, and turn again, that your sins may be blotted out, that so there may come times of refreshing from the presence of the Lord 3.20. and that he may send Christ Jesus, who was ordained for you before 3.21. whom the heaven must receive until the times of restoration of all things, whereof God spoke by the mouth of his holy prophets that have been from ancient times. 3.22. For Moses indeed said to the fathers, 'The Lord God will raise up a prophet to you from among your brothers, like me. You shall listen to him in all things whatever he says to you. 3.23. It will be, that every soul that will not listen to that prophet will be utterly destroyed from among the people.' 3.24. Yes, and all the prophets from Samuel and those who followed after, as many as have spoken, they also told of these days. 4.4. But many of those who heard the word believed, and the number of the men came to be about five thousand. 7.2. He said, "Brothers and fathers, listen. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he lived in Haran 7.4. Then he came out of the land of the Chaldaeans, and lived in Haran. From there, when his father was dead, God moved him into this land, where you are now living. 7.5. He gave him no inheritance in it, no, not so much as to set his foot on. He promised that he would give it to him in possession, and to his seed after him, when he still had no child. 7.7. 'I will judge the nation to which they will be in bondage,' said God, 'and after that will they come out, and serve me in this place.' 7.35. This Moses, whom they refused, saying, 'Who made you a ruler and a judge?' -- God has sent him as both a ruler and a deliverer with the hand of the angel who appeared to him in the bush. 7.37. This is that Moses, who said to the children of Israel , 'The Lord God will raise up a prophet to you from among your brothers, like me.' 9.1. But Saul, still breathing threats and slaughter against the disciples of the Lord, went to the high priest 9.2. and asked for letters from him to the synagogues of Damascus, that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem. 9.3. As he traveled, it happened that he got close to Damascus, and suddenly a light from the sky shone around him. 9.4. He fell on the earth, and heard a voice saying to him, "Saul, Saul, why do you persecute me? 9.5. He said, "Who are you, Lord?"The Lord said, "I am Jesus, whom you are persecuting. 9.6. But rise up, and enter into the city, and you will be told what you must do. 9.7. The men who traveled with him stood speechless, hearing the voice, but seeing no one. 9.8. Saul arose from the ground, and when his eyes were opened, he saw no one. They led him by the hand, and brought him into Damascus. 9.9. He was without sight for three days, and neither ate nor drank. 9.10. Now there was a certain disciple at Damascus named Aias. The Lord said to him in a vision, "Aias!"He said, "Behold, it's me, Lord. 9.11. The Lord said to him, "Arise, and go to the street which is called Straight, and inquire in the house of Judas for one named Saul, a man of Tarsus. For behold, he is praying 9.12. and in a vision he has seen a man named Aias coming in, and laying his hands on him, that he might receive his sight. 9.13. But Aias answered, "Lord, I have heard from many about this man, how much evil he did to your saints at Jerusalem. 9.14. Here he has authority from the chief priests to bind all who call on your name. 9.15. But the Lord said to him, "Go your way, for he is my chosen vessel to bear my name before the nations and kings, and the children of Israel. 9.16. For I will show him how many things he must suffer for my name's sake. 9.17. Aias departed, and entered into the house. Laying his hands on him, he said, "Brother Saul, the Lord, who appeared to you in the way which you came, has sent me, that you may receive your sight, and be filled with the Holy Spirit. 9.18. Immediately something like scales fell from his eyes, and he received his sight. He arose and was baptized. 9.19. He took food and was strengthened. Saul stayed several days with the disciples who were at Damascus. 9.20. Immediately in the synagogues he proclaimed the Christ, that he is the Son of God. 9.21. All who heard him were amazed, and said, "Isn't this he who in Jerusalem made havoc of those who called on this name? And he had come here intending to bring them bound before the chief priests! 9.22. But Saul increased more in strength, and confounded the Jews who lived at Damascus, proving that this is the Christ. 9.23. When many days were fulfilled, the Jews conspired together to kill him 9.24. but their plot became known to Saul. They watched the gates both day and night that they might kill him 9.25. but his disciples took him by night, and let him down through the wall, lowering him in a basket. 9.26. When Saul had come to Jerusalem, he tried to join himself to the disciples. They were all afraid of him, not believing that he was a disciple. 9.27. But Barnabas took him, and brought him to the apostles, and declared to them how he had seen the Lord in the way, and that he had spoken to him, and how at Damascus he had preached boldly in the name of Jesus. 9.28. He was with them going in and going out at Jerusalem 9.29. preaching boldly in the name of the Lord. He spoke and disputed against the Grecian Jews, but they were seeking to kill him. 9.30. When the brothers knew it, they brought him down to Caesarea, and sent him out to Tarsus. 13.31. and he was seen for many days by those who came up with him from Galilee to Jerusalem, who are his witnesses to the people. 21.20. They, when they heard it, glorified God. They said to him, "You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the law. 22.3. I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, instructed according to the strict manner of the law of our fathers, being zealous for God, even as you all are this day. 22.4. I persecuted this Way to the death, binding and delivering into prisons both men and women. 22.5. As also the high priest and all the council of the elders testify, from whom also I received letters to the brothers, and journeyed to Damascus to bring them also who were there to Jerusalem in bonds to be punished. 22.6. It happened that, as I made my journey, and came close to Damascus, about noon, suddenly there shone from the sky a great light around me. 22.7. I fell to the ground, and heard a voice saying to me, 'Saul, Saul, why do you persecute me?' 22.8. I answered, 'Who are you, Lord?' He said to me, 'I am Jesus of Nazareth, whom you persecute.' 22.9. Those who were with me indeed saw the light and were afraid, but they didn't understand the voice of him who spoke to me. 22.10. I said, 'What shall I do, Lord?' The Lord said to me, 'Arise, and go into Damascus. There you will be told about all things which are appointed for you to do.' 22.11. When I couldn't see for the glory of that light, being led by the hand of those who were with me, I came into Damascus. 22.12. One Aias, a devout man according to the law, well reported of by all the Jews who lived there 22.13. came to me, and standing by me said to me, 'Brother Saul, receive your sight!' In that very hour I looked up at him. 22.14. He said, 'The God of our fathers has appointed you to know his will, and to see the Righteous One, and to hear a voice from his mouth. 22.15. For you will be a witness for him to all men of what you have seen and heard. 22.16. Now why do you wait? Arise, be baptized, and wash away your sins, calling on the name of the Lord.' 22.17. It happened that, when I had returned to Jerusalem, and while I prayed in the temple, I fell into a trance 22.18. and saw him saying to me, 'Hurry and get out of Jerusalem quickly, because they will not receive testimony concerning me from you.' 22.19. I said, 'Lord, they themselves know that I imprisoned and beat in every synagogue those who believed in you. 22.20. When the blood of Stephen, your witness, was shed, I also was standing by, and consenting to his death, and guarding the cloaks of those who killed him.' 22.21. He said to me, 'Depart, for I will send you out far from here to the Gentiles.' 23.6. But when Paul perceived that the one part were Sadducees and the other Pharisees, he cried out in the council, "Men and brothers, I am a Pharisee, a son of Pharisees. Concerning the hope and resurrection of the dead I am being judged! 26.9. I myself most assuredly thought that I ought to do many things contrary to the name of Jesus of Nazareth. 26.10. This I also did in Jerusalem. I both shut up many of the saints in prisons, having received authority from the chief priests, and when they were put to death I gave my vote against them. 26.11. Punishing them often in all the synagogues, I tried to make them blaspheme. Being exceedingly enraged against them, I persecuted them even to foreign cities. 26.12. Whereupon as I journeyed to Damascus with the authority and commission from the chief priests 26.13. at noon, O King, I saw on the way a light from the sky, brighter than the sun, shining around me and those who traveled with me. 26.14. When we had all fallen to the earth, I heard a voice saying to me in the Hebrew language, 'Saul, Saul, why do you persecute me? It is hard for you to kick against the goads.' 26.15. I said, 'Who are you, Lord?' "He said, 'I am Jesus, whom you persecute. 26.16. But arise, and stand on your feet, for to this end have I appeared to you, to appoint you a servant and a witness both of the things which you have seen, and of the things which I will reveal to you; 26.17. delivering you from the people, and from the Gentiles, to whom I send you 26.18. to open their eyes, that they may turn from darkness to light and from the power of Satan to God, that they may receive remission of sins and an inheritance among those who are sanctified by faith in me.' 26.19. Therefore, King Agrippa, I was not disobedient to the heavenly vision 26.20. but declared first to them of Damascus, at Jerusalem, and throughout all the country of Judea, and also to the Gentiles, that they should repent and turn to God, doing works worthy of repentance.
51. New Testament, James, 2.23 (1st cent. CE - 1st cent. CE)

2.23. and the Scripture was fulfilled which says, "Abraham believed God, and it was accounted to him as righteousness;" and he was called the friend of God.
52. New Testament, Galatians, 1.1, 1.17, 2.15-2.20, 3.2-3.10, 3.13-3.22, 3.24-3.29 (1st cent. CE - 1st cent. CE)

1.1. Paul, an apostle (not from men, neither through man, but through Jesus Christ, and God the Father, who raised him from the dead) 1.17. nor did I go up to Jerusalem to those whowere apostles before me, but I went away into Arabia. Then I returnedto Damascus. 2.15. We, being Jews by nature, and not Gentile sinners 2.16. yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law. 2.17. But if, while we sought to be justified in Christ, we ourselvesalso were found sinners, is Christ a servant of sin? Certainly not! 2.18. For if I build up again those things which I destroyed, I provemyself a law-breaker. 2.19. For I, through the law, died to the law,that I might live to God. 2.20. I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me. 3.2. I just want to learn this from you. Did you receivethe Spirit by the works of the law, or by hearing of faith? 3.3. Areyou so foolish? Having begun in the Spirit, are you now completed inthe flesh? 3.4. Did you suffer so many things in vain, if it is indeedin vain? 3.5. He therefore who supplies the Spirit to you, and worksmiracles among you, does he do it by the works of the law, or byhearing of faith? 3.6. Even as Abraham "believed God, and it wascounted to him for righteousness. 3.7. Know therefore that those whoare of faith, the same are sons of Abraham. 3.8. The Scripture,foreseeing that God would justify the Gentiles by faith, preached thegospel beforehand to Abraham, saying, "In you all the nations will beblessed. 3.9. So then, those who are of faith are blessed with thefaithful Abraham. 3.10. For as many as are of the works of the law areunder a curse. For it is written, "Cursed is everyone who doesn'tcontinue in all things that are written in the book of the law, to dothem. 3.13. Christ redeemed us from the curse of the law, having become acurse for us. For it is written, "Cursed is everyone who hangs on atree 3.14. that the blessing of Abraham might come on the Gentilesthrough Christ Jesus; that we might receive the promise of the Spiritthrough faith. 3.15. Brothers, I speak like men. Though it is only aman's covet, yet when it has been confirmed, no one makes it void,or adds to it. 3.16. Now the promises were spoken to Abraham and tohis seed. He doesn't say, "To seeds," as of many, but as of one, "Toyour seed," which is Christ. 3.17. Now I say this. A covetconfirmed beforehand by God in Christ, the law, which came four hundredand thirty years after, does not annul, so as to make the promise of noeffect. 3.18. For if the inheritance is of the law, it is no more ofpromise; but God has granted it to Abraham by promise. 3.19. What then is the law? It was added because of transgressions,until the seed should come to whom the promise has been made. It wasordained through angels by the hand of a mediator. 3.20. Now amediator is not between one, but God is one. 3.21. Is the law thenagainst the promises of God? Certainly not! For if there had been a lawgiven which could make alive, most assuredly righteousness would havebeen of the law. 3.22. But the Scriptures shut up all things undersin, that the promise by faith in Jesus Christ might be given to thosewho believe. 3.24. So that the law has become our tutor to bring us toChrist, that we might be justified by faith. 3.25. But now that faithis come, we are no longer under a tutor. 3.26. For you are all sons ofGod, through faith in Christ Jesus. 3.27. For as many of you as werebaptized into Christ have put on Christ. 3.28. There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus. 3.29. If you are Christ's, then you are Abraham's seed and heirs according to promise.
53. New Testament, Hebrews, 1.1-1.5, 3.1-3.6, 5.5-5.6, 7.21, 8.1, 8.8-8.12, 10.16-10.17 (1st cent. CE - 1st cent. CE)

1.1. God, having in the past spoken to the fathers through the prophets at many times and in various ways 1.2. has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds. 1.3. His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high; 1.4. having become so much better than the angels, as he has inherited a more excellent name than they have. 1.5. For to which of the angels did he say at any time, "You are my Son, Today have I become your father?"and again, "I will be to him a Father, And he will be to me a Son? 3.1. Therefore, holy brothers, partakers of a heavenly calling, consider the Apostle and High Priest of our confession, Jesus; 3.2. who was faithful to him who appointed him, as also was Moses in all his house. 3.3. For he has been counted worthy of more glory than Moses, inasmuch as he who built the house has more honor than the house. 3.4. For every house is built by someone; but he who built all things is God. 3.5. Moses indeed was faithful in all his house as a servant, for a testimony of those things which were afterward to be spoken 3.6. but Christ is faithful as a Son over his house; whose house we are, if we hold fast our confidence and the glorying of our hope firm to the end. 5.5. So also Christ didn't glorify himself to be made a high priest, but it was he who said to him, "You are my Son. Today I have become your father. 5.6. As he says also in another place, "You are a priest forever, After the order of Melchizedek. 7.21. (for they indeed have been made priests without an oath), but he with an oath by him that says of him, "The Lord swore and will not change his mind, 'You are a priest forever, According to the order of Melchizedek'". 8.1. Now in the things which we are saying, the main point is this. We have such a high priest, who sat down on the right hand of the throne of the Majesty in the heavens 8.8. For finding fault with them, he said, "Behold, the days come," says the Lord,"That I will make a new covet with the house of Israel and with the house of Judah; 8.9. Not according to the covet that I made with their fathers, In the day that I took them by the hand to lead them out of the land of Egypt; For they didn't continue in my covet, And I disregarded them," says the Lord. 8.10. For this is the covet that I will make with the house of Israel . After those days," says the Lord; "I will put my laws into their mind, I will also write them on their heart. I will be to them a God, And they will be to me a people. 8.11. They will not teach every man his fellow citizen, Every man his brother, saying, 'Know the Lord,' For all will know me, From the least of them to the greatest of them. 8.12. For I will be merciful to their unrighteousness. I will remember their sins and lawless deeds no more. 10.16. This is the covet that I will make with them: 'After those days,' says the Lord, 'I will put my laws on their heart, I will also write them on their mind;'"then he says 10.17. I will remember their sins and their iniquities no more.
54. New Testament, Philippians, 3.5 (1st cent. CE - 1st cent. CE)

3.5. circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; concerning the law, a Pharisee;
55. New Testament, Romans, 2.27, 2.29, 3.20-3.26, 3.30, 4.3, 4.5-4.9, 4.12-4.14, 4.16-4.17, 4.20, 4.22, 4.24, 5.20, 9.30-9.33, 10.8, 10.11, 11.1, 11.4-11.5, 11.17-11.27 (1st cent. CE - 1st cent. CE)

2.27. Won't the uncircumcision which is by nature, if it fulfills the law, judge you, who with the letter and circumcision are a transgressor of the law? 2.29. but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter; whose praise is not from men, but from God. 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. 3.21. But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; 3.22. even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction 3.23. for all have sinned, and fall short of the glory of God; 3.24. being justified freely by his grace through the redemption that is in Christ Jesus; 3.25. whom God set forth to be an atoning sacrifice, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God's forbearance; 3.26. to demonstrate his righteousness at this present time; that he might himself be just, and the justifier of him who has faith in Jesus. 3.30. since indeed there is one God who will justify the circumcised by faith, and the uncircumcised through faith. 4.3. For what does the Scripture say? "Abraham believed God, and it was accounted to him for righteousness. 4.5. But to him who doesn't work, but believes in him who justifies the ungodly, his faith is accounted for righteousness. 4.6. Even as David also pronounces blessing on the man to whom God counts righteousness apart from works 4.7. Blessed are they whose iniquities are forgiven, Whose sins are covered. 4.8. Blessed is the man whom the Lord will by no means charge with sin. 4.9. Is this blessing then pronounced on the circumcised, or on the uncircumcised also? For we say that faith was accounted to Abraham for righteousness. 4.12. The father of circumcision to those who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham, which he had in uncircumcision. 4.13. For the promise to Abraham and to his seed that he should be heir of the world wasn't through the law, but through the righteousness of faith. 4.14. For if those who are of the law are heirs, faith is made void, and the promise is made of no effect. 4.16. For this cause it is of faith, that it may be according to grace, to the end that the promise may be sure to all the seed, not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all. 4.17. As it is written, "I have made you a father of many nations." This is in the presence of him whom he believed: God, who gives life to the dead, and calls the things that are not, as though they were. 4.20. Yet, looking to the promise of God, he didn't waver through unbelief, but grew strong through faith, giving glory to God 4.22. Therefore it also was "reckoned to him for righteousness. 4.24. but for our sake also, to whom it will be accounted, who believe in him who raised Jesus, our Lord, from the dead 5.20. The law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly; 9.30. What shall we say then? That the Gentiles, who didn't follow after righteousness, attained to righteousness, even the righteousness which is of faith; 9.31. but Israel, following after a law of righteousness, didn't arrive at the law of righteousness. 9.32. Why? Because they didn't seek it by faith, but as it were by works of the law. They stumbled over the stumbling stone; 9.33. even as it is written, "Behold, I lay in Zion a stumbling stone and a rock of offense; And no one who believes in him will be put to shame. 10.8. But what does it say? "The word is near you, in your mouth, and in your heart;" that is, the word of faith, which we preach: 10.11. For the Scripture says, "Whoever believes in him will not be put to shame. 11.1. I ask then, Did God reject his people? May it never be! For I also am an Israelite, a descendant of Abraham, of the tribe of Benjamin. 11.4. But how does God answer him? "I have reserved for myself seven thousand men, who have not bowed the knee to Baal. 11.5. Even so then at this present time also there is a remt according to the election of grace. 11.17. But if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and became partaker with them of the root and of the richness of the olive tree; 11.18. don't boast over the branches. But if you boast, it is not you who support the root, but the root supports you. 11.19. You will say then, "Branches were broken off, that I might be grafted in. 11.20. True; by their unbelief they were broken off, and you stand by your faith. Don't be conceited, but fear; 11.21. for if God didn't spare the natural branches, neither will he spare you. 11.22. See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off. 11.23. They also, if they don't continue in their unbelief, will be grafted in, for God is able to graft them in again. 11.24. For if you were cut out of that which is by nature a wild olive tree, and were grafted contrary to nature into a good olive tree, how much more will these, which are the natural branches, be grafted into their own olive tree? 11.25. For I don't desire, brothers, to have you ignorant of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in 11.26. and so all Israel will be saved. Even as it is written, "There will come out of Zion the Deliverer, And he will turn away ungodliness from Jacob. 11.27. This is my covet to them, When I will take away their sins.
56. New Testament, Luke, 24.34 (1st cent. CE - 1st cent. CE)

24.34. saying, "The Lord is risen indeed, and has appeared to Simon!
57. New Testament, Matthew, 5.43, 9.13, 12.7, 19.19, 22.39 (1st cent. CE - 1st cent. CE)

5.43. You have heard that it was said, 'You shall love your neighbor, and hate your enemy.' 9.13. But you go and learn what this means: 'I desire mercy, and not sacrifice,' for I came not to call the righteous, but sinners to repentance. 12.7. But if you had known what this means, 'I desire mercy, and not sacrifice,' you would not have condemned the guiltless. 19.19. 'Honor your father and mother.' And, 'You shall love your neighbor as yourself.' 22.39. A second likewise is this, 'You shall love your neighbor as yourself.'
58. Ps.-Philo, Biblical Antiquities, 9.5-9.6 (1st cent. CE - 2nd cent. CE)

59. Anon., The Acts of John, 89, 87 (2nd cent. CE - 3rd cent. CE)

87. Those that were present inquired the cause, and were especially perplexed, because Drusiana had said: The Lord appeared unto me in the tomb in the likeness of John, and in that of a youth. Forasmuch, therefore, as they were perplexed and were, in a manner, not yet stablished in the faith, so as to endure it steadfastly, John said (or John bearing it patiently, said):
60. Anon., Genesis Rabba, 41.1, 44.12 (2nd cent. CE - 5th cent. CE)

41.1. וַיְנַגַּע ה' אֶת פַּרְעֹה נְגָעִים גְּדֹלִים וגו' (בראשית יב, יז), כְּתִיב (תהלים צב, יג): צַדִּיק כַּתָּמָר יִפְרָח, מָה הַתְּמָרָה הַזּוֹ וְאֶרֶז אֵין בָּהֶם לֹא עִקּוּמִים וְלֹא סִיקוּסִים, כָּךְ הַצַּדִּיקִים אֵין בָּהֶם לֹא עִקּוּמִים וְלֹא סִיקוּסִים. מָה הַתְּמָרָה וְאֶרֶז צִלָּן רָחוֹק, כָּךְ מַתַּן שְׂכָרָן שֶׁל צַדִּיקִים רָחוֹק. מָה הַתְּמָרָה וְאֶרֶז לִבָּן מְכֻוָּן לְמַעְלָן, כָּךְ הַצַּדִּיקִים לִבָּן מְכֻוָּן לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִכְתִיב (תהלים כה, טו): עֵינַי תָּמִיד אֶל ה' כִּי הוּא יוֹצִיא מֵרֶשֶׁת רַגְלָי. מַה תְּמָרָה וְאֶרֶז יֵשׁ לָהֶן תַּאֲוָה, אַף צַדִּיקִים יֵשׁ לָהֶן תַּאֲוָה, וּמַה הִיא תַּאֲוָתָן, הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶאֱמַר (תהלים מ, ב): קַוֹּה קִוִּיתִי ה'. אָמַר רַבִּי תַּנְחוּמָא מַעֲשֶׂה בִּתְמָרָה אַחַת שֶׁהָיְתָה עוֹמֶדֶת בְּחַמְתָן וְלֹא הָיְתָה עוֹשָׂה פֵּרוֹת, עָבַר דִּקְלַי אֶחָד וְרָאָה אוֹתָהּ, אָמַר תְּמָרָה זוֹ צוֹפָה מִירִיחוֹ, כֵּיוָן שֶׁהִרְכִּיבוּ אוֹתָהּ עָשְׂתָה פֵּרוֹת. אִי מָה הַתְּמָרָה הַזּוֹ אֵין עוֹשִׂין מִמֶּנָּה כֵלִים, יָכוֹל אַף הַצַּדִּיקִים כֵּן, אֶתְמְהָא, תַּלְמוּד לוֹמַר כְּאֶרֶז. אָמַר רַב הוּנָא תַּמָּן עָבְדִין מִינֵיהּ מָאנִין. אִי מָה הָאֶרֶז אֵינוֹ עוֹשֶׂה פֵּרוֹת, כָּךְ הֵן צַדִּיקִים, אֶתְמְהָא, תַּלְמוּד לוֹמַר יִפְרָח. מַה תְּמָרָה זוֹ אֵין בָּהּ פְּסֹלֶת, אֶלָּא תְּמָרֶיהָ לַאֲכִילָה, וְלוּלָבֶיהָ לְהַלֵּל, חֲרָיוֹת לְסִכּוּךְ, סִיבִים לַחֲבָלִים, סַנְסַנִּים לִכְבָרָה, שִׁפְעַת קוֹרוֹת לְהַקְרוֹת בָּהֶם אֶת הַבַּיִת, כָּךְ הֵם יִשְׂרָאֵל אֵין בָּהֶם פְּסֹלֶת, אֶלָּא מֵהֶם בַּעֲלֵי מִקְרָא, מֵהֶם בַּעֲלֵי מִשְׁנָה, מֵהֶם בַּעֲלֵי תַּלְמוּד, מֵהֶם בַּעֲלֵי הַגָּדָה. מַה תְּמָרָה זוֹ וְאֶרֶז כָּל מִי שֶׁהוּא עוֹלֶה לְרֹאשָׁן וְאֵינוֹ מְשַׁמֵּר אֶת עַצְמוֹ הוּא נוֹפֵל וָמֵת, כָּךְ כָּל מִי שֶׁהוּא בָּא לְהִזְדַּוֵּג לְיִשְׂרָאֵל, סוֹף שֶׁהוּא נוֹטֵל אֶת שֶׁלּוֹ מִתַּחַת יְדֵיהֶם. תֵּדַע לְךָ שֶׁכֵּן, שֶׁהֲרֵי שָׂרָה עַל יְדֵי שֶׁמְּשָׁכָהּ פַּרְעֹה לַיְלָה אַחַת לָקָה הוּא וּבְנֵי בֵיתוֹ בִּנְגָעִים, הֲדָא הוּא דִכְתִיב: וַיְנַגַע ה' אֶת פַּרְעֹה נְגָעִים גְּדֹלִים וגו'. 41.1. קוּם הִתְהַלֵּךְ בָּאָרֶץ (בראשית יג, יז), תָּנֵי הִלֵּךְ בַּשָּׂדֶה בֵּין לְאָרְכָּהּ בֵּין לְרָחְבָּהּ קָנָה עַד מָקוֹם שֶׁהִלֵּךְ, כְּדִבְרֵי רַבִּי אֱלִיעֶזֶר, שֶׁהָיָה רַבִּי אֱלִיעֶזֶר אוֹמֵר הִלּוּךְ קָנָה. וַחֲכָמִים אוֹמְרִים לֹא קָנָה עַד שֶׁיְהַלֵּךְ לְאָרְכָּהּ וּלְרָחְבָּהּ. אָמַר רַבִּי יַעֲקֹב בֶּן זַבְדִּי טַעֲמֵיהּ דְּרַבִּי אֱלִיעֶזֶר קוּם הִתְהַלֵּךְ בָּאָרֶץ וגו': 44.12. וַיּוֹצֵא אֹתוֹ הַחוּצָה (בראשית טו, ה), רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי וְכִי מִחוּץ לָעוֹלָם הוֹצִיאוֹ, שֶׁאָמַר הַכָּתוּב: וַיּוֹצֵא אֹתוֹ הַחוּצָה, אֶלָּא אַחְוֵי לֵיהּ שׁוֹקְקֵי שְׁמַיָא, הֵיךְ מָה דְאַתְּ אָמַר (משלי ח, כו): עַד לֹא עָשָׂה אֶרֶץ וְחוּצוֹת, אָמַר רַבִּי יְהוּדָה בְּשֵׁם רַבִּי יוֹחָנָן הֶעֱלָה אוֹתוֹ לְמַעְלָה מִכִּפַּת הַרָקִיעַ, הוּא דְּאָמַר לֵיהּ (בראשית טו, ה): הַבֶּט נָא הַשָּׁמַיְמָה, אֵין הַבָּטָה אֶלָּא מִלְּמַעְלָה לְמַטָּה. רַבָּנָן אָמְרֵי נָבִיא אַתְּ וְאֵין אַתְּ אַסְטְרוֹלוֹגוֹס, שֶׁנֶּאֱמַר (בראשית כ, יז): וְעַתָּה הָשֵׁב אֵשֶׁת הָאִישׁ כִּי נָבִיא הוּא. בִּימֵי יִרְמְיָהוּ בִּקְּשׁוּ יִשְׂרָאֵל לָבוֹא לִידֵי מִדָּה זוֹ, וְלֹא הִנִּיחַ לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִכְתִיב (ירמיה י, ב): כֹּה אָמַר ה' אֶל דֶּרֶךְ הַגּוֹיִם אַל תִּלְמָדוּ וּמֵאֹתוֹת הַשָּׁמַיִם אַל תֵּחָתּוּ וגו', כְּבָר אַבְרָהָם אֲבִיכֶם בִּקֵּשׁ לָבוֹא לִידֵי מִדָּה זוֹ וְלֹא הִנַּחְתִּי אוֹתוֹ. וְאָמַר רַבִּי לֵוִי עַד דְּסַנְדְּלָא בְּרַגְלִיךְ דְּרִיס כּוּבָא, וְכָל מִי שֶׁהוּא נָתוּן לְמַטָּה מֵהֶם הוּא מִתְיָרֵא מֵהֶם, אֲבָל אַתְּ שֶׁאַתְּ נָתוּן לְמַעְלָה מֵהֶם דָּיְישֵׁם. רַבִּי יוּדָן בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר שְׁלשָׁה דְבָרִים מְבַטְּלִים גְּזֵרוֹת רָעוֹת, וְאֵלּוּ הֵם, תְּפִלָּה וּצְדָקָה וּתְשׁוּבָה, וּשְׁלָשְׁתָּן נֶאֶמְרוּ בְּפָסוּק אֶחָד, הֲדָא הוּא דִכְתִיב (דברי הימים ב ז, יד): וְיִכָּנְעוּ עַמִּי אֲשֶׁר נִקְרָא שְׁמִי עֲלֵיהֶם וְיִתְפַּלְּלוּ, זוֹ תְּפִלָּה. (דברי הימים ב ז, יד): וִיבַקְּשׁוּ פָנַי, הֲרֵי צְדָקָה, כְּמָא דְאַתְּ אָמַר (תהלים יז, טו): אֲנִי בְּצֶדֶק אֶחֱזֶה פָנֶיךָ. (דברי הימים ב ז, יד): וְיָשֻׁבוּ מִדַּרְכֵיהֶם הָרָעִים, זוֹ תְּשׁוּבָה, וְאַחַר כָּךְ (דברי הימים ב ז, יד) וְאֶסְלַח לְחַטָּאתָם וְאֶרְפָּא אֶת אַרְצָם. רַבִּי הוּנָא בַּר רַב יוֹסֵף אָמַר אַף שִׁנּוּי שֵׁם וּמַעֲשֶׂה טוֹב, שִׁנּוּי הַשֵּׁם, מֵאַבְרָהָם (בראשית יז, ה): וְלֹא יִקָּרֵא עוֹד אֶת שִׁמְךָ אַבְרָם. מַעֲשֶׂה טוֹב, מֵאַנְשֵׁי נִינְוֵה, שֶׁנֶּאֱמַר (יונה ג, י): וַיַּרְא אֱלֹהִים אֶת מַעֲשֵׂיהֶם כִּי שָׁבוּ וגו'. וְיֵשׁ אוֹמְרִים אַף שִׁנּוּי מָקוֹם, שֶׁנֶּאֱמַר (בראשית יב, א): וַיֹּאמֶר ה' אֶל אַבְרָם לֶךְ לְךָ. רַבִּי מוּנָא אָמַר אַף הַתַּעֲנִית, שֶׁנֶּאֱמַר (תהלים כ, ב): יַעַנְךָ ה' בְּיוֹם צָרָה וגו'. רָבָא בַּר מַחְסֵיָא וְרַבִּי חָמָא בֶּן גּוּרְיוֹן בְּשֵׁם רַב אָמַר יָפָה תַּעֲנִית לַחֲלוֹם כָּאֵשׁ בִּנְעֹרֶת. אָמַר רַב יוֹסֵף וּבוֹ בַּיּוֹם, וַאֲפִלּוּ בְּשַׁבָּת.
61. Anon., Acts of John, 89, 87 (2nd cent. CE - 3rd cent. CE)

87. Those that were present inquired the cause, and were especially perplexed, because Drusiana had said: The Lord appeared unto me in the tomb in the likeness of John, and in that of a youth. Forasmuch, therefore, as they were perplexed and were, in a manner, not yet stablished in the faith, so as to endure it steadfastly, John said (or John bearing it patiently, said):


Subjects of this text:

subject book bibliographic info
abraham, as model of trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 76, 77
abraham, astrologer, astronomy expert Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 126
abraham, babylonian science Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 126
abraham, call in ur Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 126
abraham, cultural benefactor Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 126
abraham, discovers astrology and chaldean science Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 126
abraham, eyes of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 106
abraham, faith of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 7
abraham, gods promise to Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 55
abraham, humanity of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 381
abraham, obedience of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 211
abraham, symbolism of sarah and hagar O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 204
abraham, trust of Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 55, 76, 77
abraham, vs. abram Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 49, 75, 106, 199, 215, 222, 225, 226
abraham Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 92; DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 139, 140; Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 166; Levison, The Greek Life of Adam and Eve (2023) 830; Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 120; O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 203, 204; Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 406
abraham\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 13, 24
accad Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
alexander polyhistor, freudenthal, j. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
alexander polyhistor, ps.-eupolemus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
alexander polyhistor Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
allegorical commentary, parallels between de abrahamo and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 75
allusions, biblical Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 92
amram Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 92
ancestry, genealogy Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 120
angel/angelic passim see also archangel, worship Levison, The Greek Life of Adam and Eve (2023) 830
antichrist O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 204
antiochus iv Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 224
archetypes Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 7
assyrian kingdom O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 204
astrology, vs. understanding of the sage Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 49, 106, 215, 224
astrology Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 106, 215, 224, 226
audience, of exposition of the law Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 75
babel, tower of babel Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 24
babel Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
babylon, symbolism of O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 204
babylon/babylonia/babylonian Levison, The Greek Life of Adam and Eve (2023) 830
beneficent power, quotations and allusions to Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 38
beneficent power, the bible Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 38, 49
biblical Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 223
blessing Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 166
canon criticism, formation of DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 140
censers Levison, The Greek Life of Adam and Eve (2023) 830
chaldeans, abraham contrasted with Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 75, 106, 220, 221, 224, 225
chariot Levison, The Greek Life of Adam and Eve (2023) 830
chodollogomor, chosen father of sound Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 49, 106, 215, 224, 226
christ, symbolized in jewish bible O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 204
circumcision Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 223
collocutions Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 224, 229
copies Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 7
covenant, abrahams name change and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 49, 215, 222
covenant, omission of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 215, 222
covenant Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 92; Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 166; Levison, The Greek Life of Adam and Eve (2023) 830
covenant and creation, relation to pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 55
creation Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 7
cross Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 166
cultural benefactor topos, abraham Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 126
cultural benefactor topos, ps.-eupolemus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 126
cultural benefactor topos Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 126
damascus Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 224
day, seven Levison, The Greek Life of Adam and Eve (2023) 830
de abrahamo, philonic parallels in Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 75
de abrahamo, place of, in philos life Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 75
de abrahamo, structure of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 211
death, adam, of Levison, The Greek Life of Adam and Eve (2023) 830
descendants Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 92
deuteronomy, synchronic interpretation of DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 139, 140
discoverer/inventor (heuretēs) topos Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 126
dispersed persons\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 13
economy\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 24
egypt, sojourn in Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 38
egypt Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 166; Levison, The Greek Life of Adam and Eve (2023) 830
egypt\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 24
elect/election Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 166
eliezer Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 166
encyclical studies, hagar representing Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 199
enoch, discoverer, inventor of astrology Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 126
enoch, triad including Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 49
enos, triad including Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 49
entrance Levison, The Greek Life of Adam and Eve (2023) 830
epiphany Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 224
erech Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
eternal vs. mortal Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 220
etymologies, of abraham and abram Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 49, 106, 215, 222, 224, 225, 226
etymologies, of harran Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 215, 224, 225
etymologies of hebrew names O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 203, 204
eupolemus, concerning the jews of assyria Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
eupolemus, cultural benefactor topos Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124, 126
eupolemus, temple idealization Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
eupolemus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124, 126
eve, excellence, patriarchs as types of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 199
exegesis, originality of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 49
exegesis, traditional vs. original Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 49
exegesis Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 75
exemplars of trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 76, 77
exile Levison, The Greek Life of Adam and Eve (2023) 830
exposition of the law, programmatic and transitional statements in Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 7
exposition of the law, relation of, to other philonic works Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 75
exposition of the law Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 7
external goods, the eye of the soul Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 199
eyes, interior Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 106
eyes, light and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 106
eyes Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 222
faith, faithfulness Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 223
faith Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 7
faithfulness, of god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 55
father, fatherhood Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 241
foot/feet Levison, The Greek Life of Adam and Eve (2023) 830
frankincense Levison, The Greek Life of Adam and Eve (2023) 830
genealogical section of the pentateuch Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 7
genesis\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 13, 24
gentiles, gentile, nations Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 223
glory, hope of Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 55
god, as director Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 221, 224
god, cosmos as Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 220
god, ideas about, as theme Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 49
god, israel, of Levison, The Greek Life of Adam and Eve (2023) 830
god, love of, for humanity Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 106, 222, 226
god, obedience to Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 211
god, presence of Levison, The Greek Life of Adam and Eve (2023) 830
god, primal Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 75, 220
gold Levison, The Greek Life of Adam and Eve (2023) 830
grace, divine O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 203, 204
grace Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 55
hagar, as encyclical studies Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 199
hagar Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 199
harran, etymology of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 215, 224, 225
harran Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 75, 220, 221
hearing Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 226
hebrew, philos knowledge of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 49, 222
heliodorus Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 224
herod\u2002, primeval history Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 13
history O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 204
holy spirit Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 92
homosexuals, christian intolerance of O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 204
humanity, god loving Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 106, 222, 226
humanity of abraham Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 381
identity, identify formation Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 24
incense Levison, The Greek Life of Adam and Eve (2023) 830
isaac, nature and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 199
isaac Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 7; Levison, The Greek Life of Adam and Eve (2023) 830; O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 204
israel Levison, The Greek Life of Adam and Eve (2023) 830
israel x Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 92
itinerary\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 13, 24
jacob, practice and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 199
jacob Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 7; Levison, The Greek Life of Adam and Eve (2023) 830
jerusalem Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 223
jerusalem community, church Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 223
jesus, disciples, early followers, messianic movement Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 223
jesus, failure of his messianic enterprise vii Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 223
jesus Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 224
jewish other, ritual Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 223
jews, gods promises to O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 203, 204
jews, jewry, jewish, jewish matrix, jewish setting, anti-jewish, non-jewish Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 223
journey, earthly journey Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 13, 24
judah Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 92
judgement, final O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 204
land of israel Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 223
law of nature Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 7
laws, biblical figures as Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 7
learning and teaching, abraham associated with Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 199
lent Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 454
light, sight and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 106
logos, lord god Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 225
logos Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 220
love, of god for humanity Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 106, 222, 226
love, wifely Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 381
love Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 76
marriage, roman ideals of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 381
melchizedek Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 166
messiah Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 241
metaphor\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 13
midrash, midrashic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 223
midrash Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 166
migration\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 13
migrations of abraham, allegorical interpretation of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 106, 214, 215, 220, 221, 222, 224, 225, 226
migrations of abraham, as spiritual Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 214, 215
migrations of abraham, literal and ethical interpretations of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 211, 214, 229
migrations of abraham, second Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 220, 221, 229
migrations of abraham Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 49, 75, 106, 199, 211, 214, 215, 220, 221, 222, 224, 225, 226, 229, 381
military campaigns, wives joining Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 381
mist Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 222
mortal vs. eternal Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 220
moses, chaldean beliefs and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 225
moses Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 92; Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 454; Levison, The Greek Life of Adam and Eve (2023) 830
mourning customs, the multitude Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 229
names of god, masculine participle Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 220
nature, isaac and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 199
neuter participle Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 220
nimrod Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
noah, triad including Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 49
noah Levison, The Greek Life of Adam and Eve (2023) 830
nobility Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 406
nomad\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 24
nomadic life\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 24
normativity, pentateuch, redaction of DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 139, 140
oil, healing Levison, The Greek Life of Adam and Eve (2023) 830
omissions Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 222
patriarch Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 166
patriarch\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 13, 24
paul, pauline Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 223
paul Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 224
pentateuch, parts of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 7
pentateuch Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 171
perception of god, by abraham Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 106, 215, 221, 222, 225, 226
perception of god, god aiding Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 106, 215, 222, 224, 226
perception of god Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 75, 106, 220
pharisees Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 241
philo, de abrahamos place in life of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 75
philo, influences on, greek and roman Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 381
philo, influences on Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 49
philo of byblos Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 126
phoenicians, abrahams call in ur Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 126
phoenicians, abrahams migration from babylon Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
phoenicians, abrahams piety Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 126
phoenicians, alexander polyhistor Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
phoenicians, as anonymous Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
phoenicians, concerning the jews of assyria Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
phoenicians, cultural benefactor topos Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124, 126
phoenicians, discoverer, inventor (heuretēs) topos Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 126
phoenicians, doran, r. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
phoenicians, enoch as discoverer/inventor of astrology Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 126
phoenicians, eusebius Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
phoenicians, freudenthal, j. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
phoenicians, general profile Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124, 126
phoenicians, samaritan authorship Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
phoenicians, sterling, g.e. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
phoenicians, temple argarizin Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
phoenicians Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 126
piety, as highest virtue Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 214
piety of abraham, proofs of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 211
piety of abraham Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 106
pistis iēsou Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 55
powers of god, ruling Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 225
powers of god Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 199
practice, jacob and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 199
prayers, daily Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 454
prayers Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 92
priest Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 92
priest or priesthood, levitical Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 120
prokeimena Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 454
promise Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 166
promises of god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 55, 76, 77
proofs Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 211, 381
prophecy, and fulfillment DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 140
prophet, prophecy, prophetic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 223
prophetologion, arabic Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 454
prophetologion Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 454
proselyte/proselytism Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 166
proselytes, as immigrants Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 211
proselytes Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 406
providence Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 406
ps.-eupolemus, abraham as cultural benefactor Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 126
ps.-eupolemus, abraham as military hero Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 126
ps.-eupolemus, abraham in phoenicia Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124, 126
ps.-eupolemus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124, 126
questions and answers on genesis and exodus (qge), parallels between de abrahamo and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 75
quotations, biblical Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 38
reading, lectionary Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 454
recapitulation in narrative O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 203
redemption, salvation Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 223
reliability Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 76
reward and punishment Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 7
rewards of abraham Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 7
righteous/ness Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 166
risk, relation to divine-human trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 77
roma aeterna, as second babylon O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 204
roman, rome Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 223
rome, influence of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 381
sacrifice Levison, The Greek Life of Adam and Eve (2023) 830
sarah, as migrant Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 381
sarah, chaldean background of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 381
sarah, constant presence of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 381
sarah, military campaigns of abraham and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 381
sarah, virtues of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 381
sarah, wifely love of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 381
scriptures, jewish, as source of new testament ideas about pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 76, 77
second temple period, jewry, tradition Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 223
seleucus iv Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 224
self-knowledge Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 225
sennaar, harran and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 215
sennaar, the senses Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 211
sentencing, adam, of Levison, The Greek Life of Adam and Eve (2023) 830
septuagint, lukes use Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 371
septuagint Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 241
servant, of moses Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 454
shem' Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 166
shinar Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
sight, the invisible and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 106
socrates, abraham surpassing Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 225
solitude Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 229; Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 406
sonship Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 92
soul, journey of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 75, 214, 215
soul, the eyes of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 199
sound, chosen father of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 49, 106, 215, 224, 226
specialists in physical philosophy Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 215
speech, articulate vs. internal Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 215
stars Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 106, 221, 226
stephen (of acts) Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 92
structure of de abrahamo Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 211
supersessionism, surpassed, of covenant and law Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 55