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Tiresias: The Ancient Mediterranean Religions Source Database



6304
Hebrew Bible, Psalms, 19.14


גַּם מִזֵּדִים חֲשֹׂךְ עַבְדֶּךָ אַל־יִמְשְׁלוּ־בִי אָז אֵיתָם וְנִקֵּיתִי מִפֶּשַׁע רָב׃Keep back Thy servant also from presumptuous sins, that they may not have dominion over me; then shall I be faultless, and I shall be clear from great transgression.


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

11 results
1. Hebrew Bible, Deuteronomy, 32.1 (9th cent. BCE - 3rd cent. BCE)

32.1. יִמְצָאֵהוּ בְּאֶרֶץ מִדְבָּר וּבְתֹהוּ יְלֵל יְשִׁמֹן יְסֹבְבֶנְהוּ יְבוֹנְנֵהוּ יִצְּרֶנְהוּ כְּאִישׁוֹן עֵינוֹ׃ 32.1. הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה וְתִשְׁמַע הָאָרֶץ אִמְרֵי־פִי׃ 32.1. Give ear, ye heavens, and I will speak; And let the earth hear the words of my mouth."
2. Hebrew Bible, Psalms, 1.2, 19.1-19.2, 19.7-19.11, 110.1, 119.148 (9th cent. BCE - 3rd cent. BCE)

1.2. כִּי אִם בְּתוֹרַת יְהוָה חֶפְצוֹ וּבְתוֹרָתוֹ יֶהְגֶּה יוֹמָם וָלָיְלָה׃ 19.1. לַמְנַצֵּחַ מִזְמוֹר לְדָוִד׃ 19.1. יִרְאַת יְהוָה טְהוֹרָה עוֹמֶדֶת לָעַד מִשְׁפְּטֵי־יְהוָה אֱמֶת צָדְקוּ יַחְדָּו׃ 19.2. הַשָּׁמַיִם מְסַפְּרִים כְּבוֹד־אֵל וּמַעֲשֵׂה יָדָיו מַגִּיד הָרָקִיעַ׃ 19.7. מִקְצֵה הַשָּׁמַיִם מוֹצָאוֹ וּתְקוּפָתוֹ עַל־קְצוֹתָם וְאֵין נִסְתָּר מֵחַמָּתוֹ׃ 19.8. תּוֹרַת יְהוָה תְּמִימָה מְשִׁיבַת נָפֶשׁ עֵדוּת יְהוָה נֶאֱמָנָה מַחְכִּימַת פֶּתִי׃ 19.9. פִּקּוּדֵי יְהוָה יְשָׁרִים מְשַׂמְּחֵי־לֵב מִצְוַת יְהוָה בָּרָה מְאִירַת עֵינָיִם׃ 19.11. הַנֶּחֱמָדִים מִזָּהָב וּמִפַּז רָב וּמְתוּקִים מִדְּבַשׁ וְנֹפֶת צוּפִים׃ 110.1. לְדָוִד מִזְמוֹר נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ׃ 119.148. קִדְּמוּ עֵינַי אַשְׁמֻרוֹת לָשִׂיחַ בְּאִמְרָתֶךָ׃ 1.2. But his delight is in the law of the LORD; and in His law doth he meditate day and night." 19.1. For the Leader. A Psalm of David." 19.2. The heavens declare the glory of God, and the firmament showeth His handiwork;" 19.7. His going forth is from the end of the heaven, and his circuit unto the ends of it; and there is nothing hid from the heat thereof." 19.8. The law of the LORD is perfect, restoring the soul; the testimony of the LORD is sure, making wise the simple. ." 19.9. The precepts of the LORD are right, rejoicing the heart; the commandment of the LORD is pure, enlightening the eyes." 19.10. The fear of the LORD is clean, enduring for ever; the ordices of the LORD are true, they are righteous altogether;" 19.11. More to be desired are they than gold, yea, than much fine gold; sweeter also than honey and the honeycomb." 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.'" 119.148. Mine eyes forestalled the night-watches, that I might meditate in Thy word."
3. Hebrew Bible, Jeremiah, 17.8 (8th cent. BCE - 5th cent. BCE)

17.8. וְהָיָה כְּעֵץ שָׁתוּל עַל־מַיִם וְעַל־יוּבַל יְשַׁלַּח שָׁרָשָׁיו וְלֹא ירא [יִרְאֶה] כִּי־יָבֹא חֹם וְהָיָה עָלֵהוּ רַעֲנָן וּבִשְׁנַת בַּצֹּרֶת לֹא יִדְאָג וְלֹא יָמִישׁ מֵעֲשׂוֹת פֶּרִי׃ 17.8. For he shall be as a tree planted by the waters, And that spreadeth out its roots by the river, And shall not see when heat cometh, But its foliage shall be luxuriant; And shall not be anxious in the year of drought, Neither shall cease from yielding fruit."
4. Anon., 1 Enoch, 93.9 (3rd cent. BCE - 2nd cent. BCE)

93.9. And after that in the seventh week shall an apostate generation arise, And many shall be its deeds, And all its deeds shall be apostate.
5. Philo of Alexandria, On Curses, 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.
6. Philo of Alexandria, On The Contemplative Life, 25 (1st cent. BCE - 1st cent. CE)

25. And in every house there is a sacred shrine which is called the holy place, and the monastery in which they retire by themselves and perform all the mysteries of a holy life, bringing in nothing, neither meat, nor drink, nor anything else which is indispensable towards supplying the necessities of the body, but studying in that place the laws and the sacred oracles of God enunciated by the holy prophets, and hymns, and psalms, and all kinds of other things by reason of which knowledge and piety are increased and brought to perfection.
7. New Testament, Apocalypse, 22.2 (1st cent. CE - 1st cent. CE)

22.2. in the midst of its street. On this side of the river and on that was the tree of life, bearing twelve kinds of fruits, yielding its fruit every month. The leaves of the tree were for the healing of the nations.
8. New Testament, Luke, 3.9 (1st cent. CE - 1st cent. CE)

3.9. Even now the ax also lies at the root of the trees. Every tree therefore that doesn't bring forth good fruit is cut down, and thrown into the fire.
9. New Testament, Mark, 12.36-12.37 (1st cent. CE - 1st cent. CE)

12.36. For David himself said in the Holy Spirit, 'The Lord said to my Lord, Sit at my right hand, Until I make your enemies the footstool of your feet.' 12.37. Therefore David himself calls him Lord, so how can he be his son?"The common people heard him gladly.
10. New Testament, Matthew, 3.10, 7.17-7.19, 22.43-22.44 (1st cent. CE - 1st cent. CE)

3.10. Even now the ax lies at the root of the trees. Therefore, every tree that doesn't bring forth good fruit is cut down, and cast into the fire. 7.17. Even so, every good tree produces good fruit; but the corrupt tree produces evil fruit. 7.18. A good tree can't produce evil fruit, neither can a corrupt tree produce good fruit. 7.19. Every tree that doesn't grow good fruit is cut down, and thrown into the fire. 22.43. He said to them, "How then does David in the Spirit call him Lord, saying 22.44. 'The Lord said to my Lord, Sit on my right hand, Until I make your enemies a footstool for your feet?'
11. Tertullian, Against The Jews, 3 (2nd cent. CE - 3rd cent. CE)

3. But Abraham, (you say,) was circumcised. Yes, but he pleased God before his circumcision; nor yet did he observe the Sabbath. For he had accepted circumcision; but such as was to be for a sign of that time, not for a prerogative title to salvation. In fact, subsequent patriarchs were uncircumcised, like Melchizedek, who, uncircumcised, offered to Abraham himself, already circumcised, on his return from battle, bread and wine. But again, (you say) the son of Moses would upon one occasion have been choked by an angel, if Zipporah, had not circumcised the foreskin of the infant with a pebble; whence, there is the greatest peril if any fail to circumcise the foreskin of his flesh. Nay, but if circumcision altogether brought salvation, even Moses himself, in the case of his own son, would not have omitted to circumcise him on the eighth day; whereas it is agreed that Zipporah did it on the journey, at the compulsion of the angel. Consider we, accordingly, that one single infant's compulsory circumcision cannot have prescribed to every people, and founded, as it were, a law for keeping this precept. For God, foreseeing that He was about to give this circumcision to the people of Israel for a sign, not for salvation, urges the circumcision of the son of Moses, their future leader, for this reason; that, since He had begun, through him, to give the People the precept of circumcision, the people should not despise it, from seeing this example (of neglect) already exhibited conspicuously in their leader's son. For circumcision had to be given; but as a sign, whence Israel in the last time would have to be distinguished, when, in accordance with their deserts, they should be prohibited from entering the holy city, as we see through the words of the prophets, saying, Your land is desert; your cities utterly burnt with fire; your country, in your sight, strangers shall eat up; and, deserted and subverted by strange peoples, the daughter of Zion shall be derelict, like a shed in a vineyard, and like a watchhouse in a cucumber-field, and as it were a city which is being stormed. Why so? Because the subsequent discourse of the prophet reproaches them, saying, Sons have I begotten and upraised, but they have reprobated me; and again, And if you shall have outstretched hands, I will avert my face from you; and if you shall have multiplied prayers, I will not hear you: for your hands are full of blood; Isaiah 1:15 and again, Woe! sinful nation; a people full of sins; wicked sons; you have quite forsaken God, and have provoked unto indignation the Holy One of Israel. Isaiah 1:4 This, therefore, was God's foresight - that of giving circumcision to Israel, for a sign whence they might be distinguished when the time should arrive wherein their above-mentioned deserts should prohibit their admission into Jerusalem: which circumstance, because it was to be, used to be announced; and, because we see it accomplished, is recognised by us. For, as the carnal circumcision, which was temporary, was in wrought for a sign in a contumacious people, so the spiritual has been given for salvation to an obedient people; while the prophet Jeremiah says, Make a renewal for you, and sow not in thorns; be circumcised to God, and circumcise the foreskin of your heart: and in another place he says, Behold, days shall come, says the Lord, and I will draw up, for the house of Judah and for the house of Jacob, a new testament; not such as I once gave their fathers in the day wherein I led them out from the land of Egypt. Whence we understand that the coming cessation of the former circumcision then given, and the coming procession of a new law (not such as He had already given to the fathers), are announced: just as Isaiah foretold, saying that in the last days the mount of the Lord and the house of God were to be manifest above the tops of the mounts: And it shall be exalted, he says, above the hills; and there shall come over it all nations; and many shall walk, and say, Come, ascend we unto the mount of the Lord, and unto the house of the God of Jacob, Isaiah 2:2-3 - not of Esau, the former son, but of Jacob, the second; that is, of our people, whose mount is Christ, pr cised without concisors' hands, filling every land, shown in the book of Daniel. In short, the coming procession of a new law out of this house of the God of Jacob Isaiah in the ensuing words announces, saying, For from Zion shall go out a law, and the word of the Lord out of Jerusalem, and shall judge among the nations,- that is, among us, who have been called out of the nations -and they shall join to beat their glaives into ploughs, and their lances into sickles; and nations shall not take up glaive against nation, and they shall no more learn to fight. Isaiah 2:3-4 Who else, therefore, are understood but we, who, fully taught by the new law, observe these practices - the old law being obliterated, the coming of whose abolition the action itself demonstrates? For the wont of the old law was to avenge itself by the vengeance of the glaive, and to pluck out eye for eye, and to inflict retaliatory revenge for injury. But the new law's wont was to point to clemency, and to convert to tranquillity the pristine ferocity of glaives and lances, and to remodel the pristine execution of war upon the rivals and foes of the law into the pacific actions of ploughing and tilling the land. Therefore as we have shown above that the coming cessation of the old law and of the carnal circumcision was declared, so, too, the observance of the new law and the spiritual circumcision has shone out into the voluntary obediences of peace. For a people, he says, whom I knew not has served me; in obedience of the ear it has obeyed me. Prophets made the announcement. But what is the people which was ignorant of God, but ours, who in days bygone knew not God? And who, in the hearing of the ear, gave heed to Him, but we, who, forsaking idols, have been converted to God? For Israel- who had been known to God, and who had by Him been upraised in Egypt, and was transported through the Red Sea, and who in the desert, fed forty years with manna, was wrought to the semblance of eternity, and not contaminated with human passions, or fed on this world's meats, but fed on angel's loaves - the manna - and sufficiently bound to God by His benefits - forgot his Lord and God, saying to Aaron: Make us gods, to go before us: for that Moses, who ejected us from the land of Egypt, has quite forsaken us; and what has befallen him we know not. And accordingly we, who were not the people of God in days bygone, have been made His people, by accepting the new law above mentioned, and the new circumcision before foretold.


Subjects of this text:

subject book bibliographic info
agency, of christ McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 52
christians Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 52
commandment, commandments Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 185
covenant Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 17
creation and ownership, hellenistic views McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 52
creation and ownership, related to redemption McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 52
david, king Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 52
decalogue (midrash), demarcation, line of Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 52
galilee Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 52
gender Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 52
happy ending Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 52
heart Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 185
israelites Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 185
jesus Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 52
jewish Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 52
labor Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 185
law, jewish Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 17
law of moses/torah McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 52
marriage Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 52
memorization Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 185
messiah Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 52
moral order McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 52
oracles Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 17
philo of alexandria Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 17
purification Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 185
recital, recitation Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 185
redemption McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 52
religion Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 52
repetition Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 185
sabbath Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 185
semitisms Allison, 4 Baruch (2018) 439
septuagint Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 17
skin disease Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 185
social order' McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 52
territory Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 52
therapeutae Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 17
torah Allison, 4 Baruch (2018) 439