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Tiresias: The Ancient Mediterranean Religions Source Database



6276
Hebrew Bible, Song Of Songs, 8.6-8.7


שִׂימֵנִי כַחוֹתָם עַל־לִבֶּךָ כַּחוֹתָם עַל־זְרוֹעֶךָ כִּי־עַזָּה כַמָּוֶת אַהֲבָה קָשָׁה כִשְׁאוֹל קִנְאָה רְשָׁפֶיהָ רִשְׁפֵּי אֵשׁ שַׁלְהֶבֶתְיָה׃Set me as a seal upon thy heart, As a seal upon thine arm; For love is strong as death, Jealousy is cruel as the grave; The flashes thereof are flashes of fire, A very flame of the LORD.


מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת־הָאַהֲבָה וּנְהָרוֹת לֹא יִשְׁטְפוּהָ אִם־יִתֵּן אִישׁ אֶת־כָּל־הוֹן בֵּיתוֹ בָּאַהֲבָה בּוֹז יָבוּזוּ לוֹ׃Many waters cannot quench love, Neither can the floods drown it; If a man would give all the substance of his house for love, He would utterly be contemned.


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

28 results
1. Hebrew Bible, Song of Songs, 1.2, 1.8, 2.2, 2.7-2.14, 2.16-2.17, 3.5-3.6, 4.6, 4.8-4.12, 5.1-5.16, 6.1, 6.3, 6.10, 7.1, 7.5, 7.8-7.9, 7.12, 8.4-8.5, 8.7-8.14 (9th cent. BCE - 3rd cent. BCE)

1.2. יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ כִּי־טוֹבִים דֹּדֶיךָ מִיָּיִן׃ 1.8. אִם־לֹא תֵדְעִי לָךְ הַיָּפָה בַּנָּשִׁים צְאִי־לָךְ בְּעִקְבֵי הַצֹּאן וּרְעִי אֶת־גְּדִיֹּתַיִךְ עַל מִשְׁכְּנוֹת הָרֹעִים׃ 2.2. כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים כֵּן רַעְיָתִי בֵּין הַבָּנוֹת׃ 2.7. הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלִַם בִּצְבָאוֹת אוֹ בְּאַיְלוֹת הַשָּׂדֶה אִם־תָּעִירוּ וְאִם־תְּעוֹרְרוּ אֶת־הָאַהֲבָה עַד שֶׁתֶּחְפָּץ׃ 2.8. קוֹל דּוֹדִי הִנֵּה־זֶה בָּא מְדַלֵּג עַל־הֶהָרִים מְקַפֵּץ עַל־הַגְּבָעוֹת׃ 2.9. דּוֹמֶה דוֹדִי לִצְבִי אוֹ לְעֹפֶר הָאַיָּלִים הִנֵּה־זֶה עוֹמֵד אַחַר כָּתְלֵנוּ מַשְׁגִּיחַ מִן־הַחֲלֹּנוֹת מֵצִיץ מִן־הַחֲרַכִּים׃ 2.11. כִּי־הִנֵּה הסתו [הַסְּתָיו] עָבָר הַגֶּשֶׁם חָלַף הָלַךְ לוֹ׃ 2.12. הַנִּצָּנִים נִרְאוּ בָאָרֶץ עֵת הַזָּמִיר הִגִּיעַ וְקוֹל הַתּוֹר נִשְׁמַע בְּאַרְצֵנוּ׃ 2.13. הַתְּאֵנָה חָנְטָה פַגֶּיהָ וְהַגְּפָנִים סְמָדַר נָתְנוּ רֵיחַ קוּמִי לכי [לָךְ] רַעְיָתִי יָפָתִי וּלְכִי־לָךְ׃ 2.14. יוֹנָתִי בְּחַגְוֵי הַסֶּלַע בְּסֵתֶר הַמַּדְרֵגָה הַרְאִינִי אֶתּ־מַרְאַיִךְ הַשְׁמִיעִינִי אֶת־קוֹלֵךְ כִּי־קוֹלֵךְ עָרֵב וּמַרְאֵיךְ נָאוֶה׃ 2.16. דּוֹדִי לִי וַאֲנִי לוֹ הָרֹעֶה בַּשּׁוֹשַׁנִּים׃ 2.17. עַד שֶׁיָּפוּחַ הַיּוֹם וְנָסוּ הַצְּלָלִים סֹב דְּמֵה־לְךָ דוֹדִי לִצְבִי אוֹ לְעֹפֶר הָאַיָּלִים עַל־הָרֵי בָתֶר׃ 3.5. הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלִַם בִּצְבָאוֹת אוֹ בְּאַיְלוֹת הַשָּׂדֶה אִם־תָּעִירוּ וְאִם־תְּעוֹרְרוּ אֶת־הָאַהֲבָה עַד שֶׁתֶּחְפָּץ׃ 3.6. מִי זֹאת עֹלָה מִן־הַמִּדְבָּר כְּתִימֲרוֹת עָשָׁן מְקֻטֶּרֶת מוֹר וּלְבוֹנָה מִכֹּל אַבְקַת רוֹכֵל׃ 4.6. עַד שֶׁיָּפוּחַ הַיּוֹם וְנָסוּ הַצְּלָלִים אֵלֶךְ לִי אֶל־הַר הַמּוֹר וְאֶל־גִּבְעַת הַלְּבוֹנָה׃ 4.8. אִתִּי מִלְּבָנוֹן כַּלָּה אִתִּי מִלְּבָנוֹן תָּבוֹאִי תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה מֵרֹאשׁ שְׂנִיר וְחֶרְמוֹן מִמְּעֹנוֹת אֲרָיוֹת מֵהַרְרֵי נְמֵרִים׃ 4.9. לִבַּבְתִּנִי אֲחֹתִי כַלָּה לִבַּבְתִּינִי באחד [בְּאַחַת] מֵעֵינַיִךְ בְּאַחַד עֲנָק מִצַּוְּרֹנָיִךְ׃ 4.11. נֹפֶת תִּטֹּפְנָה שִׂפְתוֹתַיִךְ כַּלָּה דְּבַשׁ וְחָלָב תַּחַת לְשׁוֹנֵךְ וְרֵיחַ שַׂלְמֹתַיִךְ כְּרֵיחַ לְבָנוֹן׃ 4.12. גַּן נָעוּל אֲחֹתִי כַלָּה גַּל נָעוּל מַעְיָן חָתוּם׃ 5.1. דּוֹדִי צַח וְאָדוֹם דָּגוּל מֵרְבָבָה׃ 5.1. בָּאתִי לְגַנִּי אֲחֹתִי כַלָּה אָרִיתִי מוֹרִי עִם־בְּשָׂמִי אָכַלְתִּי יַעְרִי עִם־דִּבְשִׁי שָׁתִיתִי יֵינִי עִם־חֲלָבִי אִכְלוּ רֵעִים שְׁתוּ וְשִׁכְרוּ דּוֹדִים׃ 5.2. אֲנִי יְשֵׁנָה וְלִבִּי עֵר קוֹל דּוֹדִי דוֹפֵק פִּתְחִי־לִי אֲחֹתִי רַעְיָתִי יוֹנָתִי תַמָּתִי שֶׁרֹּאשִׁי נִמְלָא־טָל קְוֻּצּוֹתַי רְסִיסֵי לָיְלָה׃ 5.3. פָּשַׁטְתִּי אֶת־כֻּתָּנְתִּי אֵיכָכָה אֶלְבָּשֶׁנָּה רָחַצְתִּי אֶת־רַגְלַי אֵיכָכָה אֲטַנְּפֵם׃ 5.4. דּוֹדִי שָׁלַח יָדוֹ מִן־הַחֹר וּמֵעַי הָמוּ עָלָיו׃ 5.5. קַמְתִּי אֲנִי לִפְתֹּחַ לְדוֹדִי וְיָדַי נָטְפוּ־מוֹר וְאֶצְבְּעֹתַי מוֹר עֹבֵר עַל כַּפּוֹת הַמַּנְעוּל׃ 5.6. פָּתַחְתִּי אֲנִי לְדוֹדִי וְדוֹדִי חָמַק עָבָר נַפְשִׁי יָצְאָה בְדַבְּרוֹ בִּקַּשְׁתִּיהוּ וְלֹא מְצָאתִיהוּ קְרָאתִיו וְלֹא עָנָנִי׃ 5.7. מְצָאֻנִי הַשֹּׁמְרִים הַסֹּבְבִים בָּעִיר הִכּוּנִי פְצָעוּנִי נָשְׂאוּ אֶת־רְדִידִי מֵעָלַי שֹׁמְרֵי הַחֹמוֹת׃ 5.8. הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלִָם אִם־תִּמְצְאוּ אֶת־דּוֹדִי מַה־תַּגִּידוּ לוֹ שֶׁחוֹלַת אַהֲבָה אָנִי׃ 5.9. מַה־דּוֹדֵךְ מִדּוֹד הַיָּפָה בַּנָּשִׁים מַה־דּוֹדֵךְ מִדּוֹד שֶׁכָּכָה הִשְׁבַּעְתָּנוּ׃ 5.11. רֹאשׁוֹ כֶּתֶם פָּז קְוּצּוֹתָיו תַּלְתַּלִּים שְׁחֹרוֹת כָּעוֹרֵב׃ 5.12. עֵינָיו כְּיוֹנִים עַל־אֲפִיקֵי מָיִם רֹחֲצוֹת בֶּחָלָב יֹשְׁבוֹת עַל־מִלֵּאת׃ 5.13. לְחָיָו כַּעֲרוּגַת הַבֹּשֶׂם מִגְדְּלוֹת מֶרְקָחִים שִׂפְתוֹתָיו שׁוֹשַׁנִּים נֹטְפוֹת מוֹר עֹבֵר׃ 5.14. יָדָיו גְּלִילֵי זָהָב מְמֻלָּאִים בַּתַּרְשִׁישׁ מֵעָיו עֶשֶׁת שֵׁן מְעֻלֶּפֶת סַפִּירִים׃ 5.15. שׁוֹקָיו עַמּוּדֵי שֵׁשׁ מְיֻסָּדִים עַל־אַדְנֵי־פָז מַרְאֵהוּ כַּלְּבָנוֹן בָּחוּר כָּאֲרָזִים׃ 5.16. חִכּוֹ מַמְתַקִּים וְכֻלּוֹ מַחֲּמַדִּים זֶה דוֹדִי וְזֶה רֵעִי בְּנוֹת יְרוּשָׁלִָם׃ 6.1. אָנָה הָלַךְ דּוֹדֵךְ הַיָּפָה בַּנָּשִׁים אָנָה פָּנָה דוֹדֵךְ וּנְבַקְשֶׁנּוּ עִמָּךְ׃ 6.1. מִי־זֹאת הַנִּשְׁקָפָה כְּמוֹ־שָׁחַר יָפָה כַלְּבָנָה בָּרָה כַּחַמָּה אֲיֻמָּה כַּנִּדְגָּלוֹת׃ 6.3. אֲנִי לְדוֹדִי וְדוֹדִי לִי הָרֹעֶה בַּשׁוֹשַׁנִּים׃ 7.1. וְחִכֵּךְ כְּיֵין הַטּוֹב הוֹלֵךְ לְדוֹדִי לְמֵישָׁרִים דּוֹבֵב שִׂפְתֵי יְשֵׁנִים׃ 7.1. שׁוּבִי שׁוּבִי הַשּׁוּלַמִּית שׁוּבִי שׁוּבִי וְנֶחֱזֶה־בָּךְ מַה־תֶּחֱזוּ בַּשּׁוּלַמִּית כִּמְחֹלַת הַמַּחֲנָיִם׃ 7.5. צַוָּארֵךְ כְּמִגְדַּל הַשֵּׁן עֵינַיִךְ בְּרֵכוֹת בְּחֶשְׁבּוֹן עַל־שַׁעַר בַּת־רַבִּים אַפֵּךְ כְּמִגְדַּל הַלְּבָנוֹן צוֹפֶה פְּנֵי דַמָּשֶׂק׃ 7.8. זֹאת קוֹמָתֵךְ דָּמְתָה לְתָמָר וְשָׁדַיִךְ לְאַשְׁכֹּלוֹת׃ 7.9. אָמַרְתִּי אֶעֱלֶה בְתָמָר אֹחֲזָה בְּסַנְסִנָּיו וְיִהְיוּ־נָא שָׁדַיִךְ כְּאֶשְׁכְּלוֹת הַגֶּפֶן וְרֵיחַ אַפֵּךְ כַּתַּפּוּחִים׃ 7.12. לְכָה דוֹדִי נֵצֵא הַשָּׂדֶה נָלִינָה בַּכְּפָרִים׃ 8.4. הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלִָם מַה־תָּעִירוּ וּמַה־תְּעֹרְרוּ אֶת־הָאַהֲבָה עַד שֶׁתֶּחְפָּץ׃ 8.5. מִי זֹאת עֹלָה מִן־הַמִּדְבָּר מִתְרַפֶּקֶת עַל־דּוֹדָהּ תַּחַת הַתַּפּוּחַ עוֹרַרְתִּיךָ שָׁמָּה חִבְּלַתְךָ אִמֶּךָ שָׁמָּה חִבְּלָה יְלָדַתְךָ׃ 8.7. מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת־הָאַהֲבָה וּנְהָרוֹת לֹא יִשְׁטְפוּהָ אִם־יִתֵּן אִישׁ אֶת־כָּל־הוֹן בֵּיתוֹ בָּאַהֲבָה בּוֹז יָבוּזוּ לוֹ׃ 8.8. אָחוֹת לָנוּ קְטַנָּה וְשָׁדַיִם אֵין לָהּ מַה־נַּעֲשֶׂה לַאֲחֹתֵנוּ בַּיּוֹם שֶׁיְּדֻבַּר־בָּהּ׃ 8.9. אִם־חוֹמָה הִיא נִבְנֶה עָלֶיהָ טִירַת כָּסֶף וְאִם־דֶּלֶת הִיא נָצוּר עָלֶיהָ לוּחַ אָרֶז׃ 8.11. כֶּרֶם הָיָה לִשְׁלֹמֹה בְּבַעַל הָמוֹן נָתַן אֶת־הַכֶּרֶם לַנֹּטְרִים אִישׁ יָבִא בְּפִרְיוֹ אֶלֶף כָּסֶף׃ 8.12. כָּרְמִי שֶׁלִּי לְפָנָי הָאֶלֶף לְךָ שְׁלֹמֹה וּמָאתַיִם לְנֹטְרִים אֶת־פִּרְיוֹ׃ 8.13. הַיוֹשֶׁבֶת בַּגַּנִּים חֲבֵרִים מַקְשִׁיבִים לְקוֹלֵךְ הַשְׁמִיעִינִי׃ 8.14. בְּרַח דּוֹדִי וּדְמֵה־לְךָ לִצְבִי אוֹ לְעֹפֶר הָאַיָּלִים עַל הָרֵי בְשָׂמִים׃ 1.2. Let him kiss me with the kisses of his mouth— For thy love is better than wine. 1.8. If thou know not, O thou fairest among women, Go thy way forth by the footsteps of the flock And feed thy kids, beside the shepherds’tents. 2.2. As a lily among thorns, So is my love among the daughters. 2.7. ’I adjure you, O daughters of Jerusalem, By the gazelles, and by the hinds of the field, That ye awaken not, nor stir up love, until it please.’ 2.8. Hark! my beloved! behold, he cometh, Leaping upon the mountains, skipping upon the hills. 2.9. My beloved is like a gazelle or a young hart; Behold, he standeth behind our wall, He looketh in through the windows, He peereth through the lattice. 2.10. My beloved spoke, and said unto me: ‘Rise up, my love, my fair one, and come away. 2.11. For, lo, the winter is past, The rain is over and gone; 2.12. The flowers appear on the earth; The time of singing is come, And the voice of the turtle is heard in our land; 2.13. The fig-tree putteth forth her green figs, And the vines in blossom give forth their fragrance. Arise, my love, my fair one, and come away. 2.14. O my dove, that art in the clefts of the rock, in the covert of the cliff, Let me see thy countece, let me hear thy voice; For sweet is thy voice, and thy countece is comely.’ 2.16. My beloved is mine, and I am his, That feedeth among the lilies. 2.17. Until the day breathe, and the shadows flee away, Turn, my beloved, and be thou like a gazelle or a young hart Upon the mountains of spices. 3.5. ’I adjure you, O daughters of Jerusalem, By the gazelles, and by the hinds of the field, That ye awaken not, nor stir up love, Until it please.’ 3.6. Who is this that cometh up out of the wilderness Like pillars of smoke, Perfumed with myrrh and frankincense, With all powders of the merchant? 4.6. Until the day breathe, And the shadows flee away, I will get me to the mountain of myrrh, And to the hill of frankincense. 4.8. Come with me from Lebanon, my bride, With me from Lebanon; Look from the top of Amana, From the top of Senir and Hermon, From the lions’dens, From the mountains of the leopards. 4.9. Thou hast ravished my heart, my sister, my bride; Thou hast ravished my heart with one of thine eyes, With one bead of thy necklace. 4.10. How fair is thy love, my sister, my bride! How much better is thy love than wine! And the smell of thine ointments than all manner of spices! 4.11. Thy lips, O my bride, drop honey— Honey and milk are under thy tongue; And the smell of thy garments is like the smell of Lebanon. 4.12. A garden shut up is my sister, my bride; A spring shut up, a fountain sealed. 5.1. I am come into my garden, my sister, my bride; I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk. Eat, O friends; Drink, yea, drink abundantly, O beloved. 5.2. I sleep, but my heart waketh; Hark! my beloved knocketh: ‘Open to me, my sister, my love, my dove, my undefiled; For my head is filled with dew, My locks with the drops of the night.’ 5.3. I have put off my coat; How shall I put it on? I have washed my feet; How shall I defile them? 5.4. My beloved put in his hand by the hole of the door, And my heart was moved for him. 5.5. I rose up to open to my beloved; And my hands dropped with myrrh, And my fingers with flowing myrrh, Upon the handles of the bar. 5.6. I opened to my beloved; But my beloved had turned away, and was gone. My soul failed me when he spoke. I sought him, but I could not find him; I called him, but he gave me no answer. 5.7. The watchmen that go about the city found me, They smote me, they wounded me; The keepers of the walls took away my mantle from me. 5.8. ’I adjure you, O daughters of Jerusalem, If ye find my beloved, what will ye tell him? That I am love-sick.’ 5.9. ’What is thy beloved more than another beloved, O thou fairest among women? What is thy beloved more than another beloved, That thou dost so adjure us?’ 5.10. ’My beloved is white and ruddy, Pre-eminent above ten thousand. 5.11. His head is as the most fine gold, His locks are curled, And black as a raven. 5.12. His eyes are like doves Beside the water-brooks; Washed with milk, And fitly set. 5.13. His cheeks are as a bed of spices, As banks of sweet herbs; His lips are as lilies, Dropping with flowing myrrh. 5.14. His hands are as rods of gold Set with beryl; His body is as polished ivory Overlaid with sapphires. 5.15. His legs are as pillars of marble, Set upon sockets of fine gold; His aspect is like Lebanon, Excellent as the cedars. 5.16. His mouth is most sweet; Yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem.’ 6.1. ’Whither is thy beloved gone, O thou fairest among women? Whither hath thy beloved turned him, That we may seek him with thee?’ 6.3. I am my beloved’s, and my beloved is mine, That feedeth among the lilies.’ 6.10. Who is she that looketh forth as the dawn, Fair as the moon, Clear as the sun, Terrible as an army with banners? 7.1. Return, return, O Shulammite; Return, return, that we may look upon thee. What will ye see in the Shulammite? As it were a dance of two companies. 7.5. Thy neck is as a tower of ivory; Thine eyes as the pools in Heshbon, By the gate of Bath-rabbim; Thy nose is like the tower of Lebanon Which looketh toward Damascus. 7.8. This thy stature is like to a palm-tree, and thy breasts to clusters of grapes. 7.9. I said: ‘I will climb up into the palm-tree, I will take hold of the branches thereof; and let thy breasts be as clusters of the vine, And the smell of thy countece like apples; 7.12. Come, my beloved, let us go forth into the field; let us lodge in the villages. 8.4. ’I adjure you, O daughters of Jerusalem: Why should ye awaken, or stir up love, Until it please?’ 8.5. Who is this that cometh up from the wilderness, Leaning upon her beloved? Under the apple-tree I awakened thee; There thy mother was in travail with thee; There was she in travail and brought thee forth. 8.7. Many waters cannot quench love, Neither can the floods drown it; If a man would give all the substance of his house for love, He would utterly be contemned. 8.8. We have a little sister, And she hath no breasts; What shall we do for our sister In the day when she shall be spoken for? 8.9. If she be a wall, We will build upon her a turret of silver; And if she be a door, We will enclose her with boards of cedar. 8.10. I am a wall, And my breasts like the towers thereof; Then was I in his eyes As one that found peace. 8.11. Solomon had a vineyard at Baal-hamon; He gave over the vineyard unto keepers; Every one for the fruit thereof Brought in a thousand pieces of silver. 8.12. My vineyard, which is mine, is before me; Thou, O Solomon, shalt have the thousand, And those that keep the fruit thereof two hundred. 8.13. Thou that dwellest in the gardens, The companions hearken for thy voice: ‘Cause me to hear it.’ 8.14. Make haste, my beloved, And be thou like to a gazelle or to a young hart Upon the mountains of spices.
2. Hebrew Bible, Deuteronomy, 32.21-32.24, 33.13-33.17 (9th cent. BCE - 3rd cent. BCE)

32.21. הֵם קִנְאוּנִי בְלֹא־אֵל כִּעֲסוּנִי בְּהַבְלֵיהֶם וַאֲנִי אַקְנִיאֵם בְּלֹא־עָם בְּגוֹי נָבָל אַכְעִיסֵם׃ 32.22. כִּי־אֵשׁ קָדְחָה בְאַפִּי וַתִּיקַד עַד־שְׁאוֹל תַּחְתִּית וַתֹּאכַל אֶרֶץ וִיבֻלָהּ וַתְּלַהֵט מוֹסְדֵי הָרִים׃ 32.23. אַסְפֶּה עָלֵימוֹ רָעוֹת חִצַּי אֲכַלֶּה־בָּם׃ 32.24. מְזֵי רָעָב וּלְחֻמֵי רֶשֶׁף וְקֶטֶב מְרִירִי וְשֶׁן־בְּהֵמוֹת אֲשַׁלַּח־בָּם עִם־חֲמַת זֹחֲלֵי עָפָר׃ 33.13. וּלְיוֹסֵף אָמַר מְבֹרֶכֶת יְהֹוָה אַרְצוֹ מִמֶּגֶד שָׁמַיִם מִטָּל וּמִתְּהוֹם רֹבֶצֶת תָּחַת׃ 33.14. וּמִמֶּגֶד תְּבוּאֹת שָׁמֶשׁ וּמִמֶּגֶד גֶּרֶשׁ יְרָחִים׃ 33.15. וּמֵרֹאשׁ הַרְרֵי־קֶדֶם וּמִמֶּגֶד גִּבְעוֹת עוֹלָם׃ 33.16. וּמִמֶּגֶד אֶרֶץ וּמְלֹאָהּ וּרְצוֹן שֹׁכְנִי סְנֶה תָּבוֹאתָה לְרֹאשׁ יוֹסֵף וּלְקָדְקֹד נְזִיר אֶחָיו׃ 33.17. בְּכוֹר שׁוֹרוֹ הָדָר לוֹ וְקַרְנֵי רְאֵם קַרְנָיו בָּהֶם עַמִּים יְנַגַּח יַחְדָּו אַפְסֵי־אָרֶץ וְהֵם רִבְבוֹת אֶפְרַיִם וְהֵם אַלְפֵי מְנַשֶּׁה׃ 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." 32.22. For a fire is kindled in My nostril, And burneth unto the depths of the nether-world, And devoureth the earth with her produce, And setteth ablaze the foundations of the mountains." 32.23. I will heap evils upon them; I will spend Mine arrows upon them;" 32.24. The wasting of hunger, and the devouring of the fiery bolt, And bitter destruction; And the teeth of beasts will I send upon them, With the venom of crawling things of the dust." 33.13. And of Joseph he said: Blessed of the LORD be his land; For the precious things of heaven, for the dew, And for the deep that coucheth beneath," 33.14. And for the precious things of the fruits of the sun, And for the precious things of the yield of the moons," 33.15. And for the tops of the ancient mountains, And for the precious things of the everlasting hills," 33.16. And for the precious things of the earth and the fulness thereof, And the good will of Him that dwelt in the bush; Let the blessing come upon the head of Joseph, And upon the crown of the head of him that is prince among his brethren." 33.17. His firstling bullock, majesty is his; And his horns are the horns of the wild-ox; With them he shall gore the peoples all of them, even the ends of the earth; And they are the ten thousands of Ephraim, And they are the thousands of Manasseh."
3. Hebrew Bible, Exodus, 15.2 (9th cent. BCE - 3rd cent. BCE)

15.2. עָזִּי וְזִמְרָת יָהּ וַיְהִי־לִי לִישׁוּעָה זֶה אֵלִי וְאַנְוֵהוּ אֱלֹהֵי אָבִי וַאֲרֹמְמֶנְהוּ׃ 15.2. וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן אֶת־הַתֹּף בְּיָדָהּ וַתֵּצֶאןָ כָל־הַנָּשִׁים אַחֲרֶיהָ בְּתֻפִּים וּבִמְחֹלֹת׃ 15.2. The LORD is my strength and song, And He is become my salvation; This is my God, and I will glorify Him; My father’s God, and I will exalt Him."
4. Hebrew Bible, Genesis, 38.18 (9th cent. BCE - 3rd cent. BCE)

38.18. וַיֹּאמֶר מָה הָעֵרָבוֹן אֲשֶׁר אֶתֶּן־לָּךְ וַתֹּאמֶר חֹתָמְךָ וּפְתִילֶךָ וּמַטְּךָ אֲשֶׁר בְּיָדֶךָ וַיִּתֶּן־לָּהּ וַיָּבֹא אֵלֶיהָ וַתַּהַר לוֹ׃ 38.18. And he said: ‘What pledge shall I give thee?’ And she said: ‘Thy signet and thy cord, and thy staff that is in thy hand.’ And he gave them to her, and came in unto her, and she conceived by him."
5. Hebrew Bible, Leviticus, 6.2 (9th cent. BCE - 3rd cent. BCE)

6.2. צַו אֶת־אַהֲרֹן וְאֶת־בָּנָיו לֵאמֹר זֹאת תּוֹרַת הָעֹלָה הִוא הָעֹלָה עַל מוֹקְדָה עַל־הַמִּזְבֵּחַ כָּל־הַלַּיְלָה עַד־הַבֹּקֶר וְאֵשׁ הַמִּזְבֵּחַ תּוּקַד בּוֹ׃ 6.2. כֹּל אֲשֶׁר־יִגַּע בִּבְשָׂרָהּ יִקְדָּשׁ וַאֲשֶׁר יִזֶּה מִדָּמָהּ עַל־הַבֶּגֶד אֲשֶׁר יִזֶּה עָלֶיהָ תְּכַבֵּס בְּמָקוֹם קָדֹשׁ׃ 6.2. Command Aaron and his sons, saying: This is the law of the burnt-offering: it is that which goeth up on its firewood upon the altar all night unto the morning; and the fire of the altar shall be kept burning thereby."
6. Hebrew Bible, Numbers, 27.15-27.18 (9th cent. BCE - 3rd cent. BCE)

27.15. וַיְדַבֵּר מֹשֶׁה אֶל־יְהוָה לֵאמֹר׃ 27.16. יִפְקֹד יְהוָה אֱלֹהֵי הָרוּחֹת לְכָל־בָּשָׂר אִישׁ עַל־הָעֵדָה׃ 27.17. אֲשֶׁר־יֵצֵא לִפְנֵיהֶם וַאֲשֶׁר יָבֹא לִפְנֵיהֶם וַאֲשֶׁר יוֹצִיאֵם וַאֲשֶׁר יְבִיאֵם וְלֹא תִהְיֶה עֲדַת יְהוָה כַּצֹּאן אֲשֶׁר אֵין־לָהֶם רֹעֶה׃ 27.18. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה קַח־לְךָ אֶת־יְהוֹשֻׁעַ בִּן־נוּן אִישׁ אֲשֶׁר־רוּחַ בּוֹ וְסָמַכְתָּ אֶת־יָדְךָ עָלָיו׃ 27.15. And Moses spoke unto the LORD, saying:" 27.16. ’Let the LORD, the God of the spirits of all flesh, set a man over the congregation," 27.17. who may go out before them, and who may come in before them, and who may lead them out, and who may bring them in; that the congregation of the LORD be not as sheep which have no shepherd.’" 27.18. And the LORD said unto Moses: ‘Take thee Joshua the son of Nun, a man in whom is spirit, and lay thy hand upon him;"
7. Hebrew Bible, Psalms, 18.9, 49.15, 51.20, 93.3-93.4, 104.4 (9th cent. BCE - 3rd cent. BCE)

18.9. עָלָה עָשָׁן בְּאַפּוֹ וְאֵשׁ־מִפִּיו תֹּאכֵל גֶּחָלִים בָּעֲרוּ מִמֶּנּוּ׃ 49.15. כַּצֹּאן לִשְׁאוֹל שַׁתּוּ מָוֶת יִרְעֵם וַיִּרְדּוּ בָם יְשָׁרִים לַבֹּקֶר וצירם [וְצוּרָם] לְבַלּוֹת שְׁאוֹל מִזְּבֻל לוֹ׃ 93.3. נָשְׂאוּ נְהָרוֹת יְהוָה נָשְׂאוּ נְהָרוֹת קוֹלָם יִשְׂאוּ נְהָרוֹת דָּכְיָם׃ 93.4. מִקֹּלוֹת מַיִם רַבִּים אַדִּירִים מִשְׁבְּרֵי־יָם אַדִּיר בַּמָּרוֹם יְהוָה׃ 104.4. עֹשֶׂה מַלְאָכָיו רוּחוֹת מְשָׁרְתָיו אֵשׁ לֹהֵט׃ 18.9. Smoke arose up in His nostrils, and fire out of His mouth did devour; coals flamed forth from Him." 49.15. Like sheep they are appointed for the nether-world; death shall be their shepherd; and the upright shall have dominion over them in the morning; And their form shall be for the nether-world to wear away, That there be no habitation for it." 51.20. Do good in Thy favour unto Zion; build Thou the walls of Jerusalem." 93.3. The floods have lifted up, O LORD, The floods have lifted up their voice; The floods lift up their roaring." 93.4. Above the voices of many waters, The mighty breakers of the sea, The LORD on high is mighty." 104.4. Who makest winds Thy messengers, the flaming fire Thy ministers."
8. Hebrew Bible, 1 Kings, 6.16, 22.17 (8th cent. BCE - 5th cent. BCE)

6.16. וַיִּבֶן אֶת־עֶשְׂרִים אַמָּה מירכותי [מִיַּרְכְּתֵי] הַבַּיִת בְּצַלְעוֹת אֲרָזִים מִן־הַקַּרְקַע עַד־הַקִּירוֹת וַיִּבֶן לוֹ מִבַּיִת לִדְבִיר לְקֹדֶשׁ הַקֳּדָשִׁים׃ 22.17. וַיֹּאמֶר רָאִיתִי אֶת־כָּל־יִשְׂרָאֵל נְפֹצִים אֶל־הֶהָרִים כַּצֹּאן אֲשֶׁר אֵין־לָהֶם רֹעֶה וַיֹּאמֶר יְהוָה לֹא־אֲדֹנִים לָאֵלֶּה יָשׁוּבוּ אִישׁ־לְבֵיתוֹ בְּשָׁלוֹם׃ 6.16. And he built twenty cubits on the hinder part of the house with boards of cedar from the floor unto the joists; he even built them for himself within, for a Sanctuary, even for the most holy place." 22.17. And he said: ‘I saw all Israel scattered upon the mountains, as sheep that have no shepherd; and the LORD said: These have no master; let them return every man to his house in peace.’"
9. Hebrew Bible, 2 Kings, 2.12 (8th cent. BCE - 5th cent. BCE)

2.12. וֶאֱלִישָׁע רֹאֶה וְהוּא מְצַעֵק אָבִי אָבִי רֶכֶב יִשְׂרָאֵל וּפָרָשָׁיו וְלֹא רָאָהוּ עוֹד וַיַּחֲזֵק בִּבְגָדָיו וַיִּקְרָעֵם לִשְׁנַיִם קְרָעִים׃ 2.12. And Elisha saw it, and he cried: ‘My father, my father, the chariots of Israel and the horsemen thereof! ’ And he saw him no more; and he took hold of his own clothes, and rent them in two pieces."
10. Hebrew Bible, Amos, 7.4 (8th cent. BCE - 6th cent. BCE)

7.4. כֹּה הִרְאַנִי אֲדֹנָי יְהוִה וְהִנֵּה קֹרֵא לָרִב בָּאֵשׁ אֲדֹנָי יְהוִה וַתֹּאכַל אֶת־תְּהוֹם רַבָּה וְאָכְלָה אֶת־הַחֵלֶק׃ 7.4. Thus the Lord GOD showed me; and, behold, the Lord GOD called to contend by fire; and it devoured the great deep, and would have eaten up the land."
11. Hebrew Bible, Habakkuk, 3.5, 3.8, 3.15 (8th cent. BCE - 6th cent. BCE)

3.5. לְפָנָיו יֵלֶךְ דָּבֶר וְיֵצֵא רֶשֶׁף לְרַגְלָיו׃ 3.8. הֲבִנְהָרִים חָרָה יְהוָה אִם בַּנְּהָרִים אַפֶּךָ אִם־בַּיָּם עֶבְרָתֶךָ כִּי תִרְכַּב עַל־סוּסֶיךָ מַרְכְּבֹתֶיךָ יְשׁוּעָה׃ 3.15. דָּרַכְתָּ בַיָּם סוּסֶיךָ חֹמֶר מַיִם רַבִּים׃ 3.5. Before him goeth the pestilence, and fiery bolts go forth at His feet." 3.8. Is it, O LORD, that against the rivers, is it that Thine anger is kindled against the rivers, or Thy wrath against the sea? That Thou dost ride upon Thy horses, upon Thy chariots of victory?" 3.15. Thou hast trodden the sea with Thy horses, the foaming of mighty waters."
12. Hebrew Bible, Isaiah, 5.6, 29.10, 61.1, 62.7 (8th cent. BCE - 5th cent. BCE)

5.6. וַאֲשִׁיתֵהוּ בָתָה לֹא יִזָּמֵר וְלֹא יֵעָדֵר וְעָלָה שָׁמִיר וָשָׁיִת וְעַל הֶעָבִים אֲצַוֶּה מֵהַמְטִיר עָלָיו מָטָר׃ 61.1. שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃ 61.1. רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃ 62.7. וְאַל־תִּתְּנוּ דֳמִי לוֹ עַד־יְכוֹנֵן וְעַד־יָשִׂים אֶת־יְרוּשָׁלִַם תְּהִלָּה בָּאָרֶץ׃ 5.6. And I will lay it waste: It shall not be pruned nor hoed, But there shall come up briers and thorns; I will also command the clouds That they rain no rain upon it." 29.10. For the LORD hath poured out upon you the spirit of deep sleep, And hath closed your eyes; The prophets, and your heads, the seers, hath He covered." 61.1. The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;" 62.7. And give Him no rest, Till He establish, And till He make Jerusalem A praise in the earth.’"
13. Hebrew Bible, Joshua, 1.2 (8th cent. BCE - 5th cent. BCE)

1.2. מֹשֶׁה עַבְדִּי מֵת וְעַתָּה קוּם עֲבֹר אֶת־הַיַּרְדֵּן הַזֶּה אַתָּה וְכָל־הָעָם הַזֶּה אֶל־הָאָרֶץ אֲשֶׁר אָנֹכִי נֹתֵן לָהֶם לִבְנֵי יִשְׂרָאֵל׃ 1.2. ’Moses My servant is dead; now therefore arise, go over this Jordan, thou, and all this people, unto the land which I do give to them, even to the children of Israel."
14. Hebrew Bible, Lamentations, 2.20 (8th cent. BCE - 5th cent. BCE)

2.20. ’See, O LORD, and consider, To whom Thou hast done thus! Shall the women eat their fruit, The children that are dandled in the hands? Shall the priest and the prophet be slain In the sanctuary of the Lord?"
15. Hebrew Bible, Ezekiel, 47.1-47.12 (6th cent. BCE - 5th cent. BCE)

47.1. וְהָיָה יעמדו [עָמְדוּ] עָלָיו דַּוָּגִים מֵעֵין גֶּדִי וְעַד־עֵין עֶגְלַיִם מִשְׁטוֹחַ לַחֲרָמִים יִהְיוּ לְמִינָה תִּהְיֶה דְגָתָם כִּדְגַת הַיָּם הַגָּדוֹל רַבָּה מְאֹד׃ 47.1. וַיְשִׁבֵנִי אֶל־פֶּתַח הַבַּיִת וְהִנֵּה־מַיִם יֹצְאִים מִתַּחַת מִפְתַּן הַבַּיִת קָדִימָה כִּי־פְנֵי הַבַּיִת קָדִים וְהַמַּיִם יֹרְדִים מִתַּחַת מִכֶּתֶף הַבַּיִת הַיְמָנִית מִנֶּגֶב לַמִּזְבֵּחַ׃ 47.2. וּפְאַת־יָם הַיָּם הַגָּדוֹל מִגְּבוּל עַד־נֹכַח לְבוֹא חֲמָת זֹאת פְּאַת־יָם׃ 47.2. וַיּוֹצִאֵנִי דֶּרֶךְ־שַׁעַר צָפוֹנָה וַיְסִבֵּנִי דֶּרֶךְ חוּץ אֶל־שַׁעַר הַחוּץ דֶּרֶךְ הַפּוֹנֶה קָדִים וְהִנֵּה־מַיִם מְפַכִּים מִן־הַכָּתֵף הַיְמָנִית׃ 47.3. בְּצֵאת־הָאִישׁ קָדִים וְקָו בְּיָדוֹ וַיָּמָד אֶלֶף בָּאַמָּה וַיַּעֲבִרֵנִי בַמַּיִם מֵי אָפְסָיִם׃ 47.4. וַיָּמָד אֶלֶף וַיַּעֲבִרֵנִי בַמַּיִם מַיִם בִּרְכָּיִם וַיָּמָד אֶלֶף וַיַּעֲבִרֵנִי מֵי מָתְנָיִם׃ 47.5. וַיָּמָד אֶלֶף נַחַל אֲשֶׁר לֹא־אוּכַל לַעֲבֹר כִּי־גָאוּ הַמַּיִם מֵי שָׂחוּ נַחַל אֲשֶׁר לֹא־יֵעָבֵר׃ 47.6. וַיֹּאמֶר אֵלַי הֲרָאִיתָ בֶן־אָדָם וַיּוֹלִכֵנִי וַיְשִׁבֵנִי שְׂפַת הַנָּחַל׃ 47.7. בְּשׁוּבֵנִי וְהִנֵּה אֶל־שְׂפַת הַנַּחַל עֵץ רַב מְאֹד מִזֶּה וּמִזֶּה׃ 47.8. וַיֹּאמֶר אֵלַי הַמַּיִם הָאֵלֶּה יוֹצְאִים אֶל־הַגְּלִילָה הַקַּדְמוֹנָה וְיָרְדוּ עַל־הָעֲרָבָה וּבָאוּ הַיָּמָּה אֶל־הַיָּמָּה הַמּוּצָאִים ונרפאו [וְנִרְפּוּ] הַמָּיִם׃ 47.9. וְהָיָה כָל־נֶפֶשׁ חַיָּה אֲ‍שֶׁר־יִשְׁרֹץ אֶל כָּל־אֲשֶׁר יָבוֹא שָׁם נַחֲלַיִם יִחְיֶה וְהָיָה הַדָּגָה רַבָּה מְאֹד כִּי בָאוּ שָׁמָּה הַמַּיִם הָאֵלֶּה וְיֵרָפְאוּ וָחָי כֹּל אֲשֶׁר־יָבוֹא שָׁמָּה הַנָּחַל׃ 47.11. בצאתו [בִּצֹּאתָיו] וּגְבָאָיו וְלֹא יֵרָפְאוּ לְמֶלַח נִתָּנוּ׃ 47.12. וְעַל־הַנַּחַל יַעֲלֶה עַל־שְׂפָתוֹ מִזֶּה וּמִזֶּה כָּל־עֵץ־מַאֲכָל לֹא־יִבּוֹל עָלֵהוּ וְלֹא־יִתֹּם פִּרְיוֹ לָחֳדָשָׁיו יְבַכֵּר כִּי מֵימָיו מִן־הַמִּקְדָּשׁ הֵמָּה יוֹצְאִים והיו [וְהָיָה] פִרְיוֹ לְמַאֲכָל וְעָלֵהוּ לִתְרוּפָה׃ 47.1. And he brought me back unto the door of the house; and, behold, waters issued out from under the threshold of the house eastward, for the forefront of the house looked toward the east; and the waters came down from under, from the right side of the house, on the south of the altar. 47.2. Then brought he me out by the way of the gate northward, and led me round by the way without unto the outer gate, by the way of the gate that looketh toward the east; and, behold, there trickled forth waters on the right side." 47.3. When the man went forth eastward with the line in his hand, he measured a thousand cubits, and he caused me to pass through the waters, waters that were to the ankles." 47.4. Again he measured a thousand, and caused me to pass through the waters, waters that were to the knees. Again he measured a thousand, and caused me to pass through waters that were to the loins." 47.5. Afterward he measured a thousand; and it was a river that I could not pass through; for the waters were risen, waters to swim in, a river that could not be passed through." 47.6. And he said unto me: ‘Hast thou seen this, O son of man?’ Then he led me, and caused me to return to the bank of the river." 47.7. Now when I had been brought back, behold, upon the bank of the river were very many trees on the one side and on the other." 47.8. Then said he unto me: ‘These waters issue forth toward the eastern region, and shall go down into the Arabah; and when they shall enter into the sea, into the sea of the putrid waters, the waters shall be healed." 47.9. And it shall come to pass, that every living creature wherewith it swarmeth, whithersoever the rivers shall come, shall live; and there shall be a very great multitude of fish; for these waters are come thither, that all things be healed and may live whithersoever the river cometh." 47.10. And it shall come to pass, that fishers shall stand by it from En-gedi even unto En-eglaim; there shall be a place for the spreading of nets; their fish shall be after their kinds, as the fish of the Great Sea, exceeding many." 47.11. But the miry places thereof, and the marshes thereof, shall not be healed; they shall be given for salt." 47.12. And by the river upon the bank thereof, on this side and on that side, shall grow every tree for food, whose leaf shall not wither, neither shall the fruit thereof fail; it shall bring forth new fruit every month, because the waters thereof issue out of the sanctuary; and the fruit thereof shall be for food, and the leaf thereof for healing.’ ."
16. Hebrew Bible, Zechariah, 14.8 (5th cent. BCE - 4th cent. BCE)

14.8. וְהָיָה בַּיּוֹם הַהוּא יֵצְאוּ מַיִם־חַיִּים מִירוּשָׁלִַם חֶצְיָם אֶל־הַיָּם הַקַּדְמוֹנִי וְחֶצְיָם אֶל־הַיָּם הָאַחֲרוֹן בַּקַּיִץ וּבָחֹרֶף יִהְיֶה׃ 14.8. And it shall come to pass in that day, That living waters shall go out from Jerusalem: Half of them toward the eastern sea, And half of them toward the western sea; In summer and in winter shall it be."
17. Hebrew Bible, Daniel, 7, 10 (2nd cent. BCE - 2nd cent. BCE)

18. New Testament, 2 Corinthians, 1.8-1.10, 1.15-1.17, 1.22, 4.16 (1st cent. CE - 1st cent. CE)

19. New Testament, Acts, 5.3-5.5, 14.14 (1st cent. CE - 2nd cent. CE)

5.3. But Peter said, "Aias, why has Satan filled your heart to lie to the Holy Spirit, and to keep back part of the price of the land? 5.4. While you kept it, didn't it remain your own? After it was sold, wasn't it in your power? How is it that you have conceived this thing in your heart? You haven't lied to men, but to God. 5.5. Aias, hearing these words, fell down and died. Great fear came on all who heard these things. 14.14. But when the apostles, Barnabas and Paul, heard of it, they tore their clothes, and sprang into the multitude, crying out
20. New Testament, Apocalypse, 3.20, 12.1, 12.11, 12.15-12.16, 19.7, 21.2, 21.9, 22.17 (1st cent. CE - 1st cent. CE)

3.20. Behold, I stand at the door and knock. If anyone hears my voice and opens the door, then I will come in to him, and will dine with him, and he with me. 12.1. A great sign was seen in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars. 12.11. They overcame him because of the Lamb's blood, and because of the word of their testimony. They didn't love their life, even to death. 12.15. The serpent spewed water out of his mouth after the woman like a river, that he might cause her to be carried away by the stream. 12.16. The earth helped the woman, and the earth opened its mouth and swallowed up the river which the dragon spewed out of his mouth. 19.7. Let us rejoice and be exceedingly glad, and let us give the glory to him. For the marriage of the Lamb has come, and his wife has made herself ready. 21.2. I saw the holy city, New Jerusalem, coming down out of heaven from God, made ready like a bride adorned for her husband. 21.9. One of the seven angels who had the seven bowls, who were laden with the seven last plagues came, and he spoke with me, saying, "Come here. I will show you the wife, the Lamb's bride. 22.17. The Spirit and the bride say, "Come!" He who hears, let him say, "Come!" He who is thirsty, let him come. He who desires, let him take the water of life freely.
21. New Testament, Colossians, 2.20 (1st cent. CE - 1st cent. CE)

2.20. If you died with Christ from the elements of the world, why, as though living in the world, do you subject yourselves to ordices
22. New Testament, Hebrews, 2.11-2.18, 4.15-4.16, 5.8, 9.12, 9.14-9.15, 10.9 (1st cent. CE - 1st cent. CE)

2.11. For both he who sanctifies and those who are sanctified are all from one, for which cause he is not ashamed to call them brothers 2.12. saying, "I will declare your name to my brothers. In the midst of the congregation I will sing your praise. 2.13. Again, "I will put my trust in him." Again, "Behold, here am I and the children whom God has given me. 2.14. Since then the children have shared in flesh and blood, he also himself in like manner partook of the same, that through death he might bring to nothing him who had the power of death, that is, the devil 2.15. and might deliver all of them who through fear of death were all their lifetime subject to bondage. 2.16. For most assuredly, not to angels does he give help, but he gives help to the seed of Abraham. 2.17. Therefore he was obligated in all things to be made like his brothers, that he might become a merciful and faithful high priest in things pertaining to God, to make atonement for the sins of the people. 2.18. For in that he himself has suffered being tempted, he is able to help those who are tempted. 4.15. For we don't have a high priest who can't be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin. 4.16. Let us therefore draw near with boldness to the throne of grace, that we may receive mercy, and may find grace for help in time of need. 5.8. though he was a Son, yet learned obedience by the things which he suffered. 9.12. nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the Holy Place, having obtained eternal redemption. 9.14. how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God? 9.15. For this reason he is the mediator of a new covet, since a death has occurred for the redemption of the transgressions that were under the first covet, that those who have been called may receive the promise of the eternal inheritance. 10.9. then he has said, "Behold, I have come to do your will." He takes away the first, that he may establish the second
23. New Testament, Romans, 2.29, 16.26 (1st cent. CE - 1st cent. CE)

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.
24. New Testament, Matthew, 4.1, 12.28 (1st cent. CE - 1st cent. CE)

4.1. Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 12.28. But if I by the Spirit of God cast out demons, then the Kingdom of God has come upon you.
25. Anon., Sifra, None (2nd cent. CE - 4th cent. CE)

26. Anon., Sifre Deuteronomy, 41, 353 (2nd cent. CE - 4th cent. CE)

27. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE)

60a. חזינא ליה אזל אוקמיה להדי יומא בתקופת תמוז א"ל איסתכל ביה א"ל לא מצינא א"ל יומא דחד משמשי דקיימי קמי דקודשא בריך הוא אמרת לא מצינא לאיסתכלא ביה שכינה לא כל שכן,אמר ליה קיסר לרבי יהושע בן חנניה בעינא דאיצבית ליה נהמא לאלהיכו אמר ליה לא מצית אמאי נפישי חילוותיה א"ל איברא אמר ליה פוק צבית לגידא דרביתא דרויחא עלמא טרח שיתא ירחי קייטא אתא זיקא כנשיה לימא,טרח שיתא ירחי דסיתוא אתא מיטרא טבעיה בימא א"ל מאי האי אמר ליה הני כנושאי זלוחאי דאתו קמיה א"ל אי הכי לא מצינא,א"ל בת קיסר לר' יהושע בן חנניה אלהיכון נגרא הוא דכתיב (תהלים קד, ג) המקרה במים עליותיו אימא ליה דנעביד לי חדא מסתוריתא אמר לחיי בעא רחמי עלה ואינגעה אותבה בשוקא דרומי ויהבי לה מסתוריתא דהוו נהיגי דכל דמנגע ברומי יהבו ליה מסתוריתא ויתיב בשוקא וסתר דוללי כי היכי דליחזו אינשי וליבעי רחמי עליה,יומא חד הוה קא חליף התם הות יתבא וסתרה דוללי בשוקא דרומאי אמר לה שפירתא מסתוריתא דיהב ליך אלהי אמרה ליה אימא ליה לאלהיך לשקול מאי דיהב לי אמר לה אלהא דידן מיהב יהיב משקל לא שקיל,אמר רב יהודה שור כרסתן ופרסתן רב רישיה ורב גנובתיה וחילופא בחמרא למאי נפקא מינה למקח וממכר,ואמר רב יהודה שור שהקריב אדם הראשון קרן אחת היתה לו במצחו שנאמר (תהלים סט, לב) ותיטב לה' משור פר מקרין מפריס מקרין תרתי משמע אמר רב נחמן מקרן כתיב,ואמר רב יהודה שור שהקריב אדם הראשון קרניו קודמות לפרסותיו שנאמר ותיטב לה' משור פר מקרין מפריס מקרין ברישא והדר מפריס,מסייע ליה לר' יהושע בן לוי דאמר ריב"ל כל מעשה בראשית בקומתן נבראו בדעתן נבראו בצביונם נבראו שנאמר (בראשית ב, א) ויכולו השמים והארץ וכל צבאם אל תקרי צבאם אלא צביונם,דרש רבי חנינא בר פפא (תהלים קד, לא) יהי כבוד ה' לעולם ישמח ה' במעשיו פסוק זה שר העולם אמרו בשעה שאמר הקב"ה (בראשית א, יב) למינהו באילנות נשאו דשאים קל וחומר בעצמן,אם רצונו של הקב"ה בערבוביא למה אמר למינהו באילנות ועוד ק"ו ומה אילנות שאין דרכן לצאת בערבוביא אמר הקב"ה למינהו אנו עאכ"ו,מיד כל אחד ואחד יצא למינו פתח שר העולם ואמר יהי כבוד ה' לעולם ישמח ה' במעשיו,בעי רבינא הרכיב שני דשאים זה על גב זה 60a. bIwish to bsee Him.Rabbi Yehoshua bwent and stoodthe emperor bfacing the sun in the season of Tammuz,i.e., summer. Rabbi Yehoshua bsaid to him: Look at it.The emperor bsaid to him: I cannot.Rabbi Yehoshua bsaid to him:Now, if with regard to bthe sun, which isonly bone of the servants that stand before the Holy One, Blessed be He, you say: I cannot look at it,is it bnot all the more sowith regard to bthe Divine Presence? /b,§ The Gemara recounts: bTheRoman bemperor said to Rabbi Yehoshua ben Ḥaya: I desire to arrange bread,i.e., a meal, bfor your God.Rabbi Yehoshua bsaid to him: You cannot.The emperor asked him: bWhy?Rabbi Yehoshua said to him: bHis hosts are too great.The emperor bsaid to him: Truly,I wish to do it. Rabbi Yehoshua bsaid to him: Go out and arrangea meal bon the shore of the greatsea b[ idirvita /i], where there is a wideopen bspace.The emperor bworkedall bthe six months of summerto accomplish this. bA wind came and swept itall binto the sea. /b,The emperor bworkedto arrange another meal all bthe six months of winter. Rain came and sank itall bin the sea.The emperor bsaid toRabbi Yehoshua: bWhat is this?Rabbi Yehoshua bsaid to him: These areonly the bsweepersand floor bwashers that wait on Him,and they alone have eaten everything. The emperor bsaid to him: If so, I cannotarrange a meal before Him.,§ The Gemara recounts: bThe daughter of theRoman bemperor said to Rabbi Yehoshua ben Ḥaya: Your God is a carpenter, as it is written: “Who lays the beams of His upper chambers in the waters”(Psalms 104:3). bTell Him to make for me a distaff,a simple tool used in spinning. Rabbi Yehoshua ben Ḥaya bsaid: Very well. He prayed for mercy for her and she was strickenwith leprosy. bShe sat in the Roman market, and they gave her a distaff, since it was their customto bgive a distaff to anyone strickenwith leprosy bin Rome, andthe leper would bsit in the market and untangle bunchesof wool, bso that people would see and pray for mercy on him. /b, bOne dayRabbi Yehoshua ben Ḥaya bwas passing there,and he saw that bshe was sitting and untangling bunchesof wool bin the Roman market.Rabbi Yehoshua ben Ḥaya bsaid to her: Is the distaff my God gave you pleasing? She said to him: Tell your God to takeback bwhat He has given me.Rabbi Yehoshua ben Ḥaya bsaid to her: Our God gives,but bdoes not take. /b,§ bRav Yehuda says: A bullhas a large bpaunch andlarge bhooves. Its head is large, and its tail is large. And the oppositeis true bfor a donkey.The Gemara explains: bWhat is thepractical bdifferencethat results from such a statement? It is relevant bforpurposes of bbuying and selling.One who agrees to sell a bull must provide the buyer with one that fits this description, and the opposite for a donkey., bAnd Rav Yehuda says:The bbull that Adam, the firstman, bsacrificedas a thanks offering for his life being spared bhad a single horn on its forehead, as it is stated: “And it shall please the Lord better than a bullock that has horns [ imakrin /i] and hoofs”(Psalms 69:32). The Gemara comments: On the contrary, the word imakrinindicates twohorns. bRav Naḥman said:Although it is vocalized in the plural, imakranis writtenin the verse, without the letter iyod /i, to indicate that it had only a single horn., bAnd Rav Yehuda says:With regard to bthe bull that Adam, the firstman, bsacrificed, its horns preceded its hooves.It was not born of a cow, but rose fully formed out of the earth such that its head emerged first, bas it is stated: “And it shall please the Lord better than a bullock that has horns and hoofs.”The phrase b“has horns”comes bfirst, andonly bafterwardthe word b“hoofs.” /b,And this bsupportsthe statement of bRabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi says: Allitems created during the bacts of Creation were created with theirfull bstature,immediately fit to bear fruit; bthey were created with theirfull mental bcapacities; they were created with theirfull bform. As it is stated: “And the heaven and the earth were finished, and all the host of them”(Genesis 2:1). bDo not readit as: b“The host of them [ itzeva’am /i]”; rather,read it as: bTheir form [ itzivyonam /i]. /b,§ bRabbi Ḥanina bar Pappa taught: “May the glory of the Lord endure forever; let the Lord rejoice in His works”(Psalms 104:31). bThis verse was stated by the minister of the world,i.e., the angel charged with overseeing the world. bWhen the Holy One, Blessed be He, said:“Let the earth put forth grass, herb yielding seed, and fruit tree bearing fruit bafter its kind”(Genesis 1:11), bthe grasses drew an ia fortiori /iinference bwith regard to themselves. /b,They reasoned: bIf the Holy One, Blessed be He, wishesthe bmixingof species, bwhy did he say: After its kind, with regard to the trees? And furthermore,let us draw ban ia fortiori /iinference: bIfwith regard to btrees, which do not naturally grow mixed,as they are large and distinct from one another, bthe Holy One, Blessed be He, said: “After its kind,” all the more sowith regard to bus,since grass naturally grows mixed., bImmediately, everykind of grass bemerged after its kind,as it is stated: “And the earth brought forth grass, herb yielding seed after its kind” (Genesis 1:12). bThe minister of the world beganto speak band said: “May the glory of the Lord endure forever; let the Lord rejoice in His works,”who do His will even when not explicitly instructed.,With regard to the above description, bRavina raises a dilemma:If one bgrafted twospecies of bgrass onto one another,as is done with trees
28. Anon., 4 Ezra, 4.36-4.37, 5.24, 5.26

4.36. And Jeremiel the archangel answered them and said, `When the number of those like yourselves is completed; for he has weighed the age in the balance 4.37. and measured the times by measure, and numbered the times by number; and he will not move or arouse them until that measure is fulfilled.' 5.24. and from all the lands of the world thou hast chosen for thyself one region, and from all the flowers of the world thou hast chosen for thyself one lily 5.26. and from all the birds that have been created thou hast named for thyself one dove, and from all the flocks that have been made thou hast provided for thyself one sheep


Subjects of this text:

subject book bibliographic info
acrostics, in the shivata for dew Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 295, 308
acrostics, reverse Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 191, 308
affliction Levison, Filled with the Spirit (2009) 260
ahab Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 63
akiva, rabbi Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 27; Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 298
allegory Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 173, 197
amor Conybeare, Abused Bodies in Roman Epic (2000) 79
aphrodite Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 173, 197
apostles, preaching by Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
beth-el, language of Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 91
beth-el, mythmaking within Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 91
bridal chamber Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 388
caritas Conybeare, Abused Bodies in Roman Epic (2000) 79
christ, and friendship Conybeare, Abused Bodies in Roman Epic (2000) 79
christology, and mariology Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 522, 525
church Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 388
circumcisio Conybeare, Abused Bodies in Roman Epic (2000) 79
combat myth Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 63, 64
consciousness Levison, Filled with the Spirit (2009) 260
dancing Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
daniel and his three companions Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 108
daughters of jerusalem Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 27, 186
david (king) Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
death Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 91; Levison, Filled with the Spirit (2009) 260
delphi Levison, Filled with the Spirit (2009) 260
desire, in the shivata for dew Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 308
devekut Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 298
dreams Levison, Filled with the Spirit (2009) 260
ecclesiology Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
eroticism Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 197
ethiopia Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 522, 525
evangelical, spirituality Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
ezekiel Levison, Filled with the Spirit (2009) 260
fertility Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 91
fertility (cults) Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 173, 197
fire, of divine presence Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 522
fire, sacrificial Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 107
fire Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 91; Levison, Filled with the Spirit (2009) 260
four empires Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 63
fragrance Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
friendship, based on first two commandments Conybeare, Abused Bodies in Roman Epic (2000) 79
friendship, spiritualization of Conybeare, Abused Bodies in Roman Epic (2000) 79
fulfilment Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 107
garden imagery, in the shivata for dew Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 308
god, love of Levison, Filled with the Spirit (2009) 260
god, promise of Levison, Filled with the Spirit (2009) 260
god, seal of Levison, Filled with the Spirit (2009) 260
greek Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
healing Levison, Filled with the Spirit (2009) 260
heaven, ascension to Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
heaven, descending from Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
heresy, heretics Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 388
holocaust Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 298
holy spirit, in poetry Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
hope Levison, Filled with the Spirit (2009) 260
human/humankind Levison, Filled with the Spirit (2009) 260
idolatry Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 108
imitatio Conybeare, Abused Bodies in Roman Epic (2000) 79
incarnation Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 522
incense Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 522
inspiration Levison, Filled with the Spirit (2009) 260
intertextuality, in the shivata for dew Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 308
jehoshaphat Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 63
jerusalem, rebuilding of Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 192
jew/jewish, literature/ authors Levison, Filled with the Spirit (2009) 260
judah (person)' "151.0_260.0@law, god's" Levison, Filled with the Spirit (2009) 260
kiddush hashem" Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 298
king, kingship Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 388
king, simile Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 91
lamps Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
law/spirit antithesis Conybeare, Abused Bodies in Roman Epic (2000) 79
life, concept of Levison, Filled with the Spirit (2009) 260
literature Levison, Filled with the Spirit (2009) 260
liturgy Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 107
love, wing of Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 522
love Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 197
mariology Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 522, 525
martyrdom Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 27, 108
mary, virgin Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 388
meir of rothenberg Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 298
mercy Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 107
messiah Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 191, 192
metaphor, metaphorical language Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 173, 197
moses, death of Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 63, 64
mot Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 91
mysticism, jewish Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 197
myth(ological), mythology Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 197
myth, and literary considerations Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 91
nations of the world Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 27
nostalgia Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 82
passion Levison, Filled with the Spirit (2009) 260
paul (saul) Levison, Filled with the Spirit (2009) 260
pliny the elder Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 290
poetry, ethiopic Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 522, 525
poetry Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 522
praise, of jesus Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
prayers, symbol for Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
prayers, written Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
prayers Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
preaching, in the early church Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
prophecy, spirit of Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
prophets, ot Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
refrains, in poetry of qallir Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 308
reshef Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 91
resurrection from the dead Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 108
roles, sexual/social Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 388
sacred death, ultra-orthodox attitude Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 298
sacrifice, christs Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 522
saints Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
samson ben ẓadok Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 298
sea, divine strife with Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 91
sex/sexuality Levison, Filled with the Spirit (2009) 260
sheol Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 91
shivata for dew (qallir), formal complexity of Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 308
shivata for dew (qallir) Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 290, 291, 292, 293, 294, 295, 308
shivata shir ha-shirim (yannai) Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 191, 192
simile Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 388
solidarity Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 107
solomon Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 522
song of songs, origins of interpretation Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 186
song of songs Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 173, 197, 388
song of songs piyyutim, future-oriented Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 82
soul, human Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 388
spirit, characterizations as, and the shadow of death Levison, Filled with the Spirit (2009) 260
spirit, characterizations as, breath (life itself) Levison, Filled with the Spirit (2009) 260
spirit, characterizations as, fire Levison, Filled with the Spirit (2009) 260
spirit, characterizations as, holy Levison, Filled with the Spirit (2009) 260
spirit, characterizations as, seal/pledge Levison, Filled with the Spirit (2009) 260
spirit, effects of, hope Levison, Filled with the Spirit (2009) 260
spirit, holy Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 107
spirit, modes of presence, indwelling Levison, Filled with the Spirit (2009) 260
spirit, modes of presence, poured out upon Levison, Filled with the Spirit (2009) 260
spirit, modes of presence, receiving of Levison, Filled with the Spirit (2009) 260
stone, michael e. Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 186
style Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
sun Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 522
swallowing, divine strife with Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 91
symbol(ic), symbolism Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 388
tamar Levison, Filled with the Spirit (2009) 260
tannaitic midrashim, relationship with amoraic midrashim Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 186
tashraq (reverse acrostic) Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 308
tasso, torquato Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 82
tefillin, temple, destruction of Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 186
temple, foundation stone of Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 290, 291
temporal horizon Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 186
thematic continuity Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 91
thematic innovation Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 91
theology, christocentric Conybeare, Abused Bodies in Roman Epic (2000) 79
title, of hymns and psalms Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
title, of tayyäs works Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
ugarit Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 197
vineyard Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 192
virgin(al), virginity Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 388
voice Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
water, and fire Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 522
waṣf' Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 108
word by word, in the shivata for dew Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 308
word of god (logos) Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 522, 525
word of life Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
yared Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525