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Tiresias: The Ancient Mediterranean Religions Source Database



8240
New Testament, 2 Corinthians, 3.13
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Intertexts (texts cited often on the same page as the searched text):

34 results
1. Hebrew Bible, Deuteronomy, 29.1 (9th cent. BCE - 3rd cent. BCE)

29.1. וַיִּקְרָא מֹשֶׁה אֶל־כָּל־יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם אַתֶּם רְאִיתֶם אֵת כָּל־אֲשֶׁר עָשָׂה יְהוָה לְעֵינֵיכֶם בְּאֶרֶץ מִצְרַיִם לְפַרְעֹה וּלְכָל־עֲבָדָיו וּלְכָל־אַרְצוֹ׃ 29.1. טַפְּכֶם נְשֵׁיכֶם וְגֵרְךָ אֲשֶׁר בְּקֶרֶב מַחֲנֶיךָ מֵחֹטֵב עֵצֶיךָ עַד שֹׁאֵב מֵימֶיךָ׃ 29.1. And Moses called unto all Israel, and said unto them: Ye have seen all that the LORD did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land;"
2. Hebrew Bible, Exodus, 12.11, 20.20, 33.11, 34.29-34.35 (9th cent. BCE - 3rd cent. BCE)

12.11. וְכָכָה תֹּאכְלוּ אֹתוֹ מָתְנֵיכֶם חֲגֻרִים נַעֲלֵיכֶם בְּרַגְלֵיכֶם וּמַקֶּלְכֶם בְּיֶדְכֶם וַאֲכַלְתֶּם אֹתוֹ בְּחִפָּזוֹן פֶּסַח הוּא לַיהוָה׃ 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׃ 34.29. וַיְהִי בְּרֶדֶת מֹשֶׁה מֵהַר סִינַי וּשְׁנֵי לֻחֹת הָעֵדֻת בְּיַד־מֹשֶׁה בְּרִדְתּוֹ מִן־הָהָר וּמֹשֶׁה לֹא־יָדַע כִּי קָרַן עוֹר פָּנָיו בְּדַבְּרוֹ אִתּוֹ׃ 34.31. וַיִּקְרָא אֲלֵהֶם מֹשֶׁה וַיָּשֻׁבוּ אֵלָיו אַהֲרֹן וְכָל־הַנְּשִׂאִים בָּעֵדָה וַיְדַבֵּר מֹשֶׁה אֲלֵהֶם׃ 34.32. וְאַחֲרֵי־כֵן נִגְּשׁוּ כָּל־בְּנֵי יִשְׂרָאֵל וַיְצַוֵּם אֵת כָּל־אֲשֶׁר דִּבֶּר יְהוָה אִתּוֹ בְּהַר סִינָי׃ 34.33. וַיְכַל מֹשֶׁה מִדַּבֵּר אִתָּם וַיִּתֵּן עַל־פָּנָיו מַסְוֶה׃ 34.34. וּבְבֹא מֹשֶׁה לִפְנֵי יְהוָה לְדַבֵּר אִתּוֹ יָסִיר אֶת־הַמַּסְוֶה עַד־צֵאתוֹ וְיָצָא וְדִבֶּר אֶל־בְּנֵי יִשְׂרָאֵל אֵת אֲשֶׁר יְצֻוֶּה׃ 34.35. וְרָאוּ בְנֵי־יִשְׂרָאֵל אֶת־פְּנֵי מֹשֶׁה כִּי קָרַן עוֹר פְּנֵי מֹשֶׁה וְהֵשִׁיב מֹשֶׁה אֶת־הַמַּסְוֶה עַל־פָּנָיו עַד־בֹּאוֹ לְדַבֵּר אִתּוֹ׃ 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." 20.20. Ye shall not make with Me—gods of silver, or gods of gold, ye shall not make unto you." 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." 34.29. And it came to pass, when Moses came down from mount Sinai with the two tables of the testimony in Moses’hand, when he came down from the mount, that Moses knew not that the skin of his face sent forth abeams while He talked with him." 34.30. And when Aaron and all the children of Israel saw Moses, behold, the skin of his face sent forth beams; and they were afraid to come nigh him." 34.31. And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him; and Moses spoke to them." 34.32. And afterward all the children of Israel came nigh, and he gave them in commandment all that the LORD had spoken with him in mount Sinai." 34.33. And when Moses had done speaking with them, he put a veil on his face." 34.34. But when Moses went in before the LORD that He might speak with him, he took the veil off, until he came out; and he came out; and spoke unto the children of Israel that which he was commanded." 34.35. And the children of Israel saw the face of Moses, that the skin of Moses’face sent forth beams; and Moses put the veil back upon his face, until he went in to speak with Him."
3. Hebrew Bible, Genesis, 9.9, 12.1, 12.3, 12.7, 15.2-15.6, 17.2, 17.5, 17.10-17.11, 18.18 (9th cent. BCE - 3rd cent. BCE)

9.9. וַאֲנִי הִנְנִי מֵקִים אֶת־בְּרִיתִי אִתְּכֶם וְאֶת־זַרְעֲכֶם אַחֲרֵיכֶם׃ 12.1. וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃ 12.1. וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃ 12.3. וַאֲבָרֲכָה מְבָרְכֶיךָ וּמְקַלֶּלְךָ אָאֹר וְנִבְרְכוּ בְךָ כֹּל מִשְׁפְּחֹת הָאֲדָמָה׃ 12.7. וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר לְזַרְעֲךָ אֶתֵּן אֶת־הָאָרֶץ הַזֹּאת וַיִּבֶן שָׁם מִזְבֵּחַ לַיהוָה הַנִּרְאֶה אֵלָיו׃ 15.2. וְאֶת־הַחִתִּי וְאֶת־הַפְּרִזִּי וְאֶת־הָרְפָאִים׃ 15.2. וַיֹּאמֶר אַבְרָם אֲדֹנָי יֱהוִה מַה־תִּתֶּן־לִי וְאָנֹכִי הוֹלֵךְ עֲרִירִי וּבֶן־מֶשֶׁק בֵּיתִי הוּא דַּמֶּשֶׂק אֱלִיעֶזֶר׃ 15.3. וַיֹּאמֶר אַבְרָם הֵן לִי לֹא נָתַתָּה זָרַע וְהִנֵּה בֶן־בֵּיתִי יוֹרֵשׁ אֹתִי׃ 15.4. וְהִנֵּה דְבַר־יְהוָה אֵלָיו לֵאמֹר לֹא יִירָשְׁךָ זֶה כִּי־אִם אֲשֶׁר יֵצֵא מִמֵּעֶיךָ הוּא יִירָשֶׁךָ׃ 15.5. וַיּוֹצֵא אֹתוֹ הַחוּצָה וַיֹּאמֶר הַבֶּט־נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים אִם־תּוּכַל לִסְפֹּר אֹתָם וַיֹּאמֶר לוֹ כֹּה יִהְיֶה זַרְעֶךָ׃ 15.6. וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃ 17.2. וּלְיִשְׁמָעֵאל שְׁמַעְתִּיךָ הִנֵּה בֵּרַכְתִּי אֹתוֹ וְהִפְרֵיתִי אֹתוֹ וְהִרְבֵּיתִי אֹתוֹ בִּמְאֹד מְאֹד שְׁנֵים־עָשָׂר נְשִׂיאִם יוֹלִיד וּנְתַתִּיו לְגוֹי גָּדוֹל׃ 17.2. וְאֶתְּנָה בְרִיתִי בֵּינִי וּבֵינֶךָ וְאַרְבֶּה אוֹתְךָ בִּמְאֹד מְאֹד׃ 17.5. וְלֹא־יִקָּרֵא עוֹד אֶת־שִׁמְךָ אַבְרָם וְהָיָה שִׁמְךָ אַבְרָהָם כִּי אַב־הֲמוֹן גּוֹיִם נְתַתִּיךָ׃ 17.11. וּנְמַלְתֶּם אֵת בְּשַׂר עָרְלַתְכֶם וְהָיָה לְאוֹת בְּרִית בֵּינִי וּבֵינֵיכֶם׃ 18.18. וְאַבְרָהָם הָיוֹ יִהְיֶה לְגוֹי גָּדוֹל וְעָצוּם וְנִבְרְכוּ בוֹ כֹּל גּוֹיֵי הָאָרֶץ׃ 9.9. ’As for Me, behold, I establish My covet with you, and with your seed after you;" 12.1. Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee." 12.3. And I will bless them that bless thee, and him that curseth thee will I curse; and in thee shall all the families of the earth be blessed.’" 12.7. 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." 15.2. And Abram said: ‘O Lord GOD, what wilt Thou give me, seeing I go hence childless, and he that shall be possessor of my house is Eliezer of Damascus?’" 15.3. And Abram said: ‘Behold, to me Thou hast given no seed, and, lo, one born in my house is to be mine heir.’" 15.4. And, behold, the word of the LORD came unto him, saying: ‘This man shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir.’" 15.5. And He brought him forth abroad, and said: ‘Look now toward heaven, and count the stars, if thou be able to count them’; and He said unto him: ‘So shall thy seed be.’" 15.6. And he believed in the LORD; and He counted it to him for righteousness." 17.2. And I will make My covet between Me and thee, and will multiply thee exceedingly.’" 17.5. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for the father of a multitude of nations have I made thee." 17.10. This is My covet, which ye shall keep, between Me and you and thy seed after thee: every male among you shall be circumcised." 17.11. And ye shall be circumcised in the flesh of your foreskin; and it shall be a token of a covet betwixt Me and you." 18.18. seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?"
4. Hebrew Bible, Hosea, 2.18-2.25 (9th cent. BCE - 3rd cent. BCE)

2.18. וְהָיָה בַיּוֹם־הַהוּא נְאֻם־יְהוָה תִּקְרְאִי אִישִׁי וְלֹא־תִקְרְאִי־לִי עוֹד בַּעְלִי׃ 2.19. וַהֲסִרֹתִי אֶת־שְׁמוֹת הַבְּעָלִים מִפִּיהָ וְלֹא־יִזָּכְרוּ עוֹד בִּשְׁמָם׃ 2.21. וְאֵרַשְׂתִּיךְ לִי לְעוֹלָם וְאֵרַשְׂתִּיךְ לִי בְּצֶדֶק וּבְמִשְׁפָּט וּבְחֶסֶד וּבְרַחֲמִים׃ 2.22. וְאֵרַשְׂתִּיךְ לִי בֶּאֱמוּנָה וְיָדַעַתְּ אֶת־יְהוָה׃ 2.23. וְהָיָה בַּיּוֹם הַהוּא אֶעֱנֶה נְאֻם־יְהוָה אֶעֱנֶה אֶת־הַשָּׁמָיִם וְהֵם יַעֲנוּ אֶת־הָאָרֶץ׃ 2.24. וְהָאָרֶץ תַּעֲנֶה אֶת־הַדָּגָן וְאֶת־הַתִּירוֹשׁ וְאֶת־הַיִּצְהָר וְהֵם יַעֲנוּ אֶת־יִזְרְעֶאל׃ 2.25. וּזְרַעְתִּיהָ לִּי בָּאָרֶץ וְרִחַמְתִּי אֶת־לֹא רֻחָמָה וְאָמַרְתִּי לְלֹא־עַמִּי עַמִּי־אַתָּה וְהוּא יֹאמַר אֱלֹהָי׃ 2.18. And it shall be at that day, saith the LORD, That thou shalt call Me Ishi, And shalt call Me no more Baali." 2.19. For I will take away the names of the Baalim out of her mouth, And they shall no more be mentioned by their name." 2.20. And in that day will I make a covet for them With the beasts of the field, and with the fowls of heaven, And with the creeping things of the ground; And I will break the bow and the sword and the battle out of the land, And will make them to lie down safely." 2.21. And I will betroth thee unto Me for ever; Yea, I will betroth thee unto Me in righteousness, and in justice, And in lovingkindness, and in compassion." 2.22. And I will betroth thee unto Me in faithfulness; And thou shalt know the LORD." 2.23. And it shall come to pass in that day, I will respond, saith the LORD, I will respond to the heavens, And they shall respond to the earth;" 2.24. And the earth shall respond to the corn, and the wine, and the oil; And they shall respond to Jezreel." 2.25. And I will sow her unto Me in the land; And I will have compassion upon her that had not obtained compassion; And I will say to them that were not My people: ‘Thou art My people’; And they shall say: ‘Thou art my God.’"
5. Hebrew Bible, Numbers, 15.30-15.31 (9th cent. BCE - 3rd cent. BCE)

15.31. כִּי דְבַר־יְהוָה בָּזָה וְאֶת־מִצְוָתוֹ הֵפַר הִכָּרֵת תִּכָּרֵת הַנֶּפֶשׁ הַהִוא עֲוֺנָה בָהּ׃ 15.30. But the soul that doeth aught with a high hand, whether he be home-born or a stranger, the same blasphemeth the LORD; and that soul shall be cut off from among his people." 15.31. Because he hath despised the word of the LORD, and hath broken His commandment; that soul shall utterly be cut off, his iniquity shall be upon him."
6. Hebrew Bible, 2 Kings, 23.2-23.3 (8th cent. BCE - 5th cent. BCE)

23.2. וַיִּזְבַּח אֶת־כָּל־כֹּהֲנֵי הַבָּמוֹת אֲשֶׁר־שָׁם עַל־הַמִּזְבְּחוֹת וַיִּשְׂרֹף אֶת־עַצְמוֹת אָדָם עֲלֵיהֶם וַיָּשָׁב יְרוּשָׁלִָם׃ 23.2. וַיַּעַל הַמֶּלֶךְ בֵּית־יְהוָה וְכָל־אִישׁ יְהוּדָה וְכָל־יֹשְׁבֵי יְרוּשָׁלִַם אִתּוֹ וְהַכֹּהֲנִים וְהַנְּבִיאִים וְכָל־הָעָם לְמִקָּטֹן וְעַד־גָּדוֹל וַיִּקְרָא בְאָזְנֵיהֶם אֶת־כָּל־דִּבְרֵי סֵפֶר הַבְּרִית הַנִּמְצָא בְּבֵית יְהוָה׃ 23.3. וַיַּרְכִּבֻהוּ עֲבָדָיו מֵת מִמְּגִדּוֹ וַיְבִאֻהוּ יְרוּשָׁלִַם וַיִּקְבְּרֻהוּ בִּקְבֻרָתוֹ וַיִּקַּח עַם־הָאָרֶץ אֶת־יְהוֹאָחָז בֶּן־יֹאשִׁיָּהוּ וַיִּמְשְׁחוּ אֹתוֹ וַיַּמְלִיכוּ אֹתוֹ תַּחַת אָבִיו׃ 23.3. וַיַּעֲמֹד הַמֶּלֶךְ עַל־הָעַמּוּד וַיִּכְרֹת אֶת־הַבְּרִית לִפְנֵי יְהוָה לָלֶכֶת אַחַר יְהוָה וְלִשְׁמֹר מִצְוֺתָיו וְאֶת־עֵדְוֺתָיו וְאֶת־חֻקֹּתָיו בְּכָל־לֵב וּבְכָל־נֶפֶשׁ לְהָקִים אֶת־דִּבְרֵי הַבְּרִית הַזֹּאת הַכְּתֻבִים עַל־הַסֵּפֶר הַזֶּה וַיַּעֲמֹד כָּל־הָעָם בַּבְּרִית׃ 23.2. And the king went up to the house of the LORD, and all the men of Judah and all the inhabitants of Jerusalem with him, and the priests, and the prophets, and all the people, both small and great; and he read in their ears all the words of the book of the covet which was found in the house of the LORD." 23.3. And the king stood on the platform, and made a covet before the LORD, to walk after the LORD, and to keep His commandments, and His testimonies, and His statutes, with all his heart, and all his soul, to confirm the words of this covet that were written in this book; and all the people stood to the covet."
7. Hebrew Bible, Isaiah, 41.8, 51.2 (8th cent. BCE - 5th cent. BCE)

41.8. וְאַתָּה יִשְׂרָאֵל עַבְדִּי יַעֲקֹב אֲשֶׁר בְּחַרְתִּיךָ זֶרַע אַבְרָהָם אֹהֲבִי׃ 51.2. בָּנַיִךְ עֻלְּפוּ שָׁכְבוּ בְּרֹאשׁ כָּל־חוּצוֹת כְּתוֹא מִכְמָר הַמְלֵאִים חֲמַת־יְהוָה גַּעֲרַת אֱלֹהָיִךְ׃ 51.2. הַבִּיטוּ אֶל־אַבְרָהָם אֲבִיכֶם וְאֶל־שָׂרָה תְּחוֹלֶלְכֶם כִּי־אֶחָד קְרָאתִיו וַאֲבָרְכֵהוּ וְאַרְבֵּהוּ׃ 41.8. But thou, Israel, My servant, Jacob whom I have chosen, The seed of Abraham My friend;" 51.2. Look unto Abraham your father, And unto Sarah that bore you; For when he was but one I called him, And I blessed him, and made him many."
8. 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."
9. Hebrew Bible, Joshua, 24.25 (8th cent. BCE - 5th cent. BCE)

24.25. וַיִּכְרֹת יְהוֹשֻׁעַ בְּרִית לָעָם בַּיּוֹם הַהוּא וַיָּשֶׂם לוֹ חֹק וּמִשְׁפָּט בִּשְׁכֶם׃ 24.25. So Joshua made a covet with the people that day, and set them a statute and an ordice in Shechem."
10. Hebrew Bible, Ezekiel, 16.59-16.63 (6th cent. BCE - 5th cent. BCE)

16.59. כִּי כֹה אָמַר אֲדֹנָי יְהוִה ועשית [וְעָשִׂיתִי] אוֹתָךְ כַּאֲשֶׁר עָשִׂית אֲשֶׁר־בָּזִית אָלָה לְהָפֵר בְּרִית׃ 16.61. וְזָכַרְתְּ אֶת־דְּרָכַיִךְ וְנִכְלַמְתְּ בְּקַחְתֵּךְ אֶת־אֲחוֹתַיִךְ הַגְּדֹלוֹת מִמֵּךְ אֶל־הַקְּטַנּוֹת מִמֵּךְ וְנָתַתִּי אֶתְהֶן לָךְ לְבָנוֹת וְלֹא מִבְּרִיתֵךְ׃ 16.62. וַהֲקִימוֹתִי אֲנִי אֶת־בְּרִיתִי אִתָּךְ וְיָדַעַתְּ כִּי־אֲנִי יְהוָה׃ 16.63. לְמַעַן תִּזְכְּרִי וָבֹשְׁתְּ וְלֹא יִהְיֶה־לָּךְ עוֹד פִּתְחוֹן פֶּה מִפְּנֵי כְּלִמָּתֵךְ בְּכַפְּרִי־לָךְ לְכָל־אֲשֶׁר עָשִׂית נְאֻם אֲדֹנָי יְהוִה׃ 16.59. For thus saith the Lord GOD: I will even deal with thee as thou hast done, who hast despised the oath in breaking the covet." 16.60. Nevertheless I will remember My covet with thee in the days of thy youth, and I will establish unto thee an everlasting covet." 16.61. Then shalt thou remember thy ways, and be ashamed, when thou shalt receive thy sisters, thine elder sisters and thy younger; and I will give them unto thee for daughters, but not because of thy covet." 16.62. And I will establish My covet with thee, and thou shalt know that I am the LORD;" 16.63. that thou mayest remember, and be confounded, and never open thy mouth any more, because of thy shame; when I have forgiven thee all that thou hast done, saith the Lord GOD.’"
11. 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?"
12. Septuagint, 3 Maccabees, 2.10 (2nd cent. BCE - 2nd cent. BCE)

13. Philo of Alexandria, On The Life of Moses, 2.12, 2.69-2.70 (1st cent. BCE - missingth cent. CE)

2.12. But that he himself is the most admirable of all the lawgivers who have ever lived in any country either among the Greeks or among the barbarians, and that his are the most admirable of all laws, and truly divine, omitting no one particular which they ought to comprehend, there is the clearest proof possible in this fact, the laws of other lawgivers 2.69. And this last thing, indeed, he had despised for a long time, and almost from the first moment that he began to prophesy and to feel a divine inspiration, thinking that it was proper that he should at all times be ready to give his whole attention to the commands of God. And how he neglected all meat and drink for forty days together, evidently because he had more excellent food than that in those contemplations with which he was inspired from above from heaven, by which also he was improved in the first instance in his mind, and, secondly, in his body, through his soul, increasing in strength and health both of body and soul, so that those who saw him afterwards could not believe that he was the same person. 2.70. For, having gone up into the loftiest and most sacred mountain in that district in accordance with the divine commands, a mountain which was very difficult of access and very hard to ascend, he is said to have remained there all that time without eating any of that food even which is necessary for life; and, as I said before, he descended again forty days afterwards, being much more beautiful in his face than when he went up, so that those who saw him wondered and were amazed, and could no longer endure to look upon him with their eyes, inasmuch as his countece shone like the light of the sun.
14. Anon., Epistle of Barnabas, 10.3-10.8 (1st cent. CE - 2nd cent. CE)

10.3. Accordingly he mentioned the swine with this intent. Thou shalt not cleave, saith he, to such men who are like unto swine; that is, when they are in luxury they forget the Lord, but when they are in want they recognize the Lord, just as the swine when it eateth knoweth not his lord, but when it is hungry it crieth out, and when it has received food again it is silent. 10.4. Neither shalt thou eat eagle nor falcon nor kite nor crow. Thou shalt not, He saith, cleave unto, or be likened to, such men who now not how to provide food for themselves by toil and sweat, but in their lawlessness seize what belongeth to others, and as if they were walking in guilelessness watch and search about for some one to rob in their rapacity, just as these birds alone do not provide food for themselves, but sit idle and seek how they may eat the meat that belongeth to others, being pestilent in their evil-doings. 10.5. And thou shalt not eat, saith He, lamprey nor polypus nor cuttle fish . Thou shalt not, He meaneth, become like unto such men, who are desperately wicked, and are already condemned to death, just as these fishes alone are accursed and swim in the depths, not swimming on the surface like the rest, but dwell on the ground beneath the deep sea. 10.6. Moreover thou shalt not eat the hare. Why so? Thou shalt not be found a corrupter of boys, nor shalt thou become like such persons; for the hare gaineth one passage in the body every year; for according to the number of years it lives it has just so many orifices. 10.7. Again, neither shalt thou eat the hyena; thou shalt not, saith He, become an adulterer or a fornicator, neither shalt thou resemble such persons. Why so? Because this animal changeth its nature year by year, and becometh at one time male and at another female. 10.8. Moreover He hath hated the weasel also and with good reason. Thou shalt not, saith He, become such as those men of whom we hear as working iniquity with their mouth for uncleanness, neither shalt thou cleave unto impure women who work iniquity with their mouth. For this animal conceiveth with its mouth.
15. Josephus Flavius, Jewish Antiquities, 3.222 (1st cent. CE - 1st cent. CE)

3.222. Every one of the heads of the tribes brought also other sacrifices, called peace-offerings, for every day two bulls, and five rams, with lambs of a year old, and kids of the goats. These heads of tribes were twelve days in sacrificing, one sacrificing every day. Now Moses went no longer up to Mount Sinai, but went into the tabernacle, and learned of God what they were to do, and what laws should be made;
16. New Testament, 1 Peter, 1.10-1.12 (1st cent. CE - 1st cent. CE)

1.10. Concerning this salvation, the prophets sought and searched diligently, who prophesied of the grace that would come to you 1.11. searching for who or what kind of time the Spirit of Christ, which was in them, pointed to, when he predicted the sufferings of Christ, and the glories that would follow them. 1.12. To them it was revealed, that not to themselves, but to you, did they minister these things, which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent out from heaven; which things angels desire to look into.
17. New Testament, 1 Corinthians, 1.22-1.23, 7.17, 9.20, 10.18, 10.32, 11.24-11.25, 12.2, 12.13, 15.3, 15.12-15.19 (1st cent. CE - 1st cent. CE)

1.22. For Jews ask for signs,Greeks seek after wisdom 1.23. but we preach Christ crucified; astumbling block to Jews, and foolishness to Greeks 7.17. Only, as the Lord hasdistributed to each man, as God has called each, so let him walk. So Icommand in all the assemblies. 9.20. To the Jews I became as a Jew, that I might gain Jews; to thosewho are under the law, as under the law, that I might gain those whoare under the law; 10.18. Consider Israel after theflesh. Don't those who eat the sacrifices have communion with the altar? 10.32. Give no occasions for stumbling, either to Jews, or to Greeks,or to the assembly of God; 11.24. When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme. 11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me. 12.2. You know that when you were heathen, you were ledaway to those mute idols, however you might be led. 12.13. For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit. 15.3. For I delivered to youfirst of all that which I also received: that Christ died for our sinsaccording to the Scriptures 15.12. Now if Christ is preached, that he has been raised from thedead, how do some among you say that there is no resurrection of thedead? 15.13. But if there is no resurrection of the dead, neither hasChrist been raised. 15.14. If Christ has not been raised, then ourpreaching is in vain, and your faith also is in vain. 15.15. Yes, weare found false witnesses of God, because we testified about God thathe raised up Christ, whom he didn't raise up, if it is so that the deadare not raised. 15.16. For if the dead aren't raised, neither hasChrist been raised. 15.17. If Christ has not been raised, your faithis vain; you are still in your sins. 15.18. Then they also who arefallen asleep in Christ have perished. 15.19. If we have only hoped inChrist in this life, we are of all men most pitiable.
18. New Testament, 1 Thessalonians, 1.9, 2.14-2.16 (1st cent. CE - 1st cent. CE)

1.9. For they themselves report concerning us what kind of a reception we had from you; and how you turned to God from idols, to serve a living and true God 2.14. For you, brothers, became imitators of the assemblies of God which are in Judea in Christ Jesus; for you also suffered the same things from your own countrymen, even as they did from the Jews; 2.15. who killed both the Lord Jesus and their own prophets, and drove us out, and didn't please God, and are contrary to all men; 2.16. forbidding us to speak to the Gentiles that they may be saved; to fill up their sins always. But wrath has come on them to the uttermost.
19. New Testament, 1 Timothy, 2.10 (1st cent. CE - 1st cent. CE)

2.10. but (which becomes women professing godliness) with good works.
20. New Testament, 2 Corinthians, 1, 2, 2.17, 3, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 3.11, 3.12, 3.14, 3.15, 3.16, 3.17, 3.18, 4, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.7-5.10, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16, 4.16-5.10, 5, 5.1, 5.5, 5.10, 5.18, 5.19, 5.20, 6, 6.1, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 6.12, 6.13, 7, 10.2, 10.3, 10.4, 10.5, 10.6, 11.22, 11.23, 11.24, 11.25 (1st cent. CE - 1st cent. CE)

21. 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.
22. New Testament, Colossians, 2.11, 3.11 (1st cent. CE - 1st cent. CE)

2.11. in whom you were also circumcised with a circumcision not made with hands, in the putting off of the body of the sins of the flesh, in the circumcision of Christ; 3.11. where there can't be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, freeman; but Christ is all, and in all.
23. New Testament, Ephesians, 2.12 (1st cent. CE - 1st cent. CE)

2.12. that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covets of the promise, having no hope and without God in the world.
24. New Testament, Galatians, 1.6, 2.3, 2.15-2.20, 3.2-3.6, 3.8, 3.10, 3.13, 3.15-3.19, 3.22, 3.25, 3.28, 4.4, 4.9, 4.22-4.31, 5.16-5.18, 6.16 (1st cent. CE - 1st cent. CE)

1.6. I marvel that you are so quickly deserting him who called you in the grace of Christ to a different gospel; 2.3. But not even Titus, whowas with me, being a Greek, was compelled to be circumcised. 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. 3.8. The Scripture,foreseeing that God would justify the Gentiles by faith, preached thegospel beforehand to Abraham, saying, "In you all the nations will beblessed. 3.10. 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 3.15. 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. 3.22. But the Scriptures shut up all things undersin, that the promise by faith in Jesus Christ might be given to thosewho believe. 3.25. But now that faithis come, we are no longer under a tutor. 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. 4.4. But when the fullness of the time came,God sent out his Son, born to a woman, born under the law 4.9. But now thatyou have come to know God, or rather to be known by God, why do youturn back again to the weak and miserable elements, to which you desireto be in bondage all over again? 4.22. For it is written that Abraham had two sons, one by thehandmaid, and one by the free woman. 4.23. However, the son by thehandmaid was born according to the flesh, but the son by the free womanwas born through promise. 4.24. These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. 4.25. For this Hagar is Mount Sinai inArabia, and answers to the Jerusalem that exists now, for she is inbondage with her children. 4.26. But the Jerusalem that is above isfree, which is the mother of us all. 4.27. For it is written,"Rejoice, you barren who don't bear. Break forth and shout, you that don't travail. For more are the children of the desolate than of her who has a husband. 4.28. Now we, brothers, as Isaac was, are children of promise. 4.29. But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now. 4.30. However what does the Scripture say? "Throw out the handmaid and herson, for the son of the handmaid will not inherit with the son of thefree woman. 4.31. So then, brothers, we are not children of ahandmaid, but of the free woman. 5.16. But I say, walk by the Spirit, and you won't fulfill the lust ofthe flesh. 5.17. For the flesh lusts against the Spirit, and theSpirit against the flesh; and these are contrary to one other, that youmay not do the things that you desire. 5.18. But if you are led by theSpirit, you are not under the law. 6.16. As many as walk by this rule, peace and mercy be on them, and onGod's Israel.
25. New Testament, Hebrews, 8.8-8.12 (1st cent. CE - 1st cent. CE)

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.
26. 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;
27. New Testament, Romans, 1.16, 2.5, 2.9, 2.12-2.13, 2.17-2.29, 3.20-3.26, 3.29-3.30, 4.3-4.5, 4.9-4.11, 4.13-4.15, 4.17-4.24, 5.20, 7.5-7.6, 9.1-9.6, 9.24, 9.27, 9.30-9.32, 10.1, 10.12, 10.19, 10.21, 11.1-11.2, 11.7-11.9, 11.13, 11.16-11.27, 16.25-16.27 (1st cent. CE - 1st cent. CE)

1.16. For I am not ashamed of the gospel of Christ, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek. 2.5. But according to your hardness and unrepentant heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God; 2.9. oppression and anguish, on every soul of man who works evil, on the Jew first, and also on the Greek. 2.12. For as many as have sinned without law will also perish without the law. As many as have sinned under the law will be judged by the law. 2.13. For it isn't the hearers of the law who are righteous before God, but the doers of the law will be justified 2.17. Indeed you bear the name of a Jew, and rest on the law, and glory in God 2.18. and know his will, and approve the things that are excellent, being instructed out of the law 2.19. and are confident that you yourself are a guide of the blind, a light to those who are in darkness 2.20. a corrector of the foolish, a teacher of babies, having in the law the form of knowledge and of the truth. 2.21. You therefore who teach another, don't you teach yourself? You who preach that a man shouldn't steal, do you steal? 2.22. You who say a man shouldn't commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 2.23. You who glory in the law, through your disobedience of the law do you dishonor God? 2.24. For "the name of God is blasphemed among the Gentiles because of you," just as it is written. 2.25. For circumcision indeed profits, if you are a doer of the law, but if you are a transgressor of the law, your circumcision has become uncircumcision. 2.26. If therefore the uncircumcised keep the ordices of the law, won't his uncircumcision be accounted as circumcision? 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? 2.28. For he is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh; 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. 3.29. Or is God the God of Jews only? Isn't he the God of Gentiles also? Yes, of Gentiles also 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. 4.4. Now to him who works, the reward is not accounted as of grace, but as of debt. 4.5. But to him who doesn't work, but believes in him who justifies the ungodly, his faith is accounted for righteousness. 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. 4.10. How then was it counted? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. 4.11. He received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision, that he might be the father of all those who believe, though they be in uncircumcision, that righteousness might also be accounted to them. 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. 4.15. For the law works wrath, for where there is no law, neither is there disobedience. 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. 4.18. Who in hope believed against hope, to the end that he might become a father of many nations, according to that which had been spoken, "So will your seed be. 4.19. Without being weakened in faith, he didn't consider his own body, already having been worn out, (he being about a hundred years old), and the deadness of Sarah's womb. 4.20. Yet, looking to the promise of God, he didn't waver through unbelief, but grew strong through faith, giving glory to God 4.21. and being fully assured that what he had promised, he was able also to perform. 4.22. Therefore it also was "reckoned to him for righteousness. 4.23. Now it was not written that it was accounted to him for his sake alone 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; 7.5. For when we were in the flesh, the sinful passions which were through the law, worked in our members to bring forth fruit to death. 7.6. But now we have been discharged from the law, having died to that in which we were held; so that we serve in newness of the spirit, and not in oldness of the letter. 9.1. I tell the truth in Christ. I am not lying, my conscience testifying with me in the Holy Spirit 9.2. that I have great sorrow and unceasing pain in my heart. 9.3. For I could wish that I myself were accursed from Christ for my brothers' sake, my relatives according to the flesh 9.4. who are Israelites; whose is the adoption, the glory, the covets, the giving of the law, the service, and the promises; 9.5. of whom are the fathers, and from whom is Christ as concerning the flesh, who is over all, God, blessed forever. Amen. 9.6. But it is not as though the word of God has come to nothing. For they are not all Israel, that are of Israel. 9.24. us, whom he also called, not from the Jews only, but also from the Gentiles? 9.27. Isaiah cries concerning Israel, "If the number of the children of Israel are as the sand of the sea, It is the remt who will be saved; 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; 10.1. Brothers, my heart's desire and my prayer to God is for Israel, that they may be saved. 10.12. For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him. 10.19. But I ask, didn't Israel know? First Moses says, "I will provoke you to jealousy with that which is no nation, With a nation void of understanding I will make you angry. 10.21. But as to Israel he says, "All day long I stretched out my hands to a disobedient and contrary people. 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. 11.2. God didn't reject his people, which he foreknew. Or don't you know what the Scripture says about Elijah? How he pleads with God against Israel: 11.7. What then? That which Israel seeks for, that he didn't obtain, but the elect obtained it, and the rest were hardened. 11.8. According as it is written, "God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, to this very day. 11.9. David says, "Let their table be made a snare, and a trap, A stumbling block, and a retribution to them. 11.13. For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry; 11.16. If the first fruit is holy, so is the lump. If the root is holy, so are the branches. 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.
28. New Testament, Luke, 4.17-4.21, 24.25-24.26 (1st cent. CE - 1st cent. CE)

4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written 4.18. The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed 4.19. And to proclaim the acceptable year of the Lord. 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21. He began to tell them, "Today, this Scripture has been fulfilled in your hearing. 24.25. He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.26. Didn't the Christ have to suffer these things and to enter into his glory?
29. New Testament, Matthew, 23.8-23.10 (1st cent. CE - 1st cent. CE)

23.8. But don't you be called 'Rabbi,' for one is your teacher, the Christ, and all of you are brothers. 23.9. Call no man on the earth your father, for one is your Father, he who is in heaven. 23.10. Neither be called masters, for one is your master, the Christ.
30. Anon., Sifre Numbers, 112 (2nd cent. CE - 4th cent. CE)

31. Clement of Alexandria, Miscellanies, 6.7 (2nd cent. CE - 3rd cent. CE)

32. Irenaeus, Refutation of All Heresies, 5.8.3 (2nd cent. CE - 3rd cent. CE)

33. Anon., Pesiqta De Rav Kahana, 12.25

34. Anon., Letter of Aristeas, 166, 165

165. it falls in their way to damage. The weasel class, too, is peculiar: for besides what has been said, it has a characteristic which is defiling: It conceives through the ears and brings forth through the


Subjects of this text:

subject book bibliographic info
2 corinthians Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 88
abraham,as model of trust Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 57
abraham,covenant of Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 154
abraham,gods promise to Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 55, 57
abraham,the patriarch,descent from Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 226
abraham,trust of Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 54, 55
allegory,and typology Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 36
allegory/allegorical,and midrash Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 154
allegory/allegorical,radical allegory Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 154
allegory/allegorical,ʾapiqoros Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 154
amoraic midrash Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 181
angel,angelic,angelic transformation,angelomorphism Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 33
antithesis Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 150
apocalyptic Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 154, 155
apologetic texts Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 176
apostles Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 150
aramaic Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 181
artapanus Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 175
augustine Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 181
authority Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 150
birth Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84, 150
blood Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84
bloom,harold Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 226
body,bodily Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 33
boldness Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 154, 155
boyarin,daniel,on circumcision Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 226
boyarin,daniel,on divine performance Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 27
boyarin,daniel,on dualism Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 34, 35
boyarin,daniel,on midrash Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 36
boyarin,daniel,on tevlo~ Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 28, 36
boyarin,daniel,poststructuralism of Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 19, 34
boyarin,daniel,semiology of Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 33
bread Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84, 150
church,as new israel Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 19
churches/tradition of paul pauline Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 181
circumcision,boyarin on Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 226
circumcision,in jewish identity Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 19
circumcision,of the heart Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 19
circumcision Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 154; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 175; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 181
conflict,of jews and christians (parting of the ways) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 181
constitution Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 176
contract,relation to trust Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 57, 58
covenant,of the flesh Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 154
covenant,renewed Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 161
covenant,with abraham Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 154
covenant Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 33; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84, 150
covenant and creation,as socio-legal instrument Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 54
covenant and creation,relation to pistis Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 54, 55, 57, 58
creation Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84, 150
creator Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84, 150
cross Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84, 150
dead sea scrolls Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 164
desire (epithumia) Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 85; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
diaspora Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 175
dietary laws biblical Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 85
dietary laws in the second-and third-century texts Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 85
dietary laws symbolic interpretation of Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 85
divine performance,boyarin on Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 27
divine performance,transformative Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 33
dream visions Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 164
dualism,boyarin on Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 34, 35
encounter Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84
epideictic Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 33
eschatology Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 57
exegesis Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 161, 162, 163, 164, 176
ezekiel,tragedian,hebraios,use of Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 175
ezekiel,tragedian Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 175
faith Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 226
faithfulness,of god Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 55, 57
faithfulness,of israel Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 58
figure Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 154, 155
first day of the week Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84, 150
food,impurity of in second- and third-century sources Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 85
fulfilment Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 150
genealogy,as flesh Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 226
genealogy,physical versus spiritual Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 27
gentile christians / gentile churches Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 181
gentiles (ethnē) Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
glory,hope of Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 54, 55
glory,of moses Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 161, 162, 163, 176
glory Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 161, 162, 163, 164, 176
gnosis,gnostic,gnosticism Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 33
god,and Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 176
god,intervention of Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 226
god,lawgiver Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 176
god,visible Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 162
god of Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
grace,and faith Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 226
grace Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 55, 58; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 150
greek,ethnos Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 181
grief (lupē) Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
hays,richard b.,echoes of scripture in the letters of paul Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 33, 34, 35, 36, 226
hebraios,ethnic label Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 175
hellenism,hellenistic Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 181
heretic Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 154, 155
heretics Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 85
history of salvation Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 150
identity,jewish,circumcision in Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 19
identity,loss of Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 27, 28, 33, 34, 35, 36
identity Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 85; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 176
interpretation,christian Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 163, 176
interpretation,hellenistic jewish Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 161, 162, 163, 164, 176
interpretation,rabbinic Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 162
israel,community of,boyarin on Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 19
israel,community of,paul on Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 226
israel Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
jesus/christ Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 161, 176
josephus Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 164, 176
judgment (divine) Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
just Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84, 150
law,2 corinthians Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 161, 162, 163, 164, 176
law,christianity Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 161, 162, 163, 164, 176
law,jewish,tevlo~ of Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 27
law Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84, 150
letter and spirit,paul on Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 19, 35
light,illumination Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 33
love Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 54, 58
manliness Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 88
martyrdom Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 33
mary Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84
meaning,pauls conception of Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 36
meaning,promise as Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 27
meaning,signifiers of Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 35
meaning,spirit as Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 36
melito Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84
messiah Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
midrash,and allegory Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 154
midrash,boyarin on Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 36
miracles Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84
moses,appearance Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 161, 162, 163, 164, 176
moses,art Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 161, 162, 163, 164, 176
moses,as christian reader Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 33
moses,as paradigm of trust Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 54
moses,as text Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 35, 36
moses,christ Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 176
moses,hebraios,use of Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 175
moses,legislator Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 164
moses,pagan literature Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 161, 162, 163, 164, 176
moses,polemics Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 163, 176
moses,veil of,paul on Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 27, 28, 33, 34, 35, 36
moses,veil of Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 154, 155
moses Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 161, 162, 163, 164, 176; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 154, 155
new creation Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 57, 58
new testament Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 150
obedience Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 58
old testament Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 150
papias of hierapolis Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84
passion Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84, 150
passions (pathē) Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
paul,and eschatology Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
paul,and passions (pathē) Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
paul,gospel of Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
paul,the apostle,conception of meaning Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 36
paul,the apostle,interpretation of israel Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 226
paul,the apostle,jewish identity of Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 19
paul,the apostle,on letter and spirit Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 19, 35
paul,the apostle,on veil of moses Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 27, 28, 33, 34, 35, 36
paul,the apostle,supersessionism of Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 27
paul Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 161, 162, 163, 164, 176; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
paul (saul) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 181
paul of tarsus Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 88
peter Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84
philo of alexandria Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 161, 162, 163, 164, 176
pistis iēsou Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 55
polemics Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 163, 176
poststructuralism,boyarins Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 19, 34
power Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84
practice,and body Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 200, 202
practice,missionary Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 200, 202
prayer Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
promise,as meaning Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 27
promises of god Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 54, 55, 57, 58
prophets Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84
pseudo-philo,liber antiquitatum,psychodrama,pauline Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 202
rabbis Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84, 150
reading of letters Alikin (2009), The Earliest History of the Christian Gathering, 164
reconciliation Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 202
reliability Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 58
reliance,on god Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 54
resurrection Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 33
reveal,revelation Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 33
revelation Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 161, 162, 163, 164, 176
rhetoric, martial Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 88
rhetorical topoi Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 33
roman assembly,correspondence Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
rome Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84, 150
sadducee/s Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 154
salvation Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84
scripture,performative meaning of Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 33, 34
second coming Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
sexual relations in second- and third-century christian sources Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 85
signifiers,of meaning Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 35
sinai,ascent and decent Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 164, 176
sinai Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 161, 162, 163, 164, 176
sophistry Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 161, 162, 163, 164, 176
spirit,as meaning Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 36
spirit,heart inscribed by Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 35
spirit,in formation of community Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 36
spirit Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 161, 162, 163, 164
spiritual Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 33
stars,astral Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 33
structure of hebrews Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 33
suffering Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84
supersessionism,pauls Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 27
supersessionism,surpassed,of covenant and law Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 54, 55, 57, 58
supersessionism Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
syncrisis Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 33
tacitus,boyarin on Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 28, 36
tacitus,of law Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 27
texts,moses as Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 35, 36
tomb Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 150
torah,constitution Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 176
traits ascribed to Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 88
transfiguration,of moses Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 154, 155
transformation,as present in paul Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 200
transformation,believers Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 200
transformation,divine Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 226
transformation,moses Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 33
twelve Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84
two-ways hypothesis Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
typology,and allegory' Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 36
valentinians Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84
veil/unveil Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 154, 155
war,x, rhetoric of Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 88
war,x Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 88
weapons Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 88
wisdom Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 155
women Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84
worship Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 150