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Tiresias: The Ancient Mediterranean Religions Source Database



8251
New Testament, Hebrews, 7.13


ἐφʼ ὃν γὰρ λέγεται ταῦτα φυλῆς ἑτέρας μετέσχηκεν, ἀφʼ ἧς οὐδεὶς προσέσχηκεν τῷ θυσιαστηρίῳ·For he of whom these things are said belongs to another tribe, from which no one has officiated at the altar.


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

28 results
1. Hebrew Bible, Exodus, 9.29, 39.27 (9th cent. BCE - 3rd cent. BCE)

9.29. וַיֹּאמֶר אֵלָיו מֹשֶׁה כְּצֵאתִי אֶת־הָעִיר אֶפְרֹשׂ אֶת־כַּפַּי אֶל־יְהוָה הַקֹּלוֹת יֶחְדָּלוּן וְהַבָּרָד לֹא יִהְיֶה־עוֹד לְמַעַן תֵּדַע כִּי לַיהוָה הָאָרֶץ׃ 39.27. וַיַּעֲשׂוּ אֶת־הַכָּתְנֹת שֵׁשׁ מַעֲשֵׂה אֹרֵג לְאַהֲרֹן וּלְבָנָיו׃ 9.29. And Moses said unto him: ‘As soon as I am gone out of the city, I will spread forth my hands unto the LORD; the thunders shall cease, neither shall there be any more hail; that thou mayest know that the earth is the LORD’s." 39.27. And they made the tunics of fine linen of woven work for Aaron, and for his sons,"
2. Hebrew Bible, Genesis, 2.2, 14.17-14.20, 22.17 (9th cent. BCE - 3rd cent. BCE)

2.2. וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכָּל־מְלַאכְתּוֹ אֲשֶׁר עָשָׂה׃ 2.2. וַיִּקְרָא הָאָדָם שֵׁמוֹת לְכָל־הַבְּהֵמָה וּלְעוֹף הַשָּׁמַיִם וּלְכֹל חַיַּת הַשָּׂדֶה וּלְאָדָם לֹא־מָצָא עֵזֶר כְּנֶגְדּוֹ׃ 14.17. וַיֵּצֵא מֶלֶךְ־סְדֹם לִקְרָאתוֹ אַחֲרֵי שׁוּבוֹ מֵהַכּוֹת אֶת־כְּדָרלָעֹמֶר וְאֶת־הַמְּלָכִים אֲשֶׁר אִתּוֹ אֶל־עֵמֶק שָׁוֵה הוּא עֵמֶק הַמֶּלֶךְ׃ 14.18. וּמַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם הוֹצִיא לֶחֶם וָיָיִן וְהוּא כֹהֵן לְאֵל עֶלְיוֹן׃ 14.19. וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃ 22.17. כִּי־בָרֵךְ אֲבָרֶכְךָ וְהַרְבָּה אַרְבֶּה אֶת־זַרְעֲךָ כְּכוֹכְבֵי הַשָּׁמַיִם וְכַחוֹל אֲשֶׁר עַל־שְׂפַת הַיָּם וְיִרַשׁ זַרְעֲךָ אֵת שַׁעַר אֹיְבָיו׃ 2.2. And on the seventh day God finished His work which He had made; and He rested on the seventh day from all His work which He had made." 14.17. And the king of Sodom went out to meet him, after his return from the slaughter of Chedorlaomer and the kings that were with him, at the vale of Shaveh—the same is the King’s Vale." 14.18. And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High." 14.19. And he blessed him, and said: ‘Blessed be Abram of God Most High, Maker of heaven and earth;" 14.20. and blessed be God the Most High, who hath delivered thine enemies into thy hand.’ And he gave him a tenth of all." 22.17. that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies;"
3. Hebrew Bible, Leviticus, 4.25, 16.4, 21.1-21.4 (9th cent. BCE - 3rd cent. BCE)

4.25. וְלָקַח הַכֹּהֵן מִדַּם הַחַטָּאת בְּאֶצְבָּעוֹ וְנָתַן עַל־קַרְנֹת מִזְבַּח הָעֹלָה וְאֶת־דָּמוֹ יִשְׁפֹּךְ אֶל־יְסוֹד מִזְבַּח הָעֹלָה׃ 16.4. כְּתֹנֶת־בַּד קֹדֶשׁ יִלְבָּשׁ וּמִכְנְסֵי־בַד יִהְיוּ עַל־בְּשָׂרוֹ וּבְאַבְנֵט בַּד יַחְגֹּר וּבְמִצְנֶפֶת בַּד יִצְנֹף בִּגְדֵי־קֹדֶשׁ הֵם וְרָחַץ בַּמַּיִם אֶת־בְּשָׂרוֹ וּלְבֵשָׁם׃ 21.1. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה אֱמֹר אֶל־הַכֹּהֲנִים בְּנֵי אַהֲרֹן וְאָמַרְתָּ אֲלֵהֶם לְנֶפֶשׁ לֹא־יִטַּמָּא בְּעַמָּיו׃ 21.1. וְהַכֹּהֵן הַגָּדוֹל מֵאֶחָיו אֲ‍שֶׁר־יוּצַק עַל־רֹאשׁוֹ שֶׁמֶן הַמִּשְׁחָה וּמִלֵּא אֶת־יָדוֹ לִלְבֹּשׁ אֶת־הַבְּגָדִים אֶת־רֹאשׁוֹ לֹא יִפְרָע וּבְגָדָיו לֹא יִפְרֹם׃ 21.2. כִּי אִם־לִשְׁאֵרוֹ הַקָּרֹב אֵלָיו לְאִמּוֹ וּלְאָבִיו וְלִבְנוֹ וּלְבִתּוֹ וּלְאָחִיו׃ 21.2. אוֹ־גִבֵּן אוֹ־דַק אוֹ תְּבַלֻּל בְּעֵינוֹ אוֹ גָרָב אוֹ יַלֶּפֶת אוֹ מְרוֹחַ אָשֶׁךְ׃ 21.3. וְלַאֲחֹתוֹ הַבְּתוּלָה הַקְּרוֹבָה אֵלָיו אֲשֶׁר לֹא־הָיְתָה לְאִישׁ לָהּ יִטַּמָּא׃ 21.4. לֹא יִטַּמָּא בַּעַל בְּעַמָּיו לְהֵחַלּוֹ׃ 4.25. And the priest shall take of the blood of the sin-offering with his finger, and put it upon the horns of the altar of burnt-offering, and the remaining blood thereof shall he pour out at the base of the altar of burnt-offering." 16.4. He shall put on the holy linen tunic, and he shall have the linen breeches upon his flesh, and shall be girded with the linen girdle, and with the linen mitre shall he be attired; they are the holy garments; and he shall bathe his flesh in water, and put them on." 21.1. And the LORD said unto Moses: Speak unto the priests the sons of Aaron, and say unto them: There shall none defile himself for the dead among his people;" 21.2. except for his kin, that is near unto him, for his mother, and for his father, and for his son, and for his daughter, and for his brother;" 21.3. and for his sister a virgin, that is near unto him, that hath had no husband, for her may he defile himself." 21.4. He shall not defile himself, being a chief man among his people, to profane himself."
4. Hebrew Bible, Malachi, 2.13 (9th cent. BCE - 3rd cent. BCE)

2.13. וְזֹאת שֵׁנִית תַּעֲשׂוּ כַּסּוֹת דִּמְעָה אֶת־מִזְבַּח יְהוָה בְּכִי וַאֲנָקָה מֵאֵין עוֹד פְּנוֹת אֶל־הַמִּנְחָה וְלָקַחַת רָצוֹן מִיֶּדְכֶם׃ 2.13. And this further ye do: Ye cover the altar of the LORD with tears, With weeping, and with sighing, Insomuch that He regardeth not the offering any more, Neither receiveth it with good will at your hand."
5. Hebrew Bible, Numbers, 3.15, 18.23 (9th cent. BCE - 3rd cent. BCE)

3.15. פְּקֹד אֶת־בְּנֵי לֵוִי לְבֵית אֲבֹתָם לְמִשְׁפְּחֹתָם כָּל־זָכָר מִבֶּן־חֹדֶשׁ וָמַעְלָה תִּפְקְדֵם׃ 18.23. וְעָבַד הַלֵּוִי הוּא אֶת־עֲבֹדַת אֹהֶל מוֹעֵד וְהֵם יִשְׂאוּ עֲוֺנָם חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם וּבְתוֹךְ בְּנֵי יִשְׂרָאֵל לֹא יִנְחֲלוּ נַחֲלָה׃ 3.15. ’Number the children of Levi by their fathers’houses, by their families; every male from a month old and upward shalt thou number them.’" 18.23. But the Levites alone shall do the service of the tent of meeting, and they shall bear their iniquity; it shall be a statute for ever throughout your generations, and among the children of Israel they shall have no inheritance."
6. Hebrew Bible, Proverbs, 22.17 (9th cent. BCE - 3rd cent. BCE)

22.17. הַט אָזְנְךָ וּשְׁמַע דִּבְרֵי חֲכָמִים וְלִבְּךָ תָּשִׁית לְדַעְתִּי׃ 22.17. Incline thine ear, and hear the words of the wise, And apply thy heart unto my knowledge."
7. Hebrew Bible, Psalms, 99.6, 109.4, 110.1, 110.4 (9th cent. BCE - 3rd cent. BCE)

99.6. מֹשֶׁה וְאַהֲרֹן בְּכֹהֲנָיו וּשְׁמוּאֵל בְּקֹרְאֵי שְׁמוֹ קֹרִאים אֶל־יְהוָה וְהוּא יַעֲנֵם׃ 109.4. תַּחַת־אַהֲבָתִי יִשְׂטְנוּנִי וַאֲנִי תְפִלָּה׃ 110.1. לְדָוִד מִזְמוֹר נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ׃ 110.4. נִשְׁבַּע יְהוָה וְלֹא יִנָּחֵם אַתָּה־כֹהֵן לְעוֹלָם עַל־דִּבְרָתִי מַלְכִּי־צֶדֶק׃ 99.6. Moses and Aaron among His priests, And Samuel among them that call upon His name, Did call upon the LORD, and He answered them." 109.4. In return for my love they are my adversaries; But I am all prayer." 110.1. A Psalm of David. The LORD saith unto my lord: ‘Sit thou at My right hand, until I make thine enemies thy footstool.'" 110.4. The LORD hath sworn, and will not repent: 'Thou art a priest for ever After the manner of Melchizedek.'"
8. Hebrew Bible, Isaiah, 45.3 (8th cent. BCE - 5th cent. BCE)

45.3. וְנָתַתִּי לְךָ אוֹצְרוֹת חֹשֶׁךְ וּמַטְמֻנֵי מִסְתָּרִים לְמַעַן תֵּדַע כִּי־אֲנִי יְהוָה הַקּוֹרֵא בְשִׁמְךָ אֱלֹהֵי יִשְׂרָאֵל׃ 45.3. And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I am the LORD, who call thee by thy name, even the God of Israel."
9. Hebrew Bible, Jeremiah, a b c d\n0 . . \n1 1 1 1 None\n2 3 3 3 None\n3 31.31 31.31 31 31 \n4 31.32 31.32 31 32 \n5 31.33 31.33 31 33 \n6 31.34 31.34 31 34 \n7 4 4 4 None\n8 8 8 8 None\n9 9 9 9 None (8th cent. BCE - 5th cent. BCE)

10. Hebrew Bible, Ezekiel, 43.13-43.17, 44.17-44.18 (6th cent. BCE - 5th cent. BCE)

43.13. וְאֵלֶּה מִדּוֹת הַמִּזְבֵּחַ בָּאַמּוֹת אַמָּה אַמָּה וָטֹפַח וְחֵיק הָאַמָּה וְאַמָּה־רֹחַב וּגְבוּלָהּ אֶל־שְׂפָתָהּ סָבִיב זֶרֶת הָאֶחָד וְזֶה גַּב הַמִּזְבֵּחַ׃ 43.14. וּמֵחֵיק הָאָרֶץ עַד־הָעֲזָרָה הַתַּחְתּוֹנָה שְׁתַּיִם אַמּוֹת וְרֹחַב אַמָּה אֶחָת וּמֵהֳעֲזָרָה הַקְּטַנָּה עַד־הָעֲזָרָה הַגְּדוֹלָה אַרְבַּע אַמּוֹת וְרֹחַב הָאַמָּה׃ 43.15. וְהַהַרְאֵל אַרְבַּע אַמּוֹת וּמֵהָאֲרִאֵיל וּלְמַעְלָה הַקְּרָנוֹת אַרְבַּע׃ 43.16. והאראיל [וְהָאֲרִיאֵל] שְׁתֵּים עֶשְׂרֵה אֹרֶךְ בִּשְׁתֵּים עֶשְׂרֵה רֹחַב רָבוּעַ אֶל אַרְבַּעַת רְבָעָיו׃ 43.17. וְהָעֲזָרָה אַרְבַּע עֶשְׂרֵה אֹרֶךְ בְּאַרְבַּע עֶשְׂרֵה רֹחַב אֶל אַרְבַּעַת רְבָעֶיהָ וְהַגְּבוּל סָבִיב אוֹתָהּ חֲצִי הָאַמָּה וְהַחֵיק־לָהּ אַמָּה סָבִיב וּמַעֲלֹתֵהוּ פְּנוֹת קָדִים׃ 44.17. וְהָיָה בְּבוֹאָם אֶל־שַׁעֲרֵי הֶחָצֵר הַפְּנִימִית בִּגְדֵי פִשְׁתִּים יִלְבָּשׁוּ וְלֹא־יַעֲלֶה עֲלֵיהֶם צֶמֶר בְּשָׁרְתָם בְּשַׁעֲרֵי הֶחָצֵר הַפְּנִימִית וָבָיְתָה׃ 44.18. פַּאֲרֵי פִשְׁתִּים יִהְיוּ עַל־רֹאשָׁם וּמִכְנְסֵי פִשְׁתִּים יִהְיוּ עַל־מָתְנֵיהֶם לֹא יַחְגְּרוּ בַּיָּזַע׃ 43.13. And these are the measures of the altar by cubits—the cubit is a cubit and a handbreadth: the bottom shall be a cubit, and the breadth a cubit, and the border thereof by the edge thereof round about a span; and this shall be the base of the altar." 43.14. And from the bottom upon the ground to the lower settle shall be two cubits, and the breadth one cubit; and from the lesser settle to the greater settle shall be four cubits, and the breadth a cubit." 43.15. And the hearth shall be four cubits; and from the hearth and upward there shall be four horns." 43.16. And the hearth shall be twelve cubits long by twelve broad, square in the four sides thereof." 43.17. And the settle shall be fourteen cubits long by fourteen broad in the four sides thereof; and the border about it shall be half a cubit; and the bottom thereof shall be a cubit about; and the steps thereof shall look toward the east.’" 44.17. And it shall be that when they enter in at the gates of the inner court, they shall be clothed with linen garments; and no wool shall come upon them, while they minister in the gates of the inner court, and within." 44.18. They shall have linen tires upon their heads, and shall have linen breeches upon their loins; they shall not gird themselves with any thing that causeth sweat."
11. Hebrew Bible, Haggai, 1.1, 1.14 (6th cent. BCE - 5th cent. BCE)

1.1. עַל־כֵּן עֲלֵיכֶם כָּלְאוּ שָמַיִם מִטָּל וְהָאָרֶץ כָּלְאָה יְבוּלָהּ׃ 1.1. בִּשְׁנַת שְׁתַּיִם לְדָרְיָוֶשׁ הַמֶּלֶךְ בַּחֹדֶשׁ הַשִּׁשִּׁי בְּיוֹם אֶחָד לַחֹדֶשׁ הָיָה דְבַר־יְהוָה בְּיַד־חַגַּי הַנָּבִיא אֶל־זְרֻבָּבֶל בֶּן־שְׁאַלְתִּיאֵל פַּחַת יְהוּדָה וְאֶל־יְהוֹשֻׁעַ בֶּן־יְהוֹצָדָק הַכֹּהֵן הַגָּדוֹל לֵאמֹר׃ 1.14. וַיָּעַר יְהוָה אֶת־רוּחַ זְרֻבָּבֶל בֶּן־שַׁלְתִּיאֵל פַּחַת יְהוּדָה וְאֶת־רוּחַ יְהוֹשֻׁעַ בֶּן־יְהוֹצָדָק הַכֹּהֵן הַגָּדוֹל וְאֶת־רוּחַ כֹּל שְׁאֵרִית הָעָם וַיָּבֹאוּ וַיַּעֲשׂוּ מְלָאכָה בְּבֵית־יְהוָה צְבָאוֹת אֱלֹהֵיהֶם׃ 1.1. In the second year of Darius the king, in the sixth month, in the first day of the month, came the word of the LORD by Haggai the prophet unto Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the high priest, saying: 1.14. And the LORD stirred up the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Jehozadak, the high priest, and the spirit of all the remt of the people; and they came and did work in the house of the LORD of hosts, their God,"
12. Philo of Alexandria, On The Life of Abraham, 198, 168 (1st cent. BCE - 1st cent. CE)

168. A legitimate son is borne to the wise man by his wedded wife, a beloved and only son, very beautiful in his person, and very excellent in his disposition. For he was already beginning to display the more perfect exercises of his age, so that his father felt a most strong and vehement affection for him, not only from the impulse of natural regard, but also from the influence of deliberate opinion, from being, as it were, a judge of his character.
13. Philo of Alexandria, On The Life of Moses, 2.292 (1st cent. BCE - 1st cent. CE)

2.292. Such was the life and such was the death of the king, and lawgiver, and high priest, and prophet, Moses, as it is recorded in the sacred scriptures.
14. Clement of Rome, 1 Clement, 41.2 (1st cent. CE - 1st cent. CE)

41.2. οὐ πανταχοῦ, ἀδελφοί, προσφέρονται θυσίαι ἐνδελεχισμοῦ ἢ εὐχῶν C reads proseuxw=n. ἢ περὶ ἁμαρτίας καὶ πλημμελείας, ἀλλ̓ ἢ ἐν Ἱερουσαλὴμ μόνῃ: κἀκεῖ δὲ οὐκ ἐν παντὶ τόπῳ προσφέρεται, ἀλλ̓ ἔμπροσθεν τοῦ ναοῦ πρὸς τὸ θυσιαστήριον, μωμοσκοπηθὲν τὸ προσφερόμενον διὰ τοῦ ἀρχιερέως καὶ τῶν προειρημένων λειτουργῶν.
15. Josephus Flavius, Jewish Antiquities, 13.63, 13.73, 20.216-20.218 (1st cent. CE - 1st cent. CE)

13.63. out of a desire to purchase to himself a memorial and eternal fame he resolved to send to king Ptolemy and queen Cleopatra, to ask leave of them that he might build a temple in Egypt like to that at Jerusalem, and might ordain Levites and priests out of their own stock. 13.73. However, Onias found other Jews like to himself, together with priests and Levites, that there performed divine service. But we have said enough about this temple. 20.216. 6. Now as many of the Levites, which is a tribe of ours, as were singers of hymns, persuaded the king to assemble a sanhedrim, and to give them leave to wear linen garments, as well as the priests for they said that this would be a work worthy the times of his government, that he might have a memorial of such a novelty, as being his doing. 20.217. Nor did they fail of obtaining their desire; for the king, with the suffrages of those that came into the sanhedrim, granted the singers of hymns this privilege, that they might lay aside their former garments, and wear such a linen one as they desired; 20.218. and as a part of this tribe ministered in the temple, he also permitted them to learn those hymns as they had besought him for. Now all this was contrary to the laws of our country, which, whenever they have been transgressed, we have never been able to avoid the punishment of such transgressions.
16. Josephus Flavius, Jewish War, 5.225-5.226, 5.229 (1st cent. CE - 1st cent. CE)

5.225. Before this temple stood the altar, fifteen cubits high, and equal both in length and breadth; each of which dimensions was fifty cubits. The figure it was built in was a square, and it had corners like horns; and the passage up to it was by an insensible acclivity. It was formed without any iron tool, nor did any such iron tool so much as touch it at any time. 5.226. There was also a wall of partition, about a cubit in height, made of fine stones, and so as to be grateful to the sight; this encompassed the holy house and the altar, and kept the people that were on the outside off from the priests. 5.229. but then those priests that were without any blemish upon them went up to the altar clothed in fine linen. They abstained chiefly from wine, out of this fear, lest otherwise they should transgress some rules of their ministration.
17. Mishnah, Middot, 3.1-3.2, 3.4 (1st cent. CE - 3rd cent. CE)

3.1. The altar was thirty-two cubits by thirty-two. It rose a cubit and went in a cubit, and this formed the foundation, leaving thirty cubits by thirty. It then rose five cubits and went in one cubit, and this formed the surround, leaving twenty-eight cubits by twenty-eight. The horns extended a cubit in each direction, thus leaving twenty-six by twenty-six. A cubit on every side was allowed for the priests to go round, thus leaving twenty-four by twenty-four as the place for the wood pile [for the altar fire]. Rabbi Yose said: Originally, the complete area [occupied by the altar] was only twenty-eight cubits by twenty-eight, and it rose with the dimensions mentioned until the space left for the altar pile was only twenty by twenty. When, however, the children of the exile returned, they added four cubits on the north, and four on the west like a gamma, since it is said: “Now the hearth shall be twelve cubits long by twelve broad, square” (Ezekiel 43:16). Is it possible that it was only twelve cubits by twelve? When it says, “With four equal sides” (ibid), this shows that he was measuring from the middle, twelve cubits in every direction. A line of red paint ran round it in the middle to divide between the upper and the lower blood. The foundation ran the whole length of the north and of the west sides, and it took up one cubit on the south and one on the east." 3.2. At the southwestern corner [of the foundation] there were two openings like two small nostrils through which the blood which was poured on the western side of the foundation and on the southern side flowed down till the two streams became mingled in the channel, through which they made their way out to the Kidron wadi." 3.4. The stones both of the ascent and of the altar were taken from the valley of Bet Kerem. They dug into virgin soil and brought from there whole stones on which no iron had been lifted, since iron disqualifies by mere touch, though a flaw made by anything could disqualify. If one of them received a flaw, it was disqualified, but the rest were not. They were whitewashed twice a year, once at Pesah and once at Hag, and the Sanctuary was whitewashed once a year, at Pesah. Rabbi says: they were whitewashed every Friday with a cloth on account of the blood stains. The plaster was not laid on with an iron trowel, for fear that it might touch and disqualify. Since iron was created to shorten man's days and the altar was created to prolong man's days, and it is not right therefore that that which shortens should be lifted against that which prolongs."
18. Mishnah, Zevahim, 1.4, 2.3 (1st cent. CE - 3rd cent. CE)

1.4. A pesah and a hatat which were slaughtered not in their own name, or he received [the blood], and carried it [to the altar] and sprinkled [it] not in their own name, Or in their own name and not in their own name, or not in their own name and in their own name, they are disqualified. What is the case of ‘in their own name and not in their own name’? In the name of it being a pesah [first] and [then] in the name of it being a shelamim. ‘Not in their own name and in their own name:’ in the name of a shelamim [first] and [then] in the name of a pesah. For a sacrifice can be disqualified in [any one of] the four elements: slaughtering, receiving, carrying and sprinkling. Rabbi Shimon declares it valid if carried [with the wrong intent], for Rabbi Shimon said: it is impossible [to have a valid sacrifice] without slaughtering, without receiving and without sprinkling, but it is possible without carrying. [How so]? One slaughters it at the side of the altar and sprinkles. Rabbi Elazar says: if one goes where he needs to go, an [illegitimate] intention disqualifies [it]; where he doesn’t need to go, an [illegitimate] intention does not disqualify [it]." 2.3. This is the general rule: anyone who slaughters or receives [the blood], or carries [it] or sprinkles [it] [intending] to eat as much as an olive of that which is normally eaten or to burn [on the altar] as much as an olive of that which is normally burned outside its prescribed place, [the sacrifice] is invalid, but it does not involve karet; [Intending to eat or burn] after its designated time, it is piggul and it involves karet. Provided that the mattir is offered in accordance with the law."
19. New Testament, 1 Corinthians, 9.6, 9.13, 11.25 (1st cent. CE - 1st cent. CE)

9.6. Or have onlyBarnabas and I no right to not work? 9.13. Don't you know that those who serve around sacred thingseat from the things of the temple, and those who wait on the altar havetheir portion with the altar? 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.
20. New Testament, Acts, 3.19-3.26, 4.36, 17.23 (1st cent. CE - 2nd cent. CE)

3.19. Repent therefore, and turn again, that your sins may be blotted out, that so there may come times of refreshing from the presence of the Lord 3.20. and that he may send Christ Jesus, who was ordained for you before 3.21. whom the heaven must receive until the times of restoration of all things, whereof God spoke by the mouth of his holy prophets that have been from ancient times. 3.22. For Moses indeed said to the fathers, 'The Lord God will raise up a prophet to you from among your brothers, like me. You shall listen to him in all things whatever he says to you. 3.23. It will be, that every soul that will not listen to that prophet will be utterly destroyed from among the people.' 3.24. Yes, and all the prophets from Samuel and those who followed after, as many as have spoken, they also told of these days. 3.25. You are the sons of the prophets, and of the covet which God made with our fathers, saying to Abraham, 'In your seed will all the families of the earth be blessed.' 3.26. God, having raised up his servant, Jesus, sent him to you first, to bless you, in turning away everyone of you from your wickedness. 4.36. Joses, who by the apostles was surnamed Barnabas (which is, being interpreted, Son of Exhortation), a Levite, a man of Cyprus by race 17.23. For as I passed along, and observed the objects of your worship, I found also an altar with this inscription: 'TO AN UNKNOWN GOD.' What therefore you worship in ignorance, this I announce to you.
21. New Testament, Galatians, 2.1-2.21 (1st cent. CE - 1st cent. CE)

2.1. Then after a period of fourteen years I went up again toJerusalem with Barnabas, taking Titus also with me. 2.2. I went up byrevelation, and I laid before them the gospel which I preach among theGentiles, but privately before those who were respected, for fear thatI might be running, or had run, in vain. 2.3. But not even Titus, whowas with me, being a Greek, was compelled to be circumcised. 2.4. Thiswas because of the false brothers secretly brought in, who stole in tospy out our liberty which we have in Christ Jesus, that they mightbring us into bondage; 2.5. to whom we gave no place in the way ofsubjection, not for an hour, that the truth of the gospel mightcontinue with you. 2.6. But from those who were reputed to beimportant (whatever they were, it makes no difference to me; Goddoesn't show partiality to man) -- they, I say, who were respectedimparted nothing to me 2.7. but to the contrary, when they saw that Ihad been entrusted with the gospel for the uncircumcision, even asPeter with the gospel for the circumcision 2.8. (for he who appointedPeter to the apostleship of the circumcision appointed me also to theGentiles); 2.9. and when they perceived the grace that was given tome, James and Cephas and John, they who were reputed to be pillars,gave to me and Barnabas the right hand of fellowship, that we should goto the Gentiles, and they to the circumcision. 2.10. They only askedus to remember the poor -- which very thing I was also zealous to do. 2.11. But when Peter came to Antioch, I resisted him to the face,because he stood condemned. 2.12. For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. 2.13. And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy. 2.14. But when I sawthat they didn't walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? 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. 2.21. I don't make void the grace of God.For if righteousness is through the law, then Christ died for nothing!
22. New Testament, Hebrews, 1.1, 1.1-2.18, 1.2, 1.3, 1.4, 1.5, 1.5-2.18, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 2.12, 2.13, 2.14, 2.15, 2.16, 2.17, 2.18, 3, 3.1, 3.1-4.14, 3.2, 3.3, 3.4, 3.5, 3.6, 4, 4.3, 4.4, 4.6, 4.14, 4.14-5.10, 4.15, 4.15-5.10, 4.16, 5, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.11-6.20, 6.13, 6.14, 6.15, 6.17, 6.18, 7, 7.1, 7.1-10.18, 7.2, 7.3, 7.4, 7.5, 7.6, 7.7, 7.8, 7.9, 7.10, 7.11, 7.12, 7.14, 7.15, 7.16, 7.17, 7.18, 7.19, 7.20, 7.21, 7.22, 7.23, 7.24, 7.25, 7.26, 7.27, 7.28, 8, 8.1, 8.1-10.18, 8.1-9.28, 8.2, 8.3, 8.3-10.18, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 9, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 9.22, 9.23, 9.24, 9.25, 9.26, 10, 10.1, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.11, 10.12, 10.13, 10.14, 10.15, 10.16, 10.17, 10.18, 10.19, 10.20, 10.21, 10.22, 10.23, 10.24, 10.25, 10.26, 10.27, 10.28, 10.29, 10.30, 10.31, 10.32, 10.33, 10.34, 10.35, 10.36, 10.37, 10.38, 10.39, 11, 11.1, 11.3, 11.4, 11.5, 11.6, 11.7, 11.8, 11.9, 11.10, 11.11, 11.12, 11.13, 11.14, 11.15, 11.16, 11.17, 11.18, 11.19, 11.20, 11.21, 11.22, 11.23, 11.24, 11.25, 11.26, 11.27, 11.28, 11.29, 11.30, 11.31, 11.32, 11.33, 11.34, 11.35, 11.36, 11.37, 11.38, 11.39, 11.40, 12.1, 12.2, 12.3, 12.4, 12.5, 12.6, 12.7, 12.8, 12.9, 12.10, 12.11, 12.12, 12.13, 12.16, 12.22, 12.24, 13.8, 13.10, 13.14, 13.20, 13.21 (1st cent. CE - 1st cent. CE)

1.1. God, having in the past spoken to the fathers through the prophets at many times and in various ways
23. New Testament, John, 1.19 (1st cent. CE - 1st cent. CE)

1.19. This is John's testimony, when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you?
24. New Testament, Luke, 10.32, 11.51, 22.20 (1st cent. CE - 1st cent. CE)

10.32. In the same way a Levite also, when he came to the place, and saw him, passed by on the other side. 11.51. from the blood of Abel to the blood of Zachariah, who perished between the altar and the sanctuary.' Yes, I tell you, it will be required of this generation. 22.20. Likewise, he took the cup after supper, saying, "This cup is the new covet in my blood, which is poured out for you.
25. New Testament, Matthew, 23.18, 23.20, 23.35 (1st cent. CE - 1st cent. CE)

23.18. 'Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is a obligated.' 23.20. He therefore who swears by the altar, swears by it, and by everything on it. 23.35. that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zachariah son of Barachiah, whom you killed between the sanctuary and the altar.
26. Clement of Alexandria, Miscellanies, 1.17.85.4 (2nd cent. CE - 3rd cent. CE)

27. Justin, Dialogue With Trypho, 19 (2nd cent. CE - 2nd cent. CE)

19. Justin: It is this about which we are at a loss, and with reason, because, while you endure such things, you do not observe all the other customs which we are now discussing. This circumcision is not, however, necessary for all men, but for you alone, in order that, as I have already said, you may suffer these things which you now justly suffer. Nor do we receive that useless baptism of cisterns, for it has nothing to do with this baptism of life. Wherefore also God has announced that you have forsaken Him, the living fountain, and dug for yourselves broken cisterns which can hold no water. Even you, who are the circumcised according to the flesh, have need of our circumcision; but we, having the latter, do not require the former. For if it were necessary, as you suppose, God would not have made Adam uncircumcised; would not have had respect to the gifts of Abel when, being uncircumcised, he offered sacrifice and would not have been pleased with the uncircumcision of Enoch, who was not found, because God had translated him. Lot, being uncircumcised, was saved from Sodom, the angels themselves and the Lord sending him out. Noah was the beginning of our race; yet, uncircumcised, along with his children he went into the ark. Melchizedek, the priest of the Most High, was uncircumcised; to whom also Abraham the first who received circumcision after the flesh, gave tithes, and he blessed him: after whose order God declared, by the mouth of David, that He would establish the everlasting priest. Therefore to you alone this circumcision was necessary, in order that the people may be no people, and the nation no nation; as also Hosea, one of the twelve prophets, declares. Moreover, all those righteous men already mentioned, though they kept no Sabbaths, were pleasing to God; and after them Abraham with all his descendants until Moses, under whom your nation appeared unrighteous and ungrateful to God, making a calf in the wilderness: wherefore God, accommodating Himself to that nation, enjoined them also to offer sacrifices, as if to His name, in order that you might not serve idols. Which precept, however, you have not observed; nay, you sacrificed your children to demons. And you were commanded to keep Sabbaths, that you might retain the memorial of God. For His word makes this announcement, saying, 'That you may know that I am God who redeemed you.' Ezekiel 20:12
28. Anon., 4 Baruch, 3.11, 4.11, 6.8, 9.1

3.11. Guard the vessels of the temple service until the gathering of the beloved. 4.11. When he had said this, Baruch departed from the city, weeping andsaying: Grieving because of you, Jerusalem, I went out from you. 6.8. Look at this basket of figs -- for behold, they are 66 years old and have not become shrivelled or rotten, but they are dripping milk. 9.1. Now those who were with Jeremiah were rejoicing and offeringsacrifices on behalf of the people for nine days.


Subjects of this text:

subject book bibliographic info
aaron Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 41, 65, 163, 166; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 29, 54, 56, 167
abraham, as a priest Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 53
abraham Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 45, 65, 164, 165
alienation Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 29
angels Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 57
arabic, language Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 244
artless Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 164
atonement, timing of nan
attridge, harold w. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 141
blood, manipulation of Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 71
burning (haqtara), marginalization of Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 71
christ Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 244
christology Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 41
church Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 244
courtroom Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 29
covenant, first covenant (hebrews) Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 140, 141
covenant, mosaic Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 56, 57
covenant Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 3, 41, 45, 65
crucifixion Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 29
david, as prophet Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 244
david Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 244
deliberative Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 65
encomium Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 29
epideictic Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 65
exhortation Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 57, 122
expiation Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 54
faith Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 54
forgiveness, tabernacle in nan
fulfilment Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 56
hays, richard b. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 140, 141
heaven, heavenly realities Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 54
hebrews, epistle to the Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 53
help Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 54
holiness Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 57, 167
holy of holies, holy place Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 122
house Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 122
isaac, as priest Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 53
isaac, burnt offering Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 53
isaac, victim Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 53
jeremias, joachim Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 141
jesus christ, priesthood Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 53
judaism Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 29; Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 65
koester, craig r. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 140, 141
law Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 29, 56, 57, 167
legislation, rabbinic, performance as focus of Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 71
levites, in josephus Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 183
levites, in the new testament Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 183
levites Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 183; Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 29
levitical Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 45, 163, 164, 165, 166
liturgy Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 56
lundbom, jack r. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 141
martyrdom, martyr, desire Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 29
martyrdom, martyr, judaism, jewish Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 29
martyrdom, martyr, sacrifice Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 29
martyrdom, martyr, trauma, traumatic experience Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 29
melchizedek Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 53; Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 41, 45, 65, 163, 164, 165, 166; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 122, 167
mercy Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 54, 56, 57
midnight Allison, 4 Baruch (2018) 126
moses Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 54, 56, 122, 167
narratio, topoi Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 163, 164, 165, 166
narratio Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 163, 164, 165, 166
new covenant, in hebrews Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 140, 141
new covenant, in jeremiah Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 141
obedience Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 54
origen Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 53
paul, pauline corpus Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 167
perfection Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 163, 165
perseverance Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 65
philo Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 53
post-70 setting of 4 baruch Allison, 4 Baruch (2018) 126
prayer Allison, 4 Baruch (2018) 126; Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 41
priest, priestly Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 29
priest and high priest Allison, 4 Baruch (2018) 126
priesthood Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 53; Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 29
prophecy Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 244
purity Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 183
qumran Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 183; Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 53
reception (qabalah) Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 71
remainders of the commandment (sheyare mitzvah) Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 71
rest Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 122
resurrection Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 41, 65, 164
rhetorical topoi, action Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 166
rhetorical topoi, birth Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 164, 165
rhetorical topoi, death/events beyond death Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 164, 166
rhetorical topoi, deeds Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 45, 166
rhetorical topoi, education Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 41, 163
rhetorical topoi, origins Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 164, 165
rhetorics, rhetoric Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 29
ritual narrative Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 71
salvation Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 54
sanctuary Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 57
septuagint Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 29
sinai Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 56
slaughter (shekhitah), as stage of sacrifice Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 71
solidarity Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 54, 56, 57
structure (of hebrews, literary) Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 56, 57, 122
structure of hebrews Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 3, 41, 45
suffering Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 41; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 54
supersessionism, in hebrews Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 140, 141
syncrisis, jesus/aaronic high priest Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 41, 65
syncrisis, melchizedekian/levitical priestly ministries Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 41, 45
syncrisis, old covenant/new covenant Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 41, 45
syncrisis Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 65
synedrion Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 183
temple in jerusalem, altar of Allison, 4 Baruch (2018) 126
temple in jerusalem, holy of holies in Allison, 4 Baruch (2018) 126
temple mount, jerusalem temple Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 183
throne of god, hebrews appropriation of nan
throne of god nan
tithes' Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 183
topos Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 166
torah Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 183
tossing of blood (zeriqah) Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 71
walking (holakhah) Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 71
walser, georg a. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 141
work of blood (avodat ha-dam) Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 71