Tiresias: The Ancient Mediterranean Religions Source Database

8251

New Testament, Hebrews, 7.16
ὃς οὐ κατὰ νόμον ἐντολῆς σαρκίνης γέγονεν ἀλλὰ κατὰ δύναμιν ζωῆς ἀκαταλύτου who has been made, not after the law of a fleshly commandment, but after the power of an endless life:

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

26 results
1. Hebrew Bible, Exodus, 28.29 (9th cent. BCE - 3rd cent. BCE) 28.29. וְנָשָׂא אַהֲרֹן אֶת־שְׁמוֹת בְּנֵי־יִשְׂרָאֵל בְּחֹשֶׁן הַמִּשְׁפָּט עַל־לִבּוֹ בְּבֹאוֹ אֶל־הַקֹּדֶשׁ לְזִכָּרֹן לִפְנֵי־יְהוָה תָּמִיד׃ 28.29. And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the LORD continually. ."
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, 7.37, 16.4, 21.1-21.4, 21.10 (9th cent. BCE - 3rd cent. BCE) 7.37. זֹאת הַתּוֹרָה לָעֹלָה לַמִּנְחָה וְלַחַטָּאת וְלָאָשָׁם וְלַמִּלּוּאִים וּלְזֶבַח הַשְּׁלָמִים׃ 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׃ 7.37. This is the law of the burnt-offering, of the meal-offering, and of the sin-offering, and of the guilt-offering, and of the consecration-offering, and of the sacrifice of peace-offerings;" 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." 21.10. And the priest that is highest among his brethren, upon whose head the anointing oil is poured, and that is consecrated to put on the garments, shall not let the hair of his head go loose, nor rend his clothes;"
4. 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."
5. Hebrew Bible, Psalms, 2.7, 99.6, 109.4, 110.1, 110.4 (9th cent. BCE - 3rd cent. BCE) 2.7. אֲסַפְּרָה אֶל חֹק יְהוָה אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ׃ 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׃ 2.7. I will tell of the decree: The LORD said unto me: 'Thou art My son, this day have I begotten thee." 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.'"
6. Hebrew Bible, 1 Kings, 8.27 (8th cent. BCE - 5th cent. BCE) 8.27. כִּי הַאֻמְנָם יֵשֵׁב אֱלֹהִים עַל־הָאָרֶץ הִנֵּה הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמַיִם לֹא יְכַלְכְּלוּךָ אַף כִּי־הַבַּיִת הַזֶּה אֲשֶׁר בָּנִיתִי׃ 8.27. But will God in very truth dwell on the earth? behold, heaven and the heaven of heavens cannot contain Thee; how much less this house that I have builded!"
7. 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 38.33 38.33 38 33 \n8 4 4 4 None\n9 8 8 8 None\n10 9 9 9 None (8th cent. BCE - 5th cent. BCE)
8. Hebrew Bible, Ezekiel, 44.18 (6th cent. BCE - 5th cent. BCE) 44.18. פַּאֲרֵי פִשְׁתִּים יִהְיוּ עַל־רֹאשָׁם וּמִכְנְסֵי פִשְׁתִּים יִהְיוּ עַל־מָתְנֵיהֶם לֹא יַחְגְּרוּ בַּיָּזַע׃ 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."
9. 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,"
10. Anon., Testament of Levi, 3.8 (2nd cent. BCE - 2nd cent. CE) 3.8. And in the heaven next to this are thrones and dominions, in which always they offer praise to God.
11. Cicero, On Invention, 1.57 (2nd cent. BCE - 1st cent. BCE) 1.57. nunc deinceps ratiocinationis vim et naturam consideremus. Ratiocinatio est oratio ex ipsa re probabile aliquid eliciens, quod expositum et per se cognitum sua se vi et ratione confirmet. hoc de genere qui diligentius con- siderandum putaverunt, cum idem in usu dicendi se- querentur, paululum in praecipiendi ratione dissense- runt. nam partim quinque eius partes esse dixerunt, partim non plus quam in tres partes posse distribui putaverunt. eorum controversiam non incommodum vi- detur cum utrorumque ratione exponere. nam et brevis est et non eiusmodi, ut alteri prorsus nihil dicere pu- tentur, et locus hic nobis in dicendo minime neglegen- dus videtur.
12. Philo of Alexandria, On The Life of Abraham, 168 (1st cent. BCE - missingth 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 - missingth 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. 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.
15. Josephus Flavius, Jewish War, 3.353 (1st cent. CE - 1st cent. CE) 3.353. and just then was he in an ecstasy; and setting before him the tremendous images of the dreams he had lately had, he put up a secret prayer to God
16. 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."
17. New Testament, 1 Corinthians, 9.6, 11.25 (1st cent. CE - 1st cent. CE) 9.6. Or have onlyBarnabas and I no right to not work? 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.
18. New Testament, Acts, 3.19-3.26, 4.36, 7.48, 17.24 (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 7.48. However, the Most High doesn't dwell in temples made with hands, as the prophet says 17.24. The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands
19. New Testament, Apocalypse, 3.7, 22.12-22.16 (1st cent. CE - 1st cent. CE) 3.7. To the angel of the assembly in Philadelphia write: "He who is holy, he who is true, he who has the key of David, he who opens and no one can shut, and that shuts and no one opens, says these things: 22.12. Behold, I come quickly. My reward is with me, to repay to each man according to his work. 22.13. I am the Alpha and the Omega, the First and the Last, the Beginning and the End. 22.14. Blessed are those who do his commandments, that they may have the right to the tree of life, and may enter in by the gates into the city. 22.15. Outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood. 22.16. I, Jesus, have sent my angel to testify these things to you for the assemblies. I am the root and the offspring of David; the Bright and Morning Star.
20. New Testament, Galatians, 2.1-2.21, 3.10-3.13, 3.19-3.22, 4.2, 4.21, 4.24-4.25, 6.2 (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! 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. 3.11. Now that no man is justified by the law before God isevident, for, "The righteous will live by faith. 3.12. The law is notof faith, but, "The man who does them will live by them. 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 3.19. What then is the law? It was added because of transgressions,until the seed should come to whom the promise has been made. It wasordained through angels by the hand of a mediator. 3.20. Now amediator is not between one, but God is one. 3.21. Is the law thenagainst the promises of God? Certainly not! For if there had been a lawgiven which could make alive, most assuredly righteousness would havebeen of the law. 3.22. But the Scriptures shut up all things undersin, that the promise by faith in Jesus Christ might be given to thosewho believe. 4.2. but isunder guardians and stewards until the day appointed by the father. 4.21. Tell me, you that desire to be under the law, don't you listen to thelaw? 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. 6.2. Bear one another'sburdens, and so fulfill the law of Christ.
21. 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, 5.12, 5.13, 5.14, 6.13, 6.14, 6.15, 6.17, 6.18, 6.19, 6.20, 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, 7.13, 7.14, 7.15, 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
22. New Testament, Romans, 3.20-3.21, 3.27, 5.20, 7.9, 7.12, 7.14, 7.23, 8.2-8.3 (1st cent. CE - 1st cent. CE) 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; 3.27. Where then is the boasting? It is excluded. By what manner of law? of works? No, but by a law of faith. 5.20. The law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly; 7.9. I was alive apart from the law once, but when the commandment came, sin revived, and I died. 7.12. Therefore the law indeed is holy, and the commandment holy, and righteous, and good. 7.14. For we know that the law is spiritual, but I am fleshly, sold under sin. 7.23. but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members. 8.2. For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. 8.3. For what the law couldn't do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh;
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, 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. 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, 22.41-22.46 (1st cent. CE - 1st cent. CE) 22.41. Now while the Pharisees were gathered together, Jesus asked them a question 22.42. saying, "What do you think of the Christ? Whose son is he?"They said to him, "of David. 22.43. He said to them, "How then does David in the Spirit call him Lord, saying 22.44. 'The Lord said to my Lord, Sit on my right hand, Until I make your enemies a footstool for your feet?' 22.45. If then David calls him Lord, how is he his son? 22.46. No one was able to answer him a word, neither dared any man from that day forth ask him any more questions.
26. 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

Subjects of this text:

subject	book bibliographic info
aaron	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 41, 65, 163, 166; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 29, 54, 56, 153, 164, 167
abraham,as a priest	Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 53
abraham	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 45, 65, 164, 165; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 165, 166
alienation	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 29
alpha and omega	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 67
amplification,in narratio	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 176, 184
angels	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 57
apocalypticism,apocalypse	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 169
arabic,language	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 244
artistic	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 184
artless	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 164, 184
ascent to heaven	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 169
atonement,inauguration of	nan
atonement,new	nan
atonement,of jesus	nan
atonement,timing of	nan nan
attridge,harold w.	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 141
blood,manipulation of	Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 71
blood	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 153
burning (haqtara),marginalization of	Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 71
christ	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 244
christian myth,nascent christian,community,outlook of	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 67
christology	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 41; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 153, 164
church	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 244
cosmology	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 169
courtroom	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 29
covenant,first covenant (hebrews)	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 140, 141
covenant,mosaic	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 56, 57
covenant,new	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 171
covenant	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 3, 41, 45, 65, 176, 184
cross	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 169
crucifixion	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 29, 153
david,as prophet	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 244
david	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 244
deliberative	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 65
encomium	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 29
end of days/last days,eschaton	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 67
enoch xviii,xix	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 169
enthymeme	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 184
epideictic	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 65, 184
ethos	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 184
eucharist	Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 8
example	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 184
exegesis,exegetical,interpretation of scripture,messianic/eschatological interpretation	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 67
exhortation	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 57, 122
expiation	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 54
faith	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 54, 166
flesh	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 170, 171
forgiveness,glory	nan
forgiveness,tabernacle in	nan
fulfilment	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 56
hays,richard b.	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 140, 141
heaven,heavenly realities	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 54, 171
heavenly hymns	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 169
hebrews,epistle to the	Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 53
hebrews,letter to the	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 169
help	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 54
history	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 153
holiness	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 57, 167
holy of holies,holy place	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 122
house	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 122
incidental narratio	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 184
isaac,as priest	Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 53
isaac,burnt offering	Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 53
isaac,victim	Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 53
jeremias,joachim	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 141
jesus,as heavenly/angelic messiah	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 67
jesus,as heavenly lamb	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 67
jesus,disciples,early followers,messianic movement	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 67
jesus,divine status	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 67
jesus,kingly/davidic messiahship/descent	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 67
jesus,priestly (heavenly) messiahship	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 67
jesus	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 67
jesus christ,priesthood	Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 53
joshua,r.,judah,the tribe of	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 67
judaism	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 29; Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 65
judgment,melchizedek	nan
koester,craig r.	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 140, 141
law	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 29, 56, 57, 164, 165, 166, 167, 170, 171
legislation,rabbinic,performance as focus of	Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 71
levites,in josephus	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 183
levites,in the new testament	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 183
levites	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 183; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 29
levitical	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 45, 163, 164, 165, 166, 176
liturgy	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 56, 153, 170, 171
logos	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 184
lundbom,jack r.	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 141
maimonides,moses	Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 8
martyrdom,martyr,desire	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 29
martyrdom,martyr,judaism,jewish	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 29
martyrdom,martyr,sacrifice	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 29
martyrdom,martyr,trauma,traumatic experience	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 29
mediation	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 164
melchizedek	Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 53; Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 41, 45, 65, 163, 164, 165, 166; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 169; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 67; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 122, 153, 165, 166, 167
mercy	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 54, 56, 57, 164
merkava xiii–xvi,xix	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 169
messiah,gods anointed,messiahship,messianic,davidic,kingly	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 67
messiah,gods anointed,second temple messianic beliefs	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 67
messiah,messianic expectations	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 153
messiah	nan
metatron	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 169
moses,mosaic	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 67
moses	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 54, 56, 122, 164, 165, 166, 167
narratio,persuasion appropriate for	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 184
narratio,topoi	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 163, 164, 165, 166, 176
narratio	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 163, 164, 165, 166, 176, 184
new covenant,in hebrews	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 140, 141
new covenant,in jeremiah	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 141
obedience	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 54
origen	Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 53
pathos	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 184
paul,pauline corpus	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 165, 166, 167
perfection	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 163, 165; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 153, 170, 171
perseverance	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 65
pharisees,torah-sages,pharisaic	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 67
philo	Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 53
prayer	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 41
priest,priesthood	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 169
priest,priestly	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 29
priesthood	Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 53; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 29
promise	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 171
prophecy	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 244
psalms	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 67
purity	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 183
qumran,qumranic,anti-qumranic	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 67
qumran	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 183; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 53
rabbinic	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 67
reception (qabalah)	Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 71
reform (in judaism)	Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 8
remainders of the commandment (sheyare mitzvah)	Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 71
rest	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 122
resurrection	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 41, 65, 164
revelation	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 165, 166
rhetorical topoi,action	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 166
rhetorical topoi,birth	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 164, 165
rhetorical topoi,cause	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 176
rhetorical topoi,death/events beyond death	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 164, 166
rhetorical topoi,deeds	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 45, 166
rhetorical topoi,education	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 41, 163
rhetorical topoi,origins	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 164, 165
rhetorics,rhetoric	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 29
ritual narrative	Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 71
salvation	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 54
sanctuary	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 57, 164, 171
septuagint	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 29
sinai	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 56
slaughter (shekhitah),as stage of sacrifice	Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 71
solidarity	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 54, 56, 57
sons of god,sons of heaven	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 67
soteriology	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 169
spirit,holy	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 153
structure (of hebrews,literary)	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 56, 57, 122, 164
structure of hebrews	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 3, 41, 45
suffering	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 41; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 54
supersessionism,christian	Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 8
supersessionism,in hebrews	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 140, 141
supersessionism,jewish	Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 8
syncrisis,jesus/aaronic high priest	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 41, 65
syncrisis,melchizedekian/levitical priestly ministries	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 41, 45
syncrisis,old covenant/new covenant	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 41, 45
syncrisis	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 65
synedrion	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 183
synoptic gospels,tradition,pre-synoptic v-vi	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 67
temple mount,jerusalem temple	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 183
tent	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 171
throne of god,hebrews appropriation of	nan
throne of god	nan
tithes'	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 183
topos	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 166, 184
torah	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 183
tossing of blood (zeriqah)	Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 71
walking (holakhah)	Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 71
walser,georg a.	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 141
work of blood (avodat ha-dam)	Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 71