Tiresias: The Ancient Mediterranean Religions Source Database

8251

New Testament, Hebrews, 7.17
μαρτυρεῖται γὰρ ὅτιΣὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ. for it is testified, "You are a priest forever, According to the order of Melchizedek.

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

34 results
1. Hebrew Bible, Deuteronomy, 25.19 (9th cent. BCE - 3rd cent. BCE) 25.19. וְהָיָה בְּהָנִיחַ יְהוָה אֱלֹהֶיךָ לְךָ מִכָּל־אֹיְבֶיךָ מִסָּבִיב בָּאָרֶץ אֲשֶׁר יְהוָה־אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה לְרִשְׁתָּהּ תִּמְחֶה אֶת־זֵכֶר עֲמָלֵק מִתַּחַת הַשָּׁמָיִם לֹא תִּשְׁכָּח׃ 25.19. Therefore it shall be, when the LORD thy God hath given thee rest from all thine enemies round about, in the land which the LORD thy God giveth thee for an inheritance to possess it, that thou shalt blot out the remembrance of Amalek from under heaven; thou shalt not forget."
2. Hebrew Bible, Exodus, 17.14 (9th cent. BCE - 3rd cent. BCE) 17.14. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה כְּתֹב זֹאת זִכָּרוֹן בַּסֵּפֶר וְשִׂים בְּאָזְנֵי יְהוֹשֻׁעַ כִּי־מָחֹה אֶמְחֶה אֶת־זֵכֶר עֲמָלֵק מִתַּחַת הַשָּׁמָיִם׃ 17.14. And the LORD said unto Moses: ‘Write this for a memorial in the book, and rehearse it in the ears of Joshua: for I will utterly blot out the remembrance of Amalek from under heaven.’"
3. Hebrew Bible, Genesis, 2.2, 11.6, 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׃ 11.6. וַיֹּאמֶר יְהוָה הֵן עַם אֶחָד וְשָׂפָה אַחַת לְכֻלָּם וְזֶה הַחִלָּם לַעֲשׂוֹת וְעַתָּה לֹא־יִבָּצֵר מֵהֶם כֹּל אֲשֶׁר יָזְמוּ לַעֲשׂוֹת׃ 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." 11.6. And the LORD said: ‘Behold, they are one people, and they have all one language; and this is what they begin to do; and now nothing will be withholden from them, which they purpose to do." 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;"
4. Hebrew Bible, Leviticus, 16.4, 21.1-21.4 (9th cent. BCE - 3rd cent. BCE) 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׃ 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."
5. Hebrew Bible, Malachi, 3.1 (9th cent. BCE - 3rd cent. BCE) 3.1. הָבִיאוּ אֶת־כָּל־הַמַּעֲשֵׂר אֶל־בֵּית הָאוֹצָר וִיהִי טֶרֶף בְּבֵיתִי וּבְחָנוּנִי נָא בָּזֹאת אָמַר יְהוָה צְבָאוֹת אִם־לֹא אֶפְתַּח לָכֶם אֵת אֲרֻבּוֹת הַשָּׁמַיִם וַהֲרִיקֹתִי לָכֶם בְּרָכָה עַד־בְּלִי־דָי׃ 3.1. הִנְנִי שֹׁלֵחַ מַלְאָכִי וּפִנָּה־דֶרֶךְ לְפָנָי וּפִתְאֹם יָבוֹא אֶל־הֵיכָלוֹ הָאָדוֹן אֲשֶׁר־אַתֶּם מְבַקְשִׁים וּמַלְאַךְ הַבְּרִית אֲשֶׁר־אַתֶּם חֲפֵצִים הִנֵּה־בָא אָמַר יְהוָה צְבָאוֹת׃ 3.1. Behold, I send My messenger, and he shall clear the way before Me; and the Lord, whom ye seek, will suddenly come to His temple, and the messenger of the covet, Whom ye delight in, Behold, he cometh, Saith the LORD of hosts."
6. 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."
7. Hebrew Bible, Psalms, 40.6-40.8, 69.25, 99.6, 109.4, 110.1, 110.4 (9th cent. BCE - 3rd cent. BCE) 40.6. רַבּוֹת עָשִׂיתָ אַתָּה יְהוָה אֱלֹהַי נִפְלְאֹתֶיךָ וּמַחְשְׁבֹתֶיךָ אֵלֵינוּ אֵין עֲרֹךְ אֵלֶיךָ אַגִּידָה וַאֲדַבֵּרָה עָצְמוּ מִסַּפֵּר׃ 40.7. זֶבַח וּמִנְחָה לֹא־חָפַצְתָּ אָזְנַיִם כָּרִיתָ לִּי עוֹלָה וַחֲטָאָה לֹא שָׁאָלְתָּ׃ 40.8. אָז אָמַרְתִּי הִנֵּה־בָאתִי בִּמְגִלַּת־סֵפֶר כָּתוּב עָלָי׃ 69.25. שְׁפָךְ־עֲלֵיהֶם זַעְמֶךָ וַחֲרוֹן אַפְּךָ יַשִּׂיגֵם׃ 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׃ 40.6. Many things hast Thou done, O LORD my God, even Thy wonderful works, and Thy thoughts toward us; there is none to be compared unto Thee! If I would declare and speak of them, they are more than can be told." 40.7. Sacrifice and meal-offering Thou hast no delight in; mine ears hast Thou opened; burnt-offering and sin-offering hast Thou not required." 40.8. Then said I: 'Lo, I am come with the roll of a book which is prescribed for me;" 69.25. Pour out Thine indignation upon them, And let the fierceness of Thine anger overtake them." 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, 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!"
9. Hebrew Bible, 1 Samuel, 15.3 (8th cent. BCE - 5th cent. BCE) 15.3. וַיֹּאמֶר חָטָאתִי עַתָּה כַּבְּדֵנִי נָא נֶגֶד זִקְנֵי־עַמִּי וְנֶגֶד יִשְׂרָאֵל וְשׁוּב עִמִּי וְהִשְׁתַּחֲוֵיתִי לַיהוָה אֱלֹהֶיךָ׃ 15.3. עַתָּה לֵךְ וְהִכִּיתָה אֶת־עֲמָלֵק וְהַחֲרַמְתֶּם אֶת־כָּל־אֲשֶׁר־לוֹ וְלֹא תַחְמֹל עָלָיו וְהֵמַתָּה מֵאִישׁ עַד־אִשָּׁה מֵעֹלֵל וְעַד־יוֹנֵק מִשּׁוֹר וְעַד־שֶׂה מִגָּמָל וְעַד־חֲמוֹר׃ 15.3. Now go and smite ῾Amaleq, and utterly destroy all that they have, and spare them not; but slay both man and woman, infant and suckling, ox and sheep, camel and ass."
10. Hebrew Bible, Isaiah, 40.3 (8th cent. BCE - 5th cent. BCE) 40.3. קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ יְהוָה יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹהֵינוּ׃ 40.3. וְיִעֲפוּ נְעָרִים וְיִגָעוּ וּבַחוּרִים כָּשׁוֹל יִכָּשֵׁלוּ׃ 40.3. Hark! one calleth: ‘Clear ye in the wilderness the way of the LORD, make plain in the desert a highway for our God."
11. 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)
12. 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."
13. 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,"
14. Anon., Jubilees, 1.12 (2nd cent. BCE - 2nd cent. BCE) 1.12. and after their uncleanness, and after their shame, and will serve their gods, and these will prove unto them an offence and a tribulation and an affliction and a snare.
15. 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.
16. 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.
17. 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.
18. 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.
19. 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."
20. New Testament, 1 Peter, 1.15-1.16, 1.23-1.25, 2.4-2.8, 3.8-3.12 (1st cent. CE - 1st cent. CE) 1.15. but just as he who called you is holy, you yourselves also be holy in all of your behavior; 1.16. because it is written, "You shall be holy; for I am holy. 1.23. having been born again, not of corruptible seed, but of incorruptible, through the word of God, which lives and remains forever. 1.24. For, "All flesh is like grass, And all of man's glory like the flower in the grass. The grass withers, and its flower falls; 1.25. But the Lord's word endures forever."This is the word of good news which was preached to you. 2.4. coming to him, a living stone, rejected indeed by men, but chosen by God, precious. 2.5. You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ. 2.6. Because it is contained in Scripture, "Behold, I lay in Zion a chief cornerstone, elect, precious: He who believes in him will not be put to shame. 2.7. For you therefore who believe is the honor, but for such as are disobedient, "The stone which the builders rejected, Has become the chief cornerstone 2.8. and, "A stone of stumbling, and a rock of offense."For they stumble at the word, being disobedient, whereunto also they were appointed. 3.8. Finally, be all like-minded, compassionate, loving as brothers, tenderhearted, courteous 3.9. not rendering evil for evil, or reviling for reviling; but instead blessing; knowing that to this were you called, that you may inherit a blessing. 3.10. For, "He who would love life, And see good days, Let him keep his tongue from evil, And his lips from speaking deceit. 3.11. Let him turn away from evil, and do good. Let him seek peace, and pursue it. 3.12. For the eyes of the Lord are on the righteous, And his ears open to their prayer; But the face of the Lord is against those who do evil.
21. 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.
22. New Testament, 2 Corinthians, 6.2, 6.16-6.18 (1st cent. CE - 1st cent. CE)
23. New Testament, Acts, 1.16-1.20, 3.19-3.26, 4.30, 4.36, 5.12, 5.32, 7.48, 10.42-10.43, 17.24, 26.22 (1st cent. CE - 2nd cent. CE) 1.16. Brothers, it was necessary that this Scripture should be fulfilled, which the Holy Spirit spoke before by the mouth of David concerning Judas, who was guide to those who took Jesus. 1.17. For he was numbered with us, and received his portion in this ministry. 1.18. Now this man obtained a field with the reward for his wickedness, and falling headlong, his body burst open, and all his intestines gushed out. 1.19. It became known to everyone who lived in Jerusalem that in their language that field was called 'Akeldama,' that is, 'The field of blood.' 1.20. For it is written in the book of Psalms, 'Let his habitation be made desolate, Let no one dwell therein,' and, 'Let another take his office.' 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. 4.30. while you stretch out your hand to heal; and that signs and wonders may be done through the name of your holy Servant Jesus. 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 5.12. By the hands of the apostles many signs and wonders were done among the people. They were all with one accord in Solomon's porch. 5.32. We are His witnesses of these things; and so also is the Holy Spirit, whom God has given to those who obey him. 7.48. However, the Most High doesn't dwell in temples made with hands, as the prophet says 10.42. He charged us to preach to the people and to testify that this is he who is appointed by God as the Judge of the living and the dead. 10.43. All the prophets testify about him, that through his name everyone who believes in him will receive remission of sins. 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 26.22. Having therefore obtained the help that is from God, I stand to this day testifying both to small and great, saying nothing but what the prophets and Moses did say should come
24. 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.
25. New Testament, Ephesians, 4.7-4.12 (1st cent. CE - 1st cent. CE) 4.7. But to each one of us was the grace given according to the measure of the gift of Christ. 4.8. Therefore he says, "When he ascended on high, he led captivity captive, and gave gifts to men. 4.9. Now this, "He ascended," what is it but that he also first descended into the lower parts of the earth? 4.10. He who descended is the one who also ascended far above all the heavens, that he might fill all things. 4.11. He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers; 4.12. for the perfecting of the saints, to the work of serving, to the building up of the body of Christ;
26. 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!
27. 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, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 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, 6.5, 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, 7.16, 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, 11.2, 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, 12.14, 12.16, 12.22, 12.24, 13.5, 13.6, 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
28. New Testament, Romans, 8.31-8.39 (1st cent. CE - 1st cent. CE) 8.31. What then shall we say about these things? If God is for us, who can be against us? 8.32. He who didn't spare his own Son, but delivered him up for us all, how would he not also with him freely give us all things? 8.33. Who could bring a charge against God's elect? It is God who justifies. 8.34. Who is he who condemns? It is Christ who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes intercession for us. 8.35. Who shall separate us from the love of Christ? Could oppression, or anguish, or persecution, or famine, or nakedness, or peril, or sword? 8.36. Even as it is written, "For your sake we are killed all day long. We were accounted as sheep for the slaughter. 8.37. No, in all these things, we are more than conquerors through him who loved us. 8.38. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers 8.39. nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.
29. New Testament, John, 1.19-1.23, 3.28 (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? 1.20. He confessed, and didn't deny, but he confessed, "I am not the Christ. 1.21. They asked him, "What then? Are you Elijah?"He said, "I am not.""Are you the Prophet?"He answered, "No. 1.22. They said therefore to him, "Who are you? Give us an answer to take back to those who sent us. What do you say about yourself? 1.23. He said, "I am the voice of one crying in the wilderness, 'Make straight the way of the Lord,' as Isaiah the prophet said. 3.28. You yourselves testify that I said, 'I am not the Christ,' but, 'I have been sent before him.'
30. New Testament, Luke, 3.1-3.6, 10.32, 22.20 (1st cent. CE - 1st cent. CE) 3.1. Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene 3.2. in the high priesthood of Annas and Caiaphas, the word of God came to John, the son of Zacharias, in the wilderness. 3.3. He came into all the region around the Jordan, preaching the baptism of repentance for remission of sins. 3.4. As it is written in the book of the words of Isaiah the prophet, "The voice of one crying in the wilderness, 'Make ready the way of the Lord. Make his paths straight. 3.5. Every valley will be filled. Every mountain and hill will be brought low. The crooked will become straight, And the rough ways smooth. 3.6. All flesh will see God's salvation.' 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.
31. New Testament, Mark, 1.2-1.4 (1st cent. CE - 1st cent. CE) 1.2. As it is written in the prophets, "Behold, I send my messenger before your face, Who will prepare your way before you. 1.3. The voice of one crying in the wilderness, 'Make ready the way of the Lord! Make his paths straight!' 1.4. John came baptizing in the wilderness and preaching the baptism of repentance for forgiveness of sins.
32. New Testament, Matthew, 3.1-3.3, 11.10, 22.41-22.46 (1st cent. CE - 1st cent. CE) 3.1. In those days, John the Baptizer came, preaching in the wilderness of Judea, saying 3.2. Repent, for the Kingdom of Heaven is at hand! 3.3. For this is he who was spoken of by Isaiah the prophet, saying, "The voice of one crying in the wilderness, Make ready the way of the Lord, Make his paths straight. 11.10. For this is he, of whom it is written, 'Behold, I send my messenger before your face, who will prepare your way before you.' 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.
33. Ps.-Philo, Biblical Antiquities, 9.3, 10.3-10.5, 15.5, 21.1, 24.1, 32.17 (1st cent. CE - 2nd cent. CE)
34. 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, 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
agency,all things	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 200
agency,of christ	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 200
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, 184
angels	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 57
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
atonement,timing of	nan
attridge,harold w.	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 141
babel,tower of	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 95
baptism	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 86
blood,manipulation of	Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 71
blood,of christ	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 65
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. 65, 153
church	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 244
cosmology	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 65
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	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 95; Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 3, 41, 45, 65, 184
creation and ownership,through christ'	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 200
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
direct speech	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 86
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
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, 65
forgiveness,tabernacle in	nan
fulfilment	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 95; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 56
gentile	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 95
hannah	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 86
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
hebrews,epistle to the	Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 53
help	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 54
hermeneutic	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 95
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, 65, 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
jerusalem	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 95
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 and his followers	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 95
jesus christ,priesthood	Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 53
john,the baptist	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 86
joshua,r.,judah,the tribe of	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 67
joshua	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 95
judah	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 86
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
judas	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 86
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, 167
laws	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 86
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
liturgy	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 56, 153
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
masoretic text (mt)	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 86
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; 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. 65, 122, 153, 167
mercy	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 54, 56, 57
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
moses,mosaic	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 67
moses	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 86, 95; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 54, 56, 122, 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
narratio	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 163, 164, 165, 166, 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
oracles	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 86
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. 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. 65, 153
perseverance	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 65
pesharim	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 95
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,priestly	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 29
priest	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 86
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. 65
prophecy	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 244
prophetic	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 86, 95
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
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,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
sacrifice	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 86
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
saul	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 95
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
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
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. 65
theology	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 95
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
translation	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 86
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
zelophehad	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 86