Tiresias: The Ancient Mediterranean Religions Source Database

8251

New Testament, Hebrews, 7.3
ἀπάτωρ, ἀμήτωρ, ἀγενεαλόγητος, μήτε ἀρχὴν ἡμερῶν μήτε ζωῆς τέλος ἔχων, ἀφωμοιωμένος δὲ τῷ υἱῷ τοῦ θεοῦ, μένειἱερεὺςεἰς τὸ διηνεκές. without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God), remains a priest continually.

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33 results
1. Hebrew Bible, Exodus, 34 (9th cent. BCE - 3rd cent. BCE)
2. Hebrew Bible, Genesis, 2.2, 11.31, 12.4, 14.17-14.20, 15.1, 17.1, 17.5, 49.8-49.10 (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׃ 11.31. וַיִּקַּח תֶּרַח אֶת־אַבְרָם בְּנוֹ וְאֶת־לוֹט בֶּן־הָרָן בֶּן־בְּנוֹ וְאֵת שָׂרַי כַּלָּתוֹ אֵשֶׁת אַבְרָם בְּנוֹ וַיֵּצְאוּ אִתָּם מֵאוּר כַּשְׂדִּים לָלֶכֶת אַרְצָה כְּנַעַן וַיָּבֹאוּ עַד־חָרָן וַיֵּשְׁבוּ שָׁם׃ 12.4. וַיֵּלֶךְ אַבְרָם כַּאֲשֶׁר דִּבֶּר אֵלָיו יְהוָה וַיֵּלֶךְ אִתּוֹ לוֹט וְאַבְרָם בֶּן־חָמֵשׁ שָׁנִים וְשִׁבְעִים שָׁנָה בְּצֵאתוֹ מֵחָרָן׃ 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׃ 15.1. אַחַר הַדְּבָרִים הָאֵלֶּה הָיָה דְבַר־יְהוָה אֶל־אַבְרָם בַּמַּחֲזֶה לֵאמֹר אַל־תִּירָא אַבְרָם אָנֹכִי מָגֵן לָךְ שְׂכָרְךָ הַרְבֵּה מְאֹד׃ 15.1. וַיִּקַּח־לוֹ אֶת־כָּל־אֵלֶּה וַיְבַתֵּר אֹתָם בַּתָּוֶךְ וַיִּתֵּן אִישׁ־בִּתְרוֹ לִקְרַאת רֵעֵהוּ וְאֶת־הַצִפֹּר לֹא בָתָר׃ 17.1. זֹאת בְּרִיתִי אֲשֶׁר תִּשְׁמְרוּ בֵּינִי וּבֵינֵיכֶם וּבֵין זַרְעֲךָ אַחֲרֶיךָ הִמּוֹל לָכֶם כָּל־זָכָר׃ 17.1. וַיְהִי אַבְרָם בֶּן־תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר אֵלָיו אֲנִי־אֵל שַׁדַּי הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים׃ 17.5. וְלֹא־יִקָּרֵא עוֹד אֶת־שִׁמְךָ אַבְרָם וְהָיָה שִׁמְךָ אַבְרָהָם כִּי אַב־הֲמוֹן גּוֹיִם נְתַתִּיךָ׃ 49.8. יְהוּדָה אַתָּה יוֹדוּךָ אַחֶיךָ יָדְךָ בְּעֹרֶף אֹיְבֶיךָ יִשְׁתַּחֲוּוּ לְךָ בְּנֵי אָבִיךָ׃ 49.9. גּוּר אַרְיֵה יְהוּדָה מִטֶּרֶף בְּנִי עָלִיתָ כָּרַע רָבַץ כְּאַרְיֵה וּכְלָבִיא מִי יְקִימֶנּוּ׃ 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." 11.31. And Terah took Abram his son, and Lot the son of Haran, his son’s son, and Sarai his daughter-in-law, his son Abram’s wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there." 12.4. So Abram went, as the LORD had spoken unto him; and Lot went with him; and Abram was seventy and five years old when he departed out of Haran." 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." 15.1. After these things the word of the LORD came unto Abram in a vision, saying: ‘Fear not, Abram, I am thy shield, thy reward shall be exceeding great.’" 17.1. And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him: ‘I am God Almighty; walk before Me, and be thou wholehearted." 17.5. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for the father of a multitude of nations have I made thee." 49.8. Judah, thee shall thy brethren praise; Thy hand shall be on the neck of thine enemies; Thy father’s sons shall bow down before thee." 49.9. Judah is a lion’s whelp; From the prey, my son, thou art gone up. He stooped down, he couched as a lion, And as a lioness; who shall rouse him up?" 49.10. The sceptre shall not depart from Judah, Nor the ruler’s staff from between his feet, As long as men come to Shiloh; And unto him shall the obedience of the peoples be."
3. Hebrew Bible, Leviticus, 2.1, 2.4, 2.11, 2.14, 7.8, 7.29, 7.33, 16.4, 21.1-21.4, 21.6 (9th cent. BCE - 3rd cent. BCE) 2.1. וְהַנּוֹתֶרֶת מִן־הַמִּנְחָה לְאַהֲרֹן וּלְבָנָיו קֹדֶשׁ קָדָשִׁים מֵאִשֵּׁי יְהוָה׃ 2.1. וְנֶפֶשׁ כִּי־תַקְרִיב קָרְבַּן מִנְחָה לַיהוָה סֹלֶת יִהְיֶה קָרְבָּנוֹ וְיָצַק עָלֶיהָ שֶׁמֶן וְנָתַן עָלֶיהָ לְבֹנָה׃ 2.4. וְכִי תַקְרִב קָרְבַּן מִנְחָה מַאֲפֵה תַנּוּר סֹלֶת חַלּוֹת מַצֹּת בְּלוּלֹת בַּשֶּׁמֶן וּרְקִיקֵי מַצּוֹת מְשֻׁחִים בַּשָּׁמֶן׃ 2.11. כָּל־הַמִּנְחָה אֲשֶׁר תַּקְרִיבוּ לַיהוָה לֹא תֵעָשֶׂה חָמֵץ כִּי כָל־שְׂאֹר וְכָל־דְּבַשׁ לֹא־תַקְטִירוּ מִמֶּנּוּ אִשֶּׁה לַיהוָה׃ 2.14. וְאִם־תַּקְרִיב מִנְחַת בִּכּוּרִים לַיהוָה אָבִיב קָלוּי בָּאֵשׁ גֶּרֶשׂ כַּרְמֶל תַּקְרִיב אֵת מִנְחַת בִּכּוּרֶיךָ׃ 7.8. וְהַכֹּהֵן הַמַּקְרִיב אֶת־עֹלַת אִישׁ עוֹר הָעֹלָה אֲשֶׁר הִקְרִיב לַכֹּהֵן לוֹ יִהְיֶה׃ 7.29. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר הַמַּקְרִיב אֶת־זֶבַח שְׁלָמָיו לַיהוָה יָבִיא אֶת־קָרְבָּנוֹ לַיהוָה מִזֶּבַח שְׁלָמָיו׃ 7.33. הַמַּקְרִיב אֶת־דַּם הַשְּׁלָמִים וְאֶת־הַחֵלֶב מִבְּנֵי אַהֲרֹן לוֹ תִהְיֶה שׁוֹק הַיָּמִין לְמָנָה׃ 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׃ 21.6. קְדֹשִׁים יִהְיוּ לֵאלֹהֵיהֶם וְלֹא יְחַלְּלוּ שֵׁם אֱלֹהֵיהֶם כִּי אֶת־אִשֵּׁי יְהוָה לֶחֶם אֱלֹהֵיהֶם הֵם מַקְרִיבִם וְהָיוּ קֹדֶשׁ׃ 2.1. And when any one bringeth a meal-offering unto the LORD, his offering shall be of fine flour; and he shall pour oil upon it, and put frankincense thereon." 2.4. And when thou bringest a meal-offering baked in the oven, it shall be unleavened cakes of fine flour mingled with oil, or unleavened wafers spread with oil." 2.11. No meal-offering, which ye shall bring unto the LORD, shall be made with leaven; for ye shall make no leaven, nor any honey, smoke as an offering made by fire unto the LORD." 2.14. And if thou bring a meal-offering of first-fruits unto the LORD, thou shalt bring for the meal-offering of thy first-fruits corn in the ear parched with fire, even groats of the fresh ear." 7.8. And the priest that offereth any man’s burnt-offering, even the priest shall have to himself the skin of the burnt-offering which he hath offered." 7.29. Speak unto the children of Israel, saying: He that offereth his sacrifice of peace-offerings unto the LORD shall bring his offering unto the LORD out of his sacrifice of peace-offerings." 7.33. He among the sons of Aaron, that offereth the blood of the peace-offerings, and the fat, shall have the right thigh for a portion." 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." 21.6. They shall be holy unto their God, and not profane the name of their God; for the offerings of the LORD made by fire, the bread of their God, they do offer; therefore they shall be holy."
4. Hebrew Bible, Numbers, 35.1-35.8, 36.6-36.9 (9th cent. BCE - 3rd cent. BCE) 35.1. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם כִּי אַתֶּם עֹבְרִים אֶת־הַיַּרְדֵּן אַרְצָה כְּנָעַן׃ 35.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה בְּעַרְבֹת מוֹאָב עַל־יַרְדֵּן יְרֵחוֹ לֵאמֹר׃ 35.2. וְאִם־בְּשִׂנְאָה יֶהְדָּפֶנּוּ אוֹ־הִשְׁלִיךְ עָלָיו בִּצְדִיָּה וַיָּמֹת׃ 35.2. צַו אֶת־בְּנֵי יִשְׂרָאֵל וְנָתְנוּ לַלְוִיִּם מִנַּחֲלַת אֲחֻזָּתָם עָרִים לָשָׁבֶת וּמִגְרָשׁ לֶעָרִים סְבִיבֹתֵיהֶם תִּתְּנוּ לַלְוִיִּם׃ 35.3. וְהָיוּ הֶעָרִים לָהֶם לָשָׁבֶת וּמִגְרְשֵׁיהֶם יִהְיוּ לִבְהֶמְתָּם וְלִרְכֻשָׁם וּלְכֹל חַיָּתָם׃ 35.3. כָּל־מַכֵּה־נֶפֶשׁ לְפִי עֵדִים יִרְצַח אֶת־הָרֹצֵחַ וְעֵד אֶחָד לֹא־יַעֲנֶה בְנֶפֶשׁ לָמוּת׃ 35.4. וּמִגְרְשֵׁי הֶעָרִים אֲשֶׁר תִּתְּנוּ לַלְוִיִּם מִקִּיר הָעִיר וָחוּצָה אֶלֶף אַמָּה סָבִיב׃ 35.5. וּמַדֹּתֶם מִחוּץ לָעִיר אֶת־פְּאַת־קֵדְמָה אַלְפַּיִם בָּאַמָּה וְאֶת־פְּאַת־נֶגֶב אַלְפַּיִם בָּאַמָּה וְאֶת־פְּאַת־יָם אַלְפַּיִם בָּאַמָּה וְאֵת פְּאַת צָפוֹן אַלְפַּיִם בָּאַמָּה וְהָעִיר בַּתָּוֶךְ זֶה יִהְיֶה לָהֶם מִגְרְשֵׁי הֶעָרִים׃ 35.6. וְאֵת הֶעָרִים אֲשֶׁר תִּתְּנוּ לַלְוִיִּם אֵת שֵׁשׁ־עָרֵי הַמִּקְלָט אֲשֶׁר תִּתְּנוּ לָנֻס שָׁמָּה הָרֹצֵחַ וַעֲלֵיהֶם תִּתְּנוּ אַרְבָּעִים וּשְׁתַּיִם עִיר׃ 35.7. כָּל־הֶעָרִים אֲשֶׁר תִּתְּנוּ לַלְוִיִּם אַרְבָּעִים וּשְׁמֹנֶה עִיר אֶתְהֶן וְאֶת־מִגְרְשֵׁיהֶן׃ 35.8. וְהֶעָרִים אֲשֶׁר תִּתְּנוּ מֵאֲחֻזַּת בְּנֵי־יִשְׂרָאֵל מֵאֵת הָרַב תַּרְבּוּ וּמֵאֵת הַמְעַט תַּמְעִיטוּ אִישׁ כְּפִי נַחֲלָתוֹ אֲשֶׁר יִנְחָלוּ יִתֵּן מֵעָרָיו לַלְוִיִּם׃ 36.6. זֶה הַדָּבָר אֲשֶׁר־צִוָּה יְהוָה לִבְנוֹת צְלָפְחָד לֵאמֹר לַטּוֹב בְּעֵינֵיהֶם תִּהְיֶינָה לְנָשִׁים אַךְ לְמִשְׁפַּחַת מַטֵּה אֲבִיהֶם תִּהְיֶינָה לְנָשִׁים׃ 36.7. וְלֹא־תִסֹּב נַחֲלָה לִבְנֵי יִשְׂרָאֵל מִמַּטֶּה אֶל־מַטֶּה כִּי אִישׁ בְּנַחֲלַת מַטֵּה אֲבֹתָיו יִדְבְּקוּ בְּנֵי יִשְׂרָאֵל׃ 36.8. וְכָל־בַּת יֹרֶשֶׁת נַחֲלָה מִמַּטּוֹת בְּנֵי יִשְׂרָאֵל לְאֶחָד מִמִּשְׁפַּחַת מַטֵּה אָבִיהָ תִּהְיֶה לְאִשָּׁה לְמַעַן יִירְשׁוּ בְּנֵי יִשְׂרָאֵל אִישׁ נַחֲלַת אֲבֹתָיו׃ 36.9. וְלֹא־תִסֹּב נַחֲלָה מִמַּטֶּה לְמַטֶּה אַחֵר כִּי־אִישׁ בְּנַחֲלָתוֹ יִדְבְּקוּ מַטּוֹת בְּנֵי יִשְׂרָאֵל׃ 35.1. And the LORD spoke unto Moses in the plains of Moab by the Jordan at Jericho, saying:" 35.2. ’Command the children of Israel, that they give unto the Levites of the inheritance of their possession cities to dwell in; and open land round about the cities shall ye give unto the Levites." 35.3. And the cities shall they have to dwell in; and their open land shall be for their cattle, and for their substance, and for all their beasts." 35.4. And the open land about the cities, which ye shall give unto the Levites, shall be from the wall of the city and outward a thousand cubits round about." 35.5. And ye shall measure without the city for the east side two thousand cubits, and for the south side two thousand cubits, and for the west side two thousand cubits, and for the north side two thousand cubits, the city being in the midst. This shall be to them the open land about the cities." 35.6. And the cities which ye shall give unto the Levites, they shall be the six cities of refuge, which ye shall give for the manslayer to flee thither; and beside them ye shall give forty and two cities." 35.7. All the cities which ye shall give to the Levites shall be forty and eight cities: them shall ye give with the open land about them." 35.8. And concerning the cities which ye shall give of the possession of the children of Israel, from the many ye shall take many, and from the few ye shall take few; each tribe according to its inheritance which it inheriteth shall give of its cities unto the Levites.’" 36.6. This is the thing which the LORD hath commanded concerning the daughters of Zelophehad, saying: Let them be married to whom they think best; only into the family of the tribe of their father shall they be married." 36.7. So shall no inheritance of the children of Israel remove from tribe to tribe; for the children of Israel shall cleave every one to the inheritance of the tribe of his fathers." 36.8. And every daughter, that possesseth an inheritance in any tribe of the children of Israel, shall be wife unto one of the family of the tribe of her father, that the children of Israel may possess every man the inheritance of his fathers." 36.9. So shall no inheritance remove from one tribe to another tribe; for the tribes of the children of Israel shall cleave each one to its own inheritance.’"
5. Hebrew Bible, Psalms, 99.6, 102.26, 110.4 (9th cent. BCE - 3rd cent. BCE) 99.6. מֹשֶׁה וְאַהֲרֹן בְּכֹהֲנָיו וּשְׁמוּאֵל בְּקֹרְאֵי שְׁמוֹ קֹרִאים אֶל־יְהוָה וְהוּא יַעֲנֵם׃ 102.26. לְפָנִים הָאָרֶץ יָסַדְתָּ וּמַעֲשֵׂה יָדֶיךָ שָׁמָיִם׃ 110.4. נִשְׁבַּע יְהוָה וְלֹא יִנָּחֵם אַתָּה־כֹהֵן לְעוֹלָם עַל־דִּבְרָתִי מַלְכִּי־צֶדֶק׃ 99.6. Moses and Aaron among His priests, And Samuel among them that call upon His name, Did call upon the LORD, and He answered them." 102.26. of old Thou didst lay the foundation of the earth; And the heavens are the work of Thy hands." 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, 2 Samuel, 6.12-6.14 (8th cent. BCE - 5th cent. BCE) 6.12. וַיֻּגַּד לַמֶּלֶךְ דָּוִד לֵאמֹר בֵּרַךְ יְהוָה אֶת־בֵּית עֹבֵד אֱדֹם וְאֶת־כָּל־אֲשֶׁר־לוֹ בַּעֲבוּר אֲרוֹן הָאֱלֹהִים וַיֵּלֶךְ דָּוִד וַיַּעַל אֶת־אֲרוֹן הָאֱלֹהִים מִבֵּית עֹבֵד אֱדֹם עִיר דָּוִד בְּשִׂמְחָה׃ 6.13. וַיְהִי כִּי צָעֲדוּ נֹשְׂאֵי אֲרוֹן־יְהוָה שִׁשָּׁה צְעָדִים וַיִּזְבַּח שׁוֹר וּמְרִיא׃ 6.14. וְדָוִד מְכַרְכֵּר בְּכָל־עֹז לִפְנֵי יְהוָה וְדָוִד חָגוּר אֵפוֹד בָּד׃ 6.12. And it was told king David, saying, The Lord has blessed the house of ῾Oved-edom, and all that he has, because of the ark of God. So David went and brought up the ark of God from the house of ῾Oved-edom into the city of David with gladness." 6.13. And when they that bore the ark of the Lord had gone six paces, he sacrificed an ox and a fatling." 6.14. And David leaped about before the Lord with all his might; and David was girded with a linen efod."
8. 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)
9. 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."
10. Hebrew Bible, 1 Chronicles, 11.1-11.7 (5th cent. BCE - 3rd cent. BCE) 11.1. וַיִּקָּבְצוּ כָל־יִשְׂרָאֵל אֶל־דָּוִיד חֶבְרוֹנָה לֵאמֹר הִנֵּה עַצְמְךָ וּבְשָׂרְךָ אֲנָחְנוּ׃ 11.1. וְאֵלֶּה רָאשֵׁי הַגִּבּוֹרִים אֲשֶׁר לְדָוִיד הַמִּתְחַזְּקִים עִמּוֹ בְמַלְכוּתוֹ עִם־כָּל־יִשְׂרָאֵל לְהַמְלִיכוֹ כִּדְבַר יְהוָה עַל־יִשְׂרָאֵל׃ 11.2. וְאַבְשַׁי אֲחִי־יוֹאָב הוּא הָיָה רֹאשׁ הַשְּׁלוֹשָׁה וְהוּא עוֹרֵר אֶת־חֲנִיתוֹ עַל־שְׁלֹשׁ מֵאוֹת חָלָל ולא־[וְלוֹ־] שֵׁם בַּשְּׁלוֹשָׁה׃ 11.2. גַּם־תְּמוֹל גַּם־שִׁלְשׁוֹם גַּם בִּהְיוֹת שָׁאוּל מֶלֶךְ אַתָּה הַמּוֹצִיא וְהַמֵּבִיא אֶת־יִשְׂרָאֵל וַיֹּאמֶר יְהוָה אֱלֹהֶיךָ לְךָ אַתָּה תִרְעֶה אֶת־עַמִּי אֶת־יִשְׂרָאֵל וְאַתָּה תִּהְיֶה נָגִיד עַל עַמִּי יִשְׂרָאֵל׃ 11.3. וַיָּבֹאוּ כָּל־זִקְנֵי יִשְׂרָאֵל אֶל־הַמֶּלֶךְ חֶבְרוֹנָה וַיִּכְרֹת לָהֶם דָּוִיד בְּרִית בְּחֶבְרוֹן לִפְנֵי יְהוָה וַיִּמְשְׁחוּ אֶת־דָּוִיד לְמֶלֶךְ עַל־יִשְׂרָאֵל כִּדְבַר יְהוָה בְּיַד־שְׁמוּאֵל׃ 11.3. מַהְרַי הַנְּטֹפָתִי חֵלֶד בֶּן־בַּעֲנָה הַנְּטוֹפָתִי׃ 11.4. וַיֵּלֶךְ דָּוִיד וְכָל־יִשְׂרָאֵל יְרוּשָׁלִַם הִיא יְבוּס וְשָׁם הַיְבוּסִי יֹשְׁבֵי הָאָרֶץ׃ 11.4. עִירָא הַיִּתְרִי גָּרֵב הַיִּתְרִי׃ 11.5. וַיֹּאמְרוּ יֹשְׁבֵי יְבוּס לְדָוִיד לֹא תָבוֹא הֵנָּה וַיִּלְכֹּד דָּוִיד אֶת־מְצֻדַת צִיּוֹן הִיא עִיר דָּוִיד׃ 11.6. וַיֹּאמֶר דָּוִיד כָּל־מַכֵּה יְבוּסִי בָּרִאשׁוֹנָה יִהְיֶה לְרֹאשׁ וּלְשָׂר וַיַּעַל בָּרִאשׁוֹנָה יוֹאָב בֶּן־צְרוּיָה וַיְהִי לְרֹאשׁ׃ 11.7. וַיֵּשֶׁב דָּוִיד בַּמְצָד עַל־כֵּן קָרְאוּ־לוֹ עִיר דָּוִיד׃ 11.1. Then all Israel gathered themselves to David unto Hebron, saying: ‘Behold, we are thy bone and thy flesh." 11.2. In times past, even when Saul was king, it was thou that didst lead out and bring in Israel; and the LORD thy God said unto thee: Thou shalt feed My people Israel, and thou shalt be prince over My people Israel.’" 11.3. So all the elders of Israel came to the king to Hebron; and David made a covet with them in Hebron before the LORD; and they anointed David king over Israel, according to the word of the LORD by the hand of Samuel." 11.4. And David and all Israel went to Jerusalem—the same is Jebus—and the Jebusites, the inhabitants of the land, were there." 11.5. And the inhabitants of Jebus said to David: ‘Thou shalt not come in hither.’ Nevertheless David took the stronghold of Zion; the same is the city of David." 11.6. And David said: ‘Whosoever smiteth the Jebusites first shall be chief and captain.’ And Joab the son of Zeruiah went up first, and was made chief." 11.7. And David dwelt in the stronghold; therefore they called it the city of David."
11. Anon., 1 Enoch, 107, 106 (3rd cent. BCE - 2nd cent. BCE) 106. And after some days my son Methuselah took a wife for his son Lamech, and she became,pregt by him and bore a son. And his body was white as snow and red as the blooming of a rose, and the hair of his head and his long locks were white as wool, and his eyes beautiful. And when he opened his eyes, he lighted up the whole house like the sun, and the whole house,was very bright. And thereupon he arose in the hands of the midwife, opened his mouth, and conversed with the Lord of righteousness.,And his father Lamech was afraid of him and",fled, and came to his father Methuselah. And he said unto him: ' I have begotten a strange son, diverse from and unlike man, and resembling the sons of the God of heaven; and his nature is different and he is not like us, and his eyes are as the rays of the sun, and his,countece is glorious. And it seems to me that he is not sprung from me but from the angels, and I fear that in his days a wonder may be,wrought on the earth. And now, my father, I am here to petition thee and implore thee that thou mayest go to Enoch, our father, and learn from him the truth, for his dwelling-place is,amongst the angels.' And when Methuselah heard the words of his son, he came to me to the ends of the earth; for he had heard that,was there, and he cried aloud, and I heard his voice and I came to him. And,said unto him: ' Behold, here am I, my son, wherefore hast,thou come to me ' And he answered and said: ' Because of a great cause of anxiety have I come to thee, and because of a disturbing vision,have I approached. And now, my father, hear me: unto Lamech my son there hath been born a son, the like of whom there is none, and his nature is not like man's nature, and the colour of his body is whiter than snow and redder than the bloom of a rose, and the hair of his head is whiter than white wool, and his eyes are like the rays of the sun, and he opened his eyes and,thereupon lighted up the whole house. And he arose in the hands of the midwife, and opened,his mouth and blessed the Lord of heaven. And his father Lamech became afraid and fled to me, and did not believe that he was sprung from him, but that he was in the likeness of the angels of heaven; and behold I have come to thee that thou mayest make known to me the truth.' And I, Enoch, answered and said unto him: 'The Lord will do a new thing on the earth, and this I have already seen in a vision, and make known to thee that in the generation of my father Jared some of the angels of heaven transgressed the word of the Lord. And behold they commit sin and transgress the law, and have united themselves with women and commit sin with them, and have married some of them, and have begot children by them. And they shall produce on the earth giants not according to the spirit, but according to the flesh, and there shall be a great punishment on the earth, and the earth shall be cleansed from all impurity. Yea, there shall come a great destruction over the whole earth, and there shall be a deluge and,a great destruction for one year. And this son who has been born unto you shall be left on the earth, and his three children shall be saved with him: when all mankind that are on the earth,shall die [he and his sons shall be saved]. And now make known to thy son Lamech that he who has been born is in truth his son, and call his name Noah; for he shall be left to you, and he and his sons shall be saved from the destruction, which shall come upon the earth on account of all the sin and all the unrighteousness, which shall be consummated on the earth in his days. And after that there shall be still more unrighteousness than that which was first consummated on the earth; for I know the mysteries of the holy ones; for He, the Lord, has showed me and informed me, and I have read (them) in the heavenly tablets.
12. Anon., Jubilees, 11.4, 12.12 (2nd cent. BCE - 2nd cent. BCE) 11.4. and to build strong cities, and walls, and towers, and individuals (began) to exalt themselves above the nation, and to found the beginnings of kingdoms 12.12. And in the sixtieth year of the life of Abram, that is, in the fourth week, in the fourth year thereof, Abram arose by night, and burned the house of the idols, and he burned all that was in the house, and no man knew it.
13. Anon., Testament of Dan, 5.10 (2nd cent. BCE - 2nd cent. CE)
14. Anon., Testament of Joseph, 19.6 (2nd cent. BCE - 2nd cent. CE) 19.6. And the horns of the fourth bull went up unto heaven and became as a wall for the flocks, and in the midst of the two horns there grew another horn.
15. 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.
16. Anon., Testament of Simeon, 7.2 (2nd cent. BCE - 2nd cent. CE) 7.2. For the Lord shall raise up from Levi as it were a High-priest, and from Judah as it were a King [God and man], He shall save all [the Gentiles and] the race of Israel.
17. Dead Sea Scrolls, Pesher On The Periods 4Q180, 0 (2nd cent. BCE - 1st cent. CE)
18. Septuagint, 1 Maccabees, 4.56, 7.33, 12.11 (2nd cent. BCE - 2nd cent. BCE) 4.56. So they celebrated the dedication of the altar for eight days, and offered burnt offerings with gladness; they offered a sacrifice of deliverance and praise. 7.33. After these events Nicanor went up to Mount Zion. Some of the priests came out of the sanctuary, and some of the elders of the people, to greet him peaceably and to show him the burnt offering that was being offered for the king. 12.11. We therefore remember you constantly on every occasion, both in our feasts and on other appropriate days, at the sacrifices which we offer and in our prayers, as it is right and proper to remember brethren.
19. 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.
20. 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.
21. 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
22. Mishnah, Berachot, 5.5 (1st cent. CE - 3rd cent. CE) 5.5. One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”"
23. 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."
24. New Testament, 1 Corinthians, 8.6, 9.6, 11.25 (1st cent. CE - 1st cent. CE) 8.6. yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him. 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.
25. 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
26. New Testament, Colossians, 1.15-1.20 (1st cent. CE - 1st cent. CE) 1.15. who is the image of the invisible God, the firstborn of all creation. 1.16. For by him were all things created, in the heavens and on the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and for him. 1.17. He is before all things, and in him all things are held together. 1.18. He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 1.19. For all the fullness was pleased to dwell in him; 1.20. and through him to reconcile all things to himself, having made peace through the blood of his cross. Through him, I say, whether things on the earth, or things in the heavens.
27. New Testament, Galatians, 2.1-2.21, 3.6 (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! 3.6. Even as Abraham "believed God, and it wascounted to him for righteousness.
28. 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, 4.9, 4.14, 4.14-5.10, 4.15, 4.15-5.10, 4.16, 5, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.11-6.20, 6.2, 6.6, 6.20, 7, 7.1, 7.1-10.18, 7.2, 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, 7.17, 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, 8.4, 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, 11.1, 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, 12.22, 12.24, 13.9, 13.10, 13.11, 13.12, 13.13, 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
29. New Testament, Romans, 4.3 (1st cent. CE - 1st cent. CE) 4.3. For what does the Scripture say? "Abraham believed God, and it was accounted to him for righteousness.
30. New Testament, John, 1.1-1.3, 1.19 (1st cent. CE - 1st cent. CE) 1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.19. This is John's testimony, when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you?
31. 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.
32. New Testament, Matthew, 1 (1st cent. CE - 1st cent. CE)
33. 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, 64, 163, 166; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 54, 56, 153, 167
abraham,as a priest	Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 53
abraham	Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 133; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 297; Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 45, 64, 164; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 117
abram	Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 133
angels	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 57
apocalypse	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 297
arabic,language	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 244
ark	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 297
armozel	van den Broek (2013), Gnostic Religion in Antiquity, 63
artless	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 164
attridge,harold w.	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 141
bible	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 297
biblical law,christian use	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 73
birth	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 56
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; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 56
bread	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 56
burning (haqtara),marginalization of	Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 71
christ,as creator	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 1
christ	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 117; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 244
christian	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 117
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. 61, 153
church	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 244
city of david	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 297
community	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 56
conquests\n,of jerusalem (by david)	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 297
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. 194
covenant	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 3, 41, 45, 64; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 56
creation	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 194; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 56
creator	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 56
cross	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 56
crucifixion	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 153, 194
crusades	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 297
david,as prophet	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 244
david,king	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 297
david	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 244
death	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 194
deliberative	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 64
divine identity'	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 1
doubt	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 117
elijah	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 117
encounter	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 56
epideictic	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 64
exhortation	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 57, 61, 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
fulfilment	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 56; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 56
gnostic	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 117
grace	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 56
haran	Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 133
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
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, 194
holy of holies,holy place	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 122
holy spirit	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 117
house	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 122
incarnation	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 117
inheritance,biblical law	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 73
intermediary	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 117
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
israel	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 297
jacob,son of isaac	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 297
jeremias,joachim	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 141
jerome	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 73
jerusalem	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 117
jesus,descendant of judah and levi	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 73
jesus,descendant of levi	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 73
jesus	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 117
jesus christ,priesthood	Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 53
jews	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 117
joseph (father of jesus)	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 73
joseph (husband of mary)	Levine Allison and Crossan (2006), The Historical Jesus in Context, 93
judah	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 297
judah (tribe)	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 73
judgment,melchizedek	nan
just	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 56
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. 56, 57, 167, 194; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 56
legislation,rabbinic,performance as focus of	Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 71
levi (tribe),tribal land	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 73
levi (tribe)	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 73
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
levitical	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 45, 163, 164, 166
lights,four great	van den Broek (2013), Gnostic Religion in Antiquity, 63
liturgy	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 56, 153, 194
lundbom,jack r.	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 141
mary	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 56
mary (mother of jesus),descendant of judah	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 73
mary (mother of jesus)	Levine Allison and Crossan (2006), The Historical Jesus in Context, 93
matrimony,tribal intermarriage	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 73
melchisedek	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 659
melchizedek	Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 53; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 297; Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 41, 45, 64, 163, 164, 166; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 117; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 61, 122, 153, 167; van den Broek (2013), Gnostic Religion in Antiquity, 63
melchizedek (melkisedek)	Levine Allison and Crossan (2006), The Historical Jesus in Context, 93
mercy	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 54, 56, 57
messiah,messianic expectations	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 153
messiah	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 56
moses	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 54, 56, 122, 167
mother	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 117
narratio,topoi	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 163, 164, 166
narratio	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 163, 164, 166
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
nir	Levine Allison and Crossan (2006), The Historical Jesus in Context, 93
noah (noe)	Levine Allison and Crossan (2006), The Historical Jesus in Context, 93
obedience	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 54, 61, 194
offerings	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 56
origen	Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 53
paul,pauline corpus	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 167, 280
perfection	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 64, 163; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 61, 153, 194
peter	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 56
pharisees	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 659
philo	Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 53
pigeradamas	van den Broek (2013), Gnostic Religion in Antiquity, 63
power	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 56
prayer	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 41
priesthood	Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 53
prophecy	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 244
prophets	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 56
purity	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 183
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
rabbis	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 56
reception (qabalah)	Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 71
redeemer	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 117
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, 64, 164
revelation	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 194
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
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
ritual	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 56
ritual narrative	Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 71
sabbath	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 56
salvation	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 54, 194; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 56
sanctuary	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 57
self-begotten	van den Broek (2013), Gnostic Religion in Antiquity, 63
shiloh	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 297
sinai	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 56
sins	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 56
sion	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 297
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, 194
sopanim	Levine Allison and Crossan (2006), The Historical Jesus in Context, 93
spirit,holy	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 153
stephen	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 56
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, 61, 194
supersessionism,in hebrews	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 140, 141
syncrisis,jesus/aaronic high priest	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 41, 64
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, 64
synedrion	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 183
temple	Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 133; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 56
temple mount,jerusalem temple	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 183
throne	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 56
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
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
transfiguration	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 56
translation	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 117
twelve	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 56
valentinians	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 56
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
wisdom	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 56
women	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 56
work of blood (avodat ha-dam)	Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 71