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Tiresias: The Ancient Mediterranean Religions Source Database



8251
New Testament, Hebrews, 7.4-7.10


ἔτι γὰρ ἐν τῇ ὀσφύϊ τοῦ πατρὸς ἦν ὅτεσυνήντησεν αὐτῷ Μελχισεδέκ.for he was yet in the loins of his father when Melchizedek met him.


Θεωρεῖτε δὲ πηλίκος οὗτος ᾧδεκάτην Ἀβραὰμ ἔδωκενἐκ τῶν ἀκροθινίων ὁ πατριάρχης.Now consider how great this man was, to whom even Abraham, the patriarch, gave a tenth out of the best spoils.


καὶ οἱ μὲν ἐκ τῶν υἱῶν Λευεὶ τὴν ἱερατίαν λαμβάνοντες ἐντολὴν ἔχουσιν ἀποδεκατοῖν τὸν λαὸν κατὰ τὸν νόμον, τοῦτʼ ἔστιν τοὺς ἀδελφοὺς αὐτῶν, καίπερ ἐξεληλυθότας ἐκ τῆς ὀσφύος Ἀβραάμ·They indeed of the sons of Levi who receive the priest's office have a commandment to take tithes of the people according to the law, that is, of their brothers, though these have come out of the loins of Abraham


ὁ δὲ μὴ γενεαλογούμενος ἐξ αὐτῶν δεδεκάτωκεν Ἀβραάμ, καὶ τὸν ἔχοντα τὰς ἐπαγγελίαςεὐλόγηκεν.but he whose genealogy is not counted from them has taken tithes of Abraham, and has blessed him who has the promises.


χωρὶς δὲ πάσης ἀντιλογίας τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖται.But without any dispute the less is blessed by the better.


καὶ ὧδε μὲνδεκάταςἀποθνήσκοντες ἄνθρωποι λαμβάνουσιν, ἐκεῖ δὲ μαρτυρούμενος ὅτι ζῇ.Here people who die receive tithes, but there one receives tithes of whom it is testified that he lives.


καὶ ὡς ἔπος εἰπεῖν, διʼ Ἀβραὰμ καὶ Λευεὶς ὁ δεκάτας λαμβάνων δεδεκάτωταιSo to say, through Abraham even Levi, who receives tithes, has paid tithes


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

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

39.27. וַיַּעֲשׂוּ אֶת־הַכָּתְנֹת שֵׁשׁ מַעֲשֵׂה אֹרֵג לְאַהֲרֹן וּלְבָנָיו׃ 39.27. And they made the tunics of fine linen of woven work for Aaron, and for his sons,"
2. Hebrew Bible, Genesis, 2.2, 14.17-14.20 (9th cent. BCE - 3rd cent. BCE)

2.2. וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכָּל־מְלַאכְתּוֹ אֲשֶׁר עָשָׂה׃ 2.2. וַיִּקְרָא הָאָדָם שֵׁמוֹת לְכָל־הַבְּהֵמָה וּלְעוֹף הַשָּׁמַיִם וּלְכֹל חַיַּת הַשָּׂדֶה וּלְאָדָם לֹא־מָצָא עֵזֶר כְּנֶגְדּוֹ׃ 14.17. וַיֵּצֵא מֶלֶךְ־סְדֹם לִקְרָאתוֹ אַחֲרֵי שׁוּבוֹ מֵהַכּוֹת אֶת־כְּדָרלָעֹמֶר וְאֶת־הַמְּלָכִים אֲשֶׁר אִתּוֹ אֶל־עֵמֶק שָׁוֵה הוּא עֵמֶק הַמֶּלֶךְ׃ 14.18. וּמַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם הוֹצִיא לֶחֶם וָיָיִן וְהוּא כֹהֵן לְאֵל עֶלְיוֹן׃ 14.19. וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃ 2.2. And on the seventh day God finished His work which He had made; and He rested on the seventh day from all His work which He had made." 14.17. And the king of Sodom went out to meet him, after his return from the slaughter of Chedorlaomer and the kings that were with him, at the vale of Shaveh—the same is the King’s Vale." 14.18. And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High." 14.19. And he blessed him, and said: ‘Blessed be Abram of God Most High, Maker of heaven and earth;" 14.20. and blessed be God the Most High, who hath delivered thine enemies into thy hand.’ And he gave him a tenth of all."
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, 25.9-25.11, 25.13, 25.23, 25.25, 25.29-25.30, 25.35-25.36, 25.39, 25.55 (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׃ 25.9. וְהַעֲבַרְתָּ שׁוֹפַר תְּרוּעָה בַּחֹדֶשׁ הַשְּׁבִעִי בֶּעָשׂוֹר לַחֹדֶשׁ בְּיוֹם הַכִּפֻּרִים תַּעֲבִירוּ שׁוֹפָר בְּכָל־אַרְצְכֶם׃ 25.11. יוֹבֵל הִוא שְׁנַת הַחֲמִשִּׁים שָׁנָה תִּהְיֶה לָכֶם לֹא תִזְרָעוּ וְלֹא תִקְצְרוּ אֶת־סְפִיחֶיהָ וְלֹא תִבְצְרוּ אֶת־נְזִרֶיהָ׃ 25.13. בִּשְׁנַת הַיּוֹבֵל הַזֹּאת תָּשֻׁבוּ אִישׁ אֶל־אֲחֻזָּתוֹ׃ 25.23. וְהָאָרֶץ לֹא תִמָּכֵר לִצְמִתֻת כִּי־לִי הָאָרֶץ כִּי־גֵרִים וְתוֹשָׁבִים אַתֶּם עִמָּדִי׃ 25.25. כִּי־יָמוּךְ אָחִיךָ וּמָכַר מֵאֲחֻזָּתוֹ וּבָא גֹאֲלוֹ הַקָּרֹב אֵלָיו וְגָאַל אֵת מִמְכַּר אָחִיו׃ 25.29. וְאִישׁ כִּי־יִמְכֹּר בֵּית־מוֹשַׁב עִיר חוֹמָה וְהָיְתָה גְּאֻלָּתוֹ עַד־תֹּם שְׁנַת מִמְכָּרוֹ יָמִים תִּהְיֶה גְאֻלָּתוֹ׃ 25.35. וְכִי־יָמוּךְ אָחִיךָ וּמָטָה יָדוֹ עִמָּךְ וְהֶחֱזַקְתָּ בּוֹ גֵּר וְתוֹשָׁב וָחַי עִמָּךְ׃ 25.36. אַל־תִּקַּח מֵאִתּוֹ נֶשֶׁךְ וְתַרְבִּית וְיָרֵאתָ מֵאֱלֹהֶיךָ וְחֵי אָחִיךָ עִמָּךְ׃ 25.39. וְכִי־יָמוּךְ אָחִיךָ עִמָּךְ וְנִמְכַּר־לָךְ לֹא־תַעֲבֹד בּוֹ עֲבֹדַת עָבֶד׃ 25.55. כִּי־לִי בְנֵי־יִשְׂרָאֵל עֲבָדִים עֲבָדַי הֵם אֲשֶׁר־הוֹצֵאתִי אוֹתָם מֵאֶרֶץ מִצְרָיִם אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 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." 25.9. Then shalt thou make proclamation with the blast of the horn on the tenth day of the seventh month; in the day of atonement shall ye make proclamation with the horn throughout all your land." 25.10. And ye shall hallow the fiftieth year, and proclaim liberty throughout the land unto all the inhabitants thereof; it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family." 25.11. A jubilee shall that fiftieth year be unto you; ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of the undressed vines." 25.13. In this year of jubilee ye shall return every man unto his possession." 25.23. And the land shall not be sold in perpetuity; for the land is Mine; for ye are strangers and settlers with Me." 25.25. If thy brother be waxen poor, and sell some of his possession, then shall his kinsman that is next unto him come, and shall redeem that which his brother hath sold." 25.29. And if a man sell a dwelling-house in a walled city, then he may redeem it within a whole year after it is sold; for a full year shall he have the right of redemption." 25.30. And if it be not redeemed within the space of a full year, then the house that is in the walled city shall be made sure in perpetuity to him that bought it, throughout his generations; it shall not go out in the jubilee." 25.35. And if thy brother be waxen poor, and his means fail with thee; then thou shalt uphold him: as a stranger and a settler shall he live with thee." 25.36. Take thou no interest of him or increase; but fear thy God; that thy brother may live with thee." 25.39. And if thy brother be waxen poor with thee, and sell himself unto thee, thou shalt not make him to serve as a bondservant." 25.55. For unto Me the children of Israel are servants; they are My servants whom I brought forth out of the land of Egypt: I am the LORD your God."
4. Hebrew Bible, Psalms, 99.6, 109.4, 110.4 (9th cent. BCE - 3rd cent. BCE)

99.6. מֹשֶׁה וְאַהֲרֹן בְּכֹהֲנָיו וּשְׁמוּאֵל בְּקֹרְאֵי שְׁמוֹ קֹרִאים אֶל־יְהוָה וְהוּא יַעֲנֵם׃ 109.4. תַּחַת־אַהֲבָתִי יִשְׂטְנוּנִי וַאֲנִי תְפִלָּה׃ 110.4. נִשְׁבַּע יְהוָה וְלֹא יִנָּחֵם אַתָּה־כֹהֵן לְעוֹלָם עַל־דִּבְרָתִי מַלְכִּי־צֶדֶק׃ 99.6. Moses and Aaron among His priests, And Samuel among them that call upon His name, Did call upon the LORD, and He answered them." 109.4. In return for my love they are my adversaries; But I am all prayer." 110.4. The LORD hath sworn, and will not repent: 'Thou art a priest for ever After the manner of Melchizedek.'"
5. Hebrew Bible, Isaiah, 61.1-61.2 (8th cent. BCE - 5th cent. BCE)

61.1. שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃ 61.1. רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃ 61.2. לִקְרֹא שְׁנַת־רָצוֹן לַיהוָה וְיוֹם נָקָם לֵאלֹהֵינוּ לְנַחֵם כָּל־אֲבֵלִים׃ 61.1. The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;" 61.2. To proclaim the year of the LORD’S good pleasure, And the day of vengeance of our God; To comfort all that mourn;"
6. 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)

7. Hebrew Bible, Ezekiel, 44.17-44.18 (6th cent. BCE - 5th cent. BCE)

44.17. וְהָיָה בְּבוֹאָם אֶל־שַׁעֲרֵי הֶחָצֵר הַפְּנִימִית בִּגְדֵי פִשְׁתִּים יִלְבָּשׁוּ וְלֹא־יַעֲלֶה עֲלֵיהֶם צֶמֶר בְּשָׁרְתָם בְּשַׁעֲרֵי הֶחָצֵר הַפְּנִימִית וָבָיְתָה׃ 44.18. פַּאֲרֵי פִשְׁתִּים יִהְיוּ עַל־רֹאשָׁם וּמִכְנְסֵי פִשְׁתִּים יִהְיוּ עַל־מָתְנֵיהֶם לֹא יַחְגְּרוּ בַּיָּזַע׃ 44.17. And it shall be that when they enter in at the gates of the inner court, they shall be clothed with linen garments; and no wool shall come upon them, while they minister in the gates of the inner court, and within." 44.18. They shall have linen tires upon their heads, and shall have linen breeches upon their loins; they shall not gird themselves with any thing that causeth sweat."
8. Dead Sea Scrolls, War Scroll, 17.5-17.8 (2nd cent. BCE - 1st cent. CE)

9. 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.
10. Philo of Alexandria, On The Life of Abraham, 198 (1st cent. BCE - 1st cent. CE)

198. But this man, like a priest of sacrifice himself, did himself begin to perform the sacred rite, although he was a most affectionate father of a son who was in all respects most excellent. And, perhaps, according to the usual law and custom of burnt offerings he was intending to solemnise the rite by dividing his son limb by limb. And so he did not divide his feelings and allot one part of his regard to his son and another part to piety to God: but he devoted the whole soul, entire and undivided, to holiness; thinking but little of the kindred blood which flowed in the victim.
11. Philo of Alexandria, On The Life of Moses, 2.292 (1st cent. BCE - 1st cent. CE)

2.292. Such was the life and such was the death of the king, and lawgiver, and high priest, and prophet, Moses, as it is recorded in the sacred scriptures.
12. 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.
13. 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."
14. 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.
15. New Testament, Acts, 3.19-3.26, 4.36 (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
16. 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!
17. 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, 4.14, 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, 5.11-6.20, 6.5, 7, 7.1, 7.1-10.18, 7.2, 7.3, 7.4, 7.5, 7.6, 7.7, 7.8, 7.9, 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, 13.20, 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
18. New Testament, John, 1.19 (1st cent. CE - 1st cent. CE)

1.19. This is John's testimony, when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you?
19. 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.
20. 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, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 41, 64, 163, 166; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 54, 56, 167
abraham, as a priest Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 53
abraham Levine Allison and Crossan, The Historical Jesus in Context (2006) 122; Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 45, 64, 164, 165
angels Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 57
arabic, language Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 244
artless Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 164
attridge, harold w. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 141
belial Levine Allison and Crossan, The Historical Jesus in Context (2006) 122
blood, manipulation of Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 71
blood Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 176
burning (haqtara), marginalization of Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 71
christ Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 244
christology Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 41
church Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 244
covenant, first covenant (hebrews) Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 140, 141
covenant, mosaic Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 56, 57, 176
covenant Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 3, 41, 45, 64
crucifixion Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 176
david, as prophet Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 244
david Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 244
deliberative Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 64
epideictic Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 64
exhortation Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 57, 122
expiation Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 54
faith Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 54
fulfilment Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 56, 176
hays, richard b. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 140, 141
heaven, heavenly realities Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 54, 176
hebrews, epistle to the Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 53
help Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 54
holiness Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 57, 167, 176
holy of holies, holy place Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 122
house Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 122
isaac, as priest Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 53
isaac, burnt offering Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 53
isaac, victim Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 53
jeremias, joachim Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 141
jesus christ, priesthood Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 53
koester, craig r. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 140, 141
law Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 56, 57, 167, 176
legislation, rabbinic, performance as focus of Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 71
levites, in josephus Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 183
levites, in the new testament Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 183
levites Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 183
levitical Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 45, 163, 164, 165, 166
liturgy Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 56, 176
lundbom, jack r. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 141
melchizedek Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 53; Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 41, 45, 64, 163, 164, 165, 166; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 122, 167
melchizedek (melkisedek) Levine Allison and Crossan, The Historical Jesus in Context (2006) 122
mercy Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 54, 56, 57
michael Levine Allison and Crossan, The Historical Jesus in Context (2006) 122
moses Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 54, 56, 122, 167
narratio, topoi Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 163, 164, 165, 166
narratio Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 163, 164, 165, 166
new covenant, in hebrews Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 140, 141
new covenant, in jeremiah Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 141
obedience Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 54
origen Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 53
paul, pauline corpus Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 167
perfection Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 64, 163, 165; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 176
philo Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 53
prayer Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 41
priesthood Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 53
prophecy Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 244
purity Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 183
qumran Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 183; Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 53
reception (qabalah) Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 71
remainders of the commandment (sheyare mitzvah) Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 71
rest Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 122, 176
resurrection Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 41, 64, 164
rhetorical topoi, action Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 166
rhetorical topoi, birth Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 164, 165
rhetorical topoi, death/events beyond death Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 164, 166
rhetorical topoi, deeds Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 45, 166
rhetorical topoi, education Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 41, 163
rhetorical topoi, origins Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 164, 165
ritual narrative Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 71
salvation Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 54
sanctuary Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 57, 176
sinai Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 56
slaughter (shekhitah), as stage of sacrifice Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 71
solidarity Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 54, 56, 57
structure (of hebrews, literary) Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 56, 57, 122
structure of hebrews Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 3, 41, 45
suffering Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 41; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 54
supersessionism, in hebrews Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 140, 141
syncrisis, jesus/aaronic high priest Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 41, 64
syncrisis, melchizedekian/levitical priestly ministries Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 41, 45
syncrisis, old covenant/new covenant Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 41, 45
syncrisis Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 64
synedrion Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 183
temple mount, jerusalem temple Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 183
tent Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 176
tithes' Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 183
topos Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 166
torah Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 183
tossing of blood (zeriqah) Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 71
walking (holakhah) Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 71
walser, georg a. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 141
work of blood (avodat ha-dam) Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 71