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Tiresias: The Ancient Mediterranean Religions Source Database



8256
New Testament, Luke, 9.29


καὶ ἐγένετο ἐν τῷ προσεύχεσθαι αὐτὸν τὸ εἶδος τοῦ προσώπου αὐτοῦ ἕτερον καὶ ὁ ἱματισμὸς αὐτοῦ λευκὸς ἐξαστράπτων.As he was praying, the appearance of his face was altered, and his clothing became white and dazzling.


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

40 results
1. Hebrew Bible, Deuteronomy, 18.15 (9th cent. BCE - 3rd cent. BCE)

18.15. נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן׃ 18.15. A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;"
2. Hebrew Bible, Exodus, 19.9-19.16, 24.13-24.16, 28.1-28.31, 28.33-28.43, 29.1, 29.4-29.7, 29.9, 29.12-29.14, 29.16, 29.18-29.29, 34.4-34.6, 34.29-34.35, 40.34-40.35 (9th cent. BCE - 3rd cent. BCE)

19.9. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ וְגַם־בְּךָ יַאֲמִינוּ לְעוֹלָם וַיַּגֵּד מֹשֶׁה אֶת־דִּבְרֵי הָעָם אֶל־יְהוָה׃ 19.11. וְהָיוּ נְכֹנִים לַיּוֹם הַשְּׁלִישִׁי כִּי בַּיּוֹם הַשְּׁלִישִׁי יֵרֵד יְהוָה לְעֵינֵי כָל־הָעָם עַל־הַר סִינָי׃ 19.12. וְהִגְבַּלְתָּ אֶת־הָעָם סָבִיב לֵאמֹר הִשָּׁמְרוּ לָכֶם עֲלוֹת בָּהָר וּנְגֹעַ בְּקָצֵהוּ כָּל־הַנֹּגֵעַ בָּהָר מוֹת יוּמָת׃ 19.13. לֹא־תִגַּע בּוֹ יָד כִּי־סָקוֹל יִסָּקֵל אוֹ־יָרֹה יִיָּרֶה אִם־בְּהֵמָה אִם־אִישׁ לֹא יִחְיֶה בִּמְשֹׁךְ הַיֹּבֵל הֵמָּה יַעֲלוּ בָהָר׃ 19.14. וַיֵּרֶד מֹשֶׁה מִן־הָהָר אֶל־הָעָם וַיְקַדֵּשׁ אֶת־הָעָם וַיְכַבְּסוּ שִׂמְלֹתָם׃ 19.15. וַיֹּאמֶר אֶל־הָעָם הֱיוּ נְכֹנִים לִשְׁלֹשֶׁת יָמִים אַל־תִּגְּשׁוּ אֶל־אִשָּׁה׃ 19.16. וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיֹת הַבֹּקֶר וַיְהִי קֹלֹת וּבְרָקִים וְעָנָן כָּבֵד עַל־הָהָר וְקֹל שֹׁפָר חָזָק מְאֹד וַיֶּחֱרַד כָּל־הָעָם אֲשֶׁר בַּמַּחֲנֶה׃ 24.13. וַיָּקָם מֹשֶׁה וִיהוֹשֻׁעַ מְשָׁרְתוֹ וַיַּעַל מֹשֶׁה אֶל־הַר הָאֱלֹהִים׃ 24.14. וְאֶל־הַזְּקֵנִים אָמַר שְׁבוּ־לָנוּ בָזֶה עַד אֲשֶׁר־נָשׁוּב אֲלֵיכֶם וְהִנֵּה אַהֲרֹן וְחוּר עִמָּכֶם מִי־בַעַל דְּבָרִים יִגַּשׁ אֲלֵהֶם׃ 24.15. וַיַּעַל מֹשֶׁה אֶל־הָהָר וַיְכַס הֶעָנָן אֶת־הָהָר׃ 24.16. וַיִּשְׁכֹּן כְּבוֹד־יְהוָה עַל־הַר סִינַי וַיְכַסֵּהוּ הֶעָנָן שֵׁשֶׁת יָמִים וַיִּקְרָא אֶל־מֹשֶׁה בַּיּוֹם הַשְּׁבִיעִי מִתּוֹךְ הֶעָנָן׃ 28.1. שִׁשָּׁה מִשְּׁמֹתָם עַל הָאֶבֶן הָאֶחָת וְאֶת־שְׁמוֹת הַשִּׁשָּׁה הַנּוֹתָרִים עַל־הָאֶבֶן הַשֵּׁנִית כְּתוֹלְדֹתָם׃ 28.1. וְאַתָּה הַקְרֵב אֵלֶיךָ אֶת־אַהֲרֹן אָחִיךָ וְאֶת־בָּנָיו אִתּוֹ מִתּוֹךְ בְּנֵי יִשְׂרָאֵל לְכַהֲנוֹ־לִי אַהֲרֹן נָדָב וַאֲבִיהוּא אֶלְעָזָר וְאִיתָמָר בְּנֵי אַהֲרֹן׃ 28.2. וְעָשִׂיתָ בִגְדֵי־קֹדֶשׁ לְאַהֲרֹן אָחִיךָ לְכָבוֹד וּלְתִפְאָרֶת׃ 28.2. וְהַטּוּר הָרְבִיעִי תַּרְשִׁישׁ וְשֹׁהַם וְיָשְׁפֵה מְשֻׁבָּצִים זָהָב יִהְיוּ בְּמִלּוּאֹתָם׃ 28.3. וְאַתָּה תְּדַבֵּר אֶל־כָּל־חַכְמֵי־לֵב אֲשֶׁר מִלֵּאתִיו רוּחַ חָכְמָה וְעָשׂוּ אֶת־בִּגְדֵי אַהֲרֹן לְקַדְּשׁוֹ לְכַהֲנוֹ־לִי׃ 28.3. וְנָתַתָּ אֶל־חֹשֶׁן הַמִּשְׁפָּט אֶת־הָאוּרִים וְאֶת־הַתֻּמִּים וְהָיוּ עַל־לֵב אַהֲרֹן בְּבֹאוֹ לִפְנֵי יְהוָה וְנָשָׂא אַהֲרֹן אֶת־מִשְׁפַּט בְּנֵי־יִשְׂרָאֵל עַל־לִבּוֹ לִפְנֵי יְהוָה תָּמִיד׃ 28.4. וְלִבְנֵי אַהֲרֹן תַּעֲשֶׂה כֻתֳּנֹת וְעָשִׂיתָ לָהֶם אַבְנֵטִים וּמִגְבָּעוֹת תַּעֲשֶׂה לָהֶם לְכָבוֹד וּלְתִפְאָרֶת׃ 28.4. וְאֵלֶּה הַבְּגָדִים אֲשֶׁר יַעֲשׂוּ חֹשֶׁן וְאֵפוֹד וּמְעִיל וּכְתֹנֶת תַּשְׁבֵּץ מִצְנֶפֶת וְאַבְנֵט וְעָשׂוּ בִגְדֵי־קֹדֶשׁ לְאַהֲרֹן אָחִיךָ וּלְבָנָיו לְכַהֲנוֹ־לִי׃ 28.5. וְהֵם יִקְחוּ אֶת־הַזָּהָב וְאֶת־הַתְּכֵלֶת וְאֶת־הָאַרְגָּמָן וְאֶת־תּוֹלַעַת הַשָּׁנִי וְאֶת־הַשֵּׁשׁ׃ 28.6. וְעָשׂוּ אֶת־הָאֵפֹד זָהָב תְּכֵלֶת וְאַרְגָּמָן תּוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר מַעֲשֵׂה חֹשֵׁב׃ 28.7. שְׁתֵּי כְתֵפֹת חֹבְרֹת יִהְיֶה־לּוֹ אֶל־שְׁנֵי קְצוֹתָיו וְחֻבָּר׃ 28.8. וְחֵשֶׁב אֲפֻדָּתוֹ אֲשֶׁר עָלָיו כְּמַעֲשֵׂהוּ מִמֶּנּוּ יִהְיֶה זָהָב תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר׃ 28.9. וְלָקַחְתָּ אֶת־שְׁתֵּי אַבְנֵי־שֹׁהַם וּפִתַּחְתָּ עֲלֵיהֶם שְׁמוֹת בְּנֵי יִשְׂרָאֵל׃ 28.11. מַעֲשֵׂה חָרַשׁ אֶבֶן פִּתּוּחֵי חֹתָם תְּפַתַּח אֶת־שְׁתֵּי הָאֲבָנִים עַל־שְׁמֹת בְּנֵי יִשְׂרָאֵל מֻסַבֹּת מִשְׁבְּצוֹת זָהָב תַּעֲשֶׂה אֹתָם׃ 28.12. וְשַׂמְתָּ אֶת־שְׁתֵּי הָאֲבָנִים עַל כִּתְפֹת הָאֵפֹד אַבְנֵי זִכָּרֹן לִבְנֵי יִשְׂרָאֵל וְנָשָׂא אַהֲרֹן אֶת־שְׁמוֹתָם לִפְנֵי יְהוָה עַל־שְׁתֵּי כְתֵפָיו לְזִכָּרֹן׃ 28.13. וְעָשִׂיתָ מִשְׁבְּצֹת זָהָב׃ 28.14. וּשְׁתֵּי שַׁרְשְׁרֹת זָהָב טָהוֹר מִגְבָּלֹת תַּעֲשֶׂה אֹתָם מַעֲשֵׂה עֲבֹת וְנָתַתָּה אֶת־שַׁרְשְׁרֹת הָעֲבֹתֹת עַל־הַמִּשְׁבְּצֹת׃ 28.15. וְעָשִׂיתָ חֹשֶׁן מִשְׁפָּט מַעֲשֵׂה חֹשֵׁב כְּמַעֲשֵׂה אֵפֹד תַּעֲשֶׂנּוּ זָהָב תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר תַּעֲשֶׂה אֹתוֹ׃ 28.16. רָבוּעַ יִהְיֶה כָּפוּל זֶרֶת אָרְכּוֹ וְזֶרֶת רָחְבּוֹ׃ 28.17. וּמִלֵּאתָ בוֹ מִלֻּאַת אֶבֶן אַרְבָּעָה טוּרִים אָבֶן טוּר אֹדֶם פִּטְדָה וּבָרֶקֶת הַטּוּר הָאֶחָד׃ 28.18. וְהַטּוּר הַשֵּׁנִי נֹפֶךְ סַפִּיר וְיָהֲלֹם׃ 28.19. וְהַטּוּר הַשְּׁלִישִׁי לֶשֶׁם שְׁבוֹ וְאַחְלָמָה׃ 28.21. וְהָאֲבָנִים תִּהְיֶיןָ עַל־שְׁמֹת בְּנֵי־יִשְׂרָאֵל שְׁתֵּים עֶשְׂרֵה עַל־שְׁמֹתָם פִּתּוּחֵי חוֹתָם אִישׁ עַל־שְׁמוֹ תִּהְיֶיןָ לִשְׁנֵי עָשָׂר שָׁבֶט׃ 28.22. וְעָשִׂיתָ עַל־הַחֹשֶׁן שַׁרְשֹׁת גַּבְלֻת מַעֲשֵׂה עֲבֹת זָהָב טָהוֹר׃ 28.23. וְעָשִׂיתָ עַל־הַחֹשֶׁן שְׁתֵּי טַבְּעוֹת זָהָב וְנָתַתָּ אֶת־שְׁתֵּי הַטַּבָּעוֹת עַל־שְׁנֵי קְצוֹת הַחֹשֶׁן׃ 28.24. וְנָתַתָּה אֶת־שְׁתֵּי עֲבֹתֹת הַזָּהָב עַל־שְׁתֵּי הַטַּבָּעֹת אֶל־קְצוֹת הַחֹשֶׁן׃ 28.25. וְאֵת שְׁתֵּי קְצוֹת שְׁתֵּי הָעֲבֹתֹת תִּתֵּן עַל־שְׁתֵּי הַמִּשְׁבְּצוֹת וְנָתַתָּה עַל־כִּתְפוֹת הָאֵפֹד אֶל־מוּל פָּנָיו׃ 28.26. וְעָשִׂיתָ שְׁתֵּי טַבְּעוֹת זָהָב וְשַׂמְתָּ אֹתָם עַל־שְׁנֵי קְצוֹת הַחֹשֶׁן עַל־שְׂפָתוֹ אֲשֶׁר אֶל־עֵבֶר הָאֵפֹד בָּיְתָה׃ 28.27. וְעָשִׂיתָ שְׁתֵּי טַבְּעוֹת זָהָב וְנָתַתָּה אֹתָם עַל־שְׁתֵּי כִתְפוֹת הָאֵפוֹד מִלְּמַטָּה מִמּוּל פָּנָיו לְעֻמַּת מֶחְבַּרְתּוֹ מִמַּעַל לְחֵשֶׁב הָאֵפוֹד׃ 28.28. וְיִרְכְּסוּ אֶת־הַחֹשֶׁן מטבעתו [מִטַּבְּעֹתָיו] אֶל־טַבְּעֹת הָאֵפֹד בִּפְתִיל תְּכֵלֶת לִהְיוֹת עַל־חֵשֶׁב הָאֵפוֹד וְלֹא־יִזַּח הַחֹשֶׁן מֵעַל הָאֵפוֹד׃ 28.29. וְנָשָׂא אַהֲרֹן אֶת־שְׁמוֹת בְּנֵי־יִשְׂרָאֵל בְּחֹשֶׁן הַמִּשְׁפָּט עַל־לִבּוֹ בְּבֹאוֹ אֶל־הַקֹּדֶשׁ לְזִכָּרֹן לִפְנֵי־יְהוָה תָּמִיד׃ 28.31. וְעָשִׂיתָ אֶת־מְעִיל הָאֵפוֹד כְּלִיל תְּכֵלֶת׃ 28.33. וְעָשִׂיתָ עַל־שׁוּלָיו רִמֹּנֵי תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי עַל־שׁוּלָיו סָבִיב וּפַעֲמֹנֵי זָהָב בְּתוֹכָם סָבִיב׃ 28.34. פַּעֲמֹן זָהָב וְרִמּוֹן פַּעֲמֹן זָהָב וְרִמּוֹן עַל־שׁוּלֵי הַמְּעִיל סָבִיב׃ 28.35. וְהָיָה עַל־אַהֲרֹן לְשָׁרֵת וְנִשְׁמַע קוֹלוֹ בְּבֹאוֹ אֶל־הַקֹּדֶשׁ לִפְנֵי יְהוָה וּבְצֵאתוֹ וְלֹא יָמוּת׃ 28.36. וְעָשִׂיתָ צִּיץ זָהָב טָהוֹר וּפִתַּחְתָּ עָלָיו פִּתּוּחֵי חֹתָם קֹדֶשׁ לַיהוָה׃ 28.37. וְשַׂמְתָּ אֹתוֹ עַל־פְּתִיל תְּכֵלֶת וְהָיָה עַל־הַמִּצְנָפֶת אֶל־מוּל פְּנֵי־הַמִּצְנֶפֶת יִהְיֶה׃ 28.38. וְהָיָה עַל־מֵצַח אַהֲרֹן וְנָשָׂא אַהֲרֹן אֶת־עֲוֺן הַקֳּדָשִׁים אֲשֶׁר יַקְדִּישׁוּ בְּנֵי יִשְׂרָאֵל לְכָל־מַתְּנֹת קָדְשֵׁיהֶם וְהָיָה עַל־מִצְחוֹ תָּמִיד לְרָצוֹן לָהֶם לִפְנֵי יְהוָה׃ 28.39. וְשִׁבַּצְתָּ הַכְּתֹנֶת שֵׁשׁ וְעָשִׂיתָ מִצְנֶפֶת שֵׁשׁ וְאַבְנֵט תַּעֲשֶׂה מַעֲשֵׂה רֹקֵם׃ 28.41. וְהִלְבַּשְׁתָּ אֹתָם אֶת־אַהֲרֹן אָחִיךָ וְאֶת־בָּנָיו אִתּוֹ וּמָשַׁחְתָּ אֹתָם וּמִלֵּאתָ אֶת־יָדָם וְקִדַּשְׁתָּ אֹתָם וְכִהֲנוּ לִי׃ 28.42. וַעֲשֵׂה לָהֶם מִכְנְסֵי־בָד לְכַסּוֹת בְּשַׂר עֶרְוָה מִמָּתְנַיִם וְעַד־יְרֵכַיִם יִהְיוּ׃ 28.43. וְהָיוּ עַל־אַהֲרֹן וְעַל־בָּנָיו בְּבֹאָם אֶל־אֹהֶל מוֹעֵד אוֹ בְגִשְׁתָּם אֶל־הַמִּזְבֵּחַ לְשָׁרֵת בַּקֹּדֶשׁ וְלֹא־יִשְׂאוּ עָוֺן וָמֵתוּ חֻקַּת עוֹלָם לוֹ וּלְזַרְעוֹ אַחֲרָיו׃ 29.1. וְזֶה הַדָּבָר אֲשֶׁר־תַּעֲשֶׂה לָהֶם לְקַדֵּשׁ אֹתָם לְכַהֵן לִי לְקַח פַּר אֶחָד בֶּן־בָּקָר וְאֵילִם שְׁנַיִם תְּמִימִם׃ 29.1. וְהִקְרַבְתָּ אֶת־הַפָּר לִפְנֵי אֹהֶל מוֹעֵד וְסָמַךְ אַהֲרֹן וּבָנָיו אֶת־יְדֵיהֶם עַל־רֹאשׁ הַפָּר׃ 29.4. וְאֶת־אַהֲרֹן וְאֶת־בָּנָיו תַּקְרִיב אֶל־פֶּתַח אֹהֶל מוֹעֵד וְרָחַצְתָּ אֹתָם בַּמָּיִם׃ 29.4. וְעִשָּׂרֹן סֹלֶת בָּלוּל בְּשֶׁמֶן כָּתִית רֶבַע הַהִין וְנֵסֶךְ רְבִעִית הַהִין יָיִן לַכֶּבֶשׂ הָאֶחָד׃ 29.5. וְלָקַחְתָּ אֶת־הַבְּגָדִים וְהִלְבַּשְׁתָּ אֶת־אַהֲרֹן אֶת־הַכֻּתֹּנֶת וְאֵת מְעִיל הָאֵפֹד וְאֶת־הָאֵפֹד וְאֶת־הַחֹשֶׁן וְאָפַדְתָּ לוֹ בְּחֵשֶׁב הָאֵפֹד׃ 29.6. וְשַׂמְתָּ הַמִּצְנֶפֶת עַל־רֹאשׁוֹ וְנָתַתָּ אֶת־נֵזֶר הַקֹּדֶשׁ עַל־הַמִּצְנָפֶת׃ 29.7. וְלָקַחְתָּ אֶת־שֶׁמֶן הַמִּשְׁחָה וְיָצַקְתָּ עַל־רֹאשׁוֹ וּמָשַׁחְתָּ אֹתוֹ׃ 29.9. וְחָגַרְתָּ אֹתָם אַבְנֵט אַהֲרֹן וּבָנָיו וְחָבַשְׁתָּ לָהֶם מִגְבָּעֹת וְהָיְתָה לָהֶם כְּהֻנָּה לְחֻקַּת עוֹלָם וּמִלֵּאתָ יַד־אַהֲרֹן וְיַד־בָּנָיו׃ 29.12. וְלָקַחְתָּ מִדַּם הַפָּר וְנָתַתָּה עַל־קַרְנֹת הַמִּזְבֵּחַ בְּאֶצְבָּעֶךָ וְאֶת־כָּל־הַדָּם תִּשְׁפֹּךְ אֶל־יְסוֹד הַמִּזְבֵּחַ׃ 29.13. וְלָקַחְתָּ אֶת־כָּל־הַחֵלֶב הַמְכַסֶּה אֶת־הַקֶּרֶב וְאֵת הַיֹּתֶרֶת עַל־הַכָּבֵד וְאֵת שְׁתֵּי הַכְּלָיֹת וְאֶת־הַחֵלֶב אֲשֶׁר עֲלֵיהֶן וְהִקְטַרְתָּ הַמִּזְבֵּחָה׃ 29.14. וְאֶת־בְּשַׂר הַפָּר וְאֶת־עֹרוֹ וְאֶת־פִּרְשׁוֹ תִּשְׂרֹף בָּאֵשׁ מִחוּץ לַמַּחֲנֶה חַטָּאת הוּא׃ 29.16. וְשָׁחַטְתָּ אֶת־הָאָיִל וְלָקַחְתָּ אֶת־דָּמוֹ וְזָרַקְתָּ עַל־הַמִּזְבֵּחַ סָבִיב׃ 29.18. וְהִקְטַרְתָּ אֶת־כָּל־הָאַיִל הַמִּזְבֵּחָה עֹלָה הוּא לַיהוָה רֵיחַ נִיחוֹחַ אִשֶּׁה לַיהוָה הוּא׃ 29.19. וְלָקַחְתָּ אֵת הָאַיִל הַשֵּׁנִי וְסָמַךְ אַהֲרֹן וּבָנָיו אֶת־יְדֵיהֶם עַל־רֹאשׁ הָאָיִל׃ 29.21. וְלָקַחְתָּ מִן־הַדָּם אֲשֶׁר עַל־הַמִּזְבֵּחַ וּמִשֶּׁמֶן הַמִּשְׁחָה וְהִזֵּיתָ עַל־אַהֲרֹן וְעַל־בְּגָדָיו וְעַל־בָּנָיו וְעַל־בִּגְדֵי בָנָיו אִתּוֹ וְקָדַשׁ הוּא וּבְגָדָיו וּבָנָיו וּבִגְדֵי בָנָיו אִתּוֹ׃ 29.22. וְלָקַחְתָּ מִן־הָאַיִל הַחֵלֶב וְהָאַלְיָה וְאֶת־הַחֵלֶב הַמְכַסֶּה אֶת־הַקֶּרֶב וְאֵת יֹתֶרֶת הַכָּבֵד וְאֵת שְׁתֵּי הַכְּלָיֹת וְאֶת־הַחֵלֶב אֲשֶׁר עֲלֵהֶן וְאֵת שׁוֹק הַיָּמִין כִּי אֵיל מִלֻּאִים הוּא׃ 29.23. וְכִכַּר לֶחֶם אַחַת וַחַלַּת לֶחֶם שֶׁמֶן אַחַת וְרָקִיק אֶחָד מִסַּל הַמַּצּוֹת אֲשֶׁר לִפְנֵי יְהוָה׃ 29.24. וְשַׂמְתָּ הַכֹּל עַל כַּפֵּי אַהֲרֹן וְעַל כַּפֵּי בָנָיו וְהֵנַפְתָּ אֹתָם תְּנוּפָה לִפְנֵי יְהוָה׃ 29.25. וְלָקַחְתָּ אֹתָם מִיָּדָם וְהִקְטַרְתָּ הַמִּזְבֵּחָה עַל־הָעֹלָה לְרֵיחַ נִיחוֹחַ לִפְנֵי יְהוָה אִשֶּׁה הוּא לַיהוָה׃ 29.26. וְלָקַחְתָּ אֶת־הֶחָזֶה מֵאֵיל הַמִּלֻּאִים אֲשֶׁר לְאַהֲרֹן וְהֵנַפְתָּ אֹתוֹ תְּנוּפָה לִפְנֵי יְהוָה וְהָיָה לְךָ לְמָנָה׃ 29.27. וְקִדַּשְׁתָּ אֵת חֲזֵה הַתְּנוּפָה וְאֵת שׁוֹק הַתְּרוּמָה אֲשֶׁר הוּנַף וַאֲשֶׁר הוּרָם מֵאֵיל הַמִּלֻּאִים מֵאֲשֶׁר לְאַהֲרֹן וּמֵאֲשֶׁר לְבָנָיו׃ 29.28. וְהָיָה לְאַהֲרֹן וּלְבָנָיו לְחָק־עוֹלָם מֵאֵת בְּנֵי יִשְׂרָאֵל כִּי תְרוּמָה הוּא וּתְרוּמָה יִהְיֶה מֵאֵת בְּנֵי־יִשְׂרָאֵל מִזִּבְחֵי שַׁלְמֵיהֶם תְּרוּמָתָם לַיהוָה׃ 29.29. וּבִגְדֵי הַקֹּדֶשׁ אֲשֶׁר לְאַהֲרֹן יִהְיוּ לְבָנָיו אַחֲרָיו לְמָשְׁחָה בָהֶם וּלְמַלֵּא־בָם אֶת־יָדָם׃ 34.4. וַיִּפְסֹל שְׁנֵי־לֻחֹת אֲבָנִים כָּרִאשֹׁנִים וַיַּשְׁכֵּם מֹשֶׁה בַבֹּקֶר וַיַּעַל אֶל־הַר סִינַי כַּאֲשֶׁר צִוָּה יְהוָה אֹתוֹ וַיִּקַּח בְּיָדוֹ שְׁנֵי לֻחֹת אֲבָנִים׃ 34.5. וַיֵּרֶד יְהוָה בֶּעָנָן וַיִּתְיַצֵּב עִמּוֹ שָׁם וַיִּקְרָא בְשֵׁם יְהוָה׃ 34.6. וַיַּעֲבֹר יְהוָה עַל־פָּנָיו וַיִּקְרָא יְהוָה יְהוָה אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד וֶאֱמֶת 34.29. וַיְהִי בְּרֶדֶת מֹשֶׁה מֵהַר סִינַי וּשְׁנֵי לֻחֹת הָעֵדֻת בְּיַד־מֹשֶׁה בְּרִדְתּוֹ מִן־הָהָר וּמֹשֶׁה לֹא־יָדַע כִּי קָרַן עוֹר פָּנָיו בְּדַבְּרוֹ אִתּוֹ׃ 34.31. וַיִּקְרָא אֲלֵהֶם מֹשֶׁה וַיָּשֻׁבוּ אֵלָיו אַהֲרֹן וְכָל־הַנְּשִׂאִים בָּעֵדָה וַיְדַבֵּר מֹשֶׁה אֲלֵהֶם׃ 34.32. וְאַחֲרֵי־כֵן נִגְּשׁוּ כָּל־בְּנֵי יִשְׂרָאֵל וַיְצַוֵּם אֵת כָּל־אֲשֶׁר דִּבֶּר יְהוָה אִתּוֹ בְּהַר סִינָי׃ 34.33. וַיְכַל מֹשֶׁה מִדַּבֵּר אִתָּם וַיִּתֵּן עַל־פָּנָיו מַסְוֶה׃ 34.34. וּבְבֹא מֹשֶׁה לִפְנֵי יְהוָה לְדַבֵּר אִתּוֹ יָסִיר אֶת־הַמַּסְוֶה עַד־צֵאתוֹ וְיָצָא וְדִבֶּר אֶל־בְּנֵי יִשְׂרָאֵל אֵת אֲשֶׁר יְצֻוֶּה׃ 34.35. וְרָאוּ בְנֵי־יִשְׂרָאֵל אֶת־פְּנֵי מֹשֶׁה כִּי קָרַן עוֹר פְּנֵי מֹשֶׁה וְהֵשִׁיב מֹשֶׁה אֶת־הַמַּסְוֶה עַל־פָּנָיו עַד־בֹּאוֹ לְדַבֵּר אִתּוֹ׃ 40.34. וַיְכַס הֶעָנָן אֶת־אֹהֶל מוֹעֵד וּכְבוֹד יְהוָה מָלֵא אֶת־הַמִּשְׁכָּן׃ 40.35. וְלֹא־יָכֹל מֹשֶׁה לָבוֹא אֶל־אֹהֶל מוֹעֵד כִּי־שָׁכַן עָלָיו הֶעָנָן וּכְבוֹד יְהוָה מָלֵא אֶת־הַמִּשְׁכָּן׃ 19.9. And the LORD said unto Moses: ‘Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and may also believe thee for ever.’ And Moses told the words of the people unto the LORD." 19.10. And the LORD said unto Moses: ‘Go unto the people, and sanctify them to-day and to-morrow, and let them wash their garments," 19.11. and be ready against the third day; for the third day the LORD will come down in the sight of all the people upon mount Sinai." 19.12. And thou shalt set bounds unto the people round about, saying: Take heed to yourselves, that ye go not up into the mount, or touch the border of it; whosoever toucheth the mount shall be surely put to death;" 19.13. no hand shall touch him, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live; when the ram’s horn soundeth long, they shall come up to the mount.’" 19.14. And Moses went down from the mount unto the people, and sanctified the people; and they washed their garments." 19.15. And he said unto the people: ‘Be ready against the third day; come not near a woman.’" 19.16. And it came to pass on the third day, when it was morning, that there were thunders and lightnings and a thick cloud upon the mount, and the voice of a horn exceeding loud; and all the people that were in the camp trembled." 24.13. And Moses rose up, and Joshua his minister; and Moses went up into the mount of God." 24.14. And unto the elders he said: ‘Tarry ye here for us, until we come back unto you; and, behold, Aaron and Hur are with you; whosoever hath a cause, let him come near unto them.’" 24.15. And Moses went up into the mount, and the cloud covered the mount." 24.16. And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days; and the seventh day He called unto Moses out of the midst of the cloud." 28.1. And bring thou near unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that they may minister unto Me in the priest’s office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons." 28.2. And thou shalt make holy garments for Aaron thy brother, for splendour and for beauty." 28.3. And thou shalt speak unto all that are wise-hearted, whom I have filled with the spirit of wisdom, that they make Aaron’s garments to sanctify him, that he may minister unto Me in the priest’s office." 28.4. And these are the garments which they shall make: a breastplate, and an ephod, and a robe, and a tunic of chequer work, a mitre, and a girdle; and they shall make holy garments for Aaron thy brother, and his sons, that he may minister unto Me in the priest’s office." 28.5. And they shall take the gold, and the blue, and the purple, and the scarlet, and the fine linen." 28.6. And they shall make the ephod of gold, of blue, and purple, scarlet, and fine twined linen, the work of the skilful workman." 28.7. It shall have two shoulder-pieces joined to the two ends thereof, that it may be joined together." 28.8. And the skilfully woven band, which is upon it, wherewith to gird it on, shall be like the work thereof and of the same piece: of gold, of blue, and purple, and scarlet, and fine twined linen." 28.9. And thou shalt take two onyx stones, and grave on them the names of the children of Israel:" 28.10. six of their names on the one stone, and the names of the six that remain on the other stone, according to their birth." 28.11. With the work of an engraver in stone, like the engravings of a signet, shalt thou engrave the two stones, according to the names of the children of Israel; thou shalt make them to be inclosed in settings of gold." 28.12. And thou shalt put the two stones upon the shoulder-pieces of the ephod, to be stones of memorial for the children of Israel; and Aaron shall bear their names before the LORD upon his two shoulders for a memorial." 28.13. And thou shalt make settings of gold;" 28.14. and two chains of pure gold; of plaited thread shalt thou make them, of wreathen work; and thou shalt put the wreathen chains on the settings." 28.15. And thou shalt make a breastplate of judgment, the work of the skilful workman; like the work of the ephod thou shalt make it: of gold, of blue, and purple, and scarlet, and fine twined linen, shalt thou make it." 28.16. Four-square it shall be and double: a span shall be the length thereof, and a span the breadth thereof." 28.17. And thou shalt set in it settings of stones, four rows of stones: a row of carnelian, topaz, and smaragd shall be the first row;" 28.18. and the second row a carbuncle, a sapphire, and an emerald;" 28.19. and the third row a jacinth, an agate, and an amethyst;" 28.20. and the fourth row a beryl, and an onyx, and a jasper; they shall be inclosed in gold in their settings." 28.21. And the stones shall be according to the names of the children of Israel, twelve, according to their names; like the engravings of a signet, every one according to his name, they shall be for the twelve tribes." 28.22. And thou shalt make upon the breastplate plaited chains of wreathen work of pure gold." 28.23. And thou shalt make upon the breastplate two rings of gold, and shalt put the two rings on the two ends of the breastplate." 28.24. And thou shalt put the two wreathen chains of gold on the two rings at the ends of the breastplate." 28.25. And the other two ends of the two wreathen chains thou shalt put on the two settings, and put them on the shoulder-pieces of the ephod, in the forepart thereof." 28.26. And thou shalt make two rings of gold, and thou shalt put them upon the two ends of the breastplate, upon the edge thereof, which is toward the side of the ephod inward." 28.27. And thou shalt make two rings of gold, and shalt put them on the two shoulder-pieces of the ephod underneath, in the forepart thereof, close by the coupling thereof, above the skilfully woven band of the ephod." 28.28. And they shall bind the breastplate by the rings thereof unto the rings of the ephod with a thread of blue, that it may be upon the skilfully woven band of the ephod, and that the breastplate be not loosed from the ephod." 28.29. And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the LORD continually. ." 28.30. And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron’s heart, when he goeth in before the LORD; and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually." 28.31. And thou shalt make the robe of the ephod all of blue." 28.33. And upon the skirts of it thou shalt make pomegranates of blue, and of purple, and of scarlet, round about the skirts thereof; and bells of gold between them round about:" 28.34. a golden bell and a pomegranate, a golden bell and a pomegranate, upon the skirts of the robe round about." 28.35. And it shall be upon Aaron to minister; and the sound thereof shall be heard when he goeth in unto the holy place before the LORD, and when he cometh out, that he die not." 28.36. And thou shalt make a plate of pure gold, and engrave upon it, like the engravings of a signet: HOLY TO THE LORD." 28.37. And thou shalt put it on a thread of blue, and it shall be upon the mitre; upon the forefront of the mitre it shall be." 28.38. And it shall be upon Aaron’s forehead, and Aaron shall bear the iniquity committed in the holy things, which the children of Israel shall hallow, even in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the LORD." 28.39. And thou shalt weave the tunic in chequer work of fine linen, and thou shalt make a mitre of fine linen, and thou shalt make a girdle, the work of the weaver in colours." 28.40. And for Aaron’s sons thou shalt make tunics, and thou shalt make for them girdles, and head-tires shalt thou make for them, for splendour and for beauty." 28.41. And thou shalt put them upon Aaron thy brother, and upon his sons with him; and shalt anoint them, and consecrate them, and sanctify them, that they may minister unto Me in the priest’s office." 28.42. And thou shalt make them linen breeches to cover the flesh of their nakedness; from the loins even unto the thighs they shall reach." 28.43. And they shall be upon Aaron, and upon his sons, when they go in unto the tent of meeting, or when they come near unto the altar to minister in the holy place; that they bear not iniquity, and die; it shall be a statute for ever unto him and unto his seed after him." 29.1. And this is the thing that thou shalt do unto them to hallow them, to minister unto Me in the priest’s office: take one young bullock and two rams without blemish," 29.4. And Aaron and his sons thou shalt bring unto the door of the tent of meeting, and shalt wash them with water." 29.5. And thou shalt take the garments, and put upon Aaron the tunic, and the robe of the ephod, and the ephod, and the breastplate, and gird him with the skilfully woven band of the ephod." 29.6. And thou shalt set the mitre upon his head, and put the holy crown upon the mitre." 29.7. Then shalt thou take the anointing oil, and pour it upon his head, and anoint him." 29.9. And thou shalt gird them with girdles, Aaron and his sons, and bind head-tires on them; and they shall have the priesthood by a perpetual statute; and thou shalt consecrate Aaron and his sons." 29.12. And thou shalt take of the blood of the bullock, and put it upon the horns of the altar with thy finger; and thou shalt pour out all the remaining blood at the base of the altar." 29.13. And thou shalt take all the fat that covereth the inwards, and the lobe above the liver, and the two kidneys, and the fat that is upon them, and make them smoke upon the altar." 29.14. But the flesh of the bullock, and its skin, and its dung, shalt thou burn with fire without the camp; it is a sin-offering." 29.16. And thou shalt slay the ram, and thou shalt take its blood, and dash it round about against the altar." 29.18. And thou shalt make the whole ram smoke upon the altar; it is a burnt-offering unto the LORD; it is a sweet savour, an offering made by fire unto the LORD." 29.19. And thou shalt take the other ram; and Aaron and his sons shall lay their hands upon the head of the ram." 29.20. Then shalt thou kill the ram, and take of its blood, and put it upon the tip of the right ear of Aaron, and upon the tip of the right ear of his sons, and upon the thumb of their right hand, and upon the great toe of their right foot, and dash the blood against the altar round about." 29.21. And thou shalt take of the blood that is upon the altar, and of the anointing oil, and sprinkle it upon Aaron, and upon his garments, and upon his sons, and upon the garments of his sons with him; and he and his garments shall be hallowed, and his sons and his sons’garments with him." 29.22. Also thou shalt take of the ram the fat, and the fat tail, and the fat that covereth the inwards, and the lobe of the liver, and the two kidneys, and the fat that is upon them, and the right thigh; for it is a ram of consecration;" 29.23. and one loaf of bread, and one cake of oiled bread, and one wafer, out of the basket of unleavened bread that is before the LORD." 29.24. And thou shalt put the whole upon the hands of Aaron, and upon the hands of his sons; and shalt wave them for a wave-offering before the LORD." 29.25. And thou shalt take them from their hands, and make them smoke on the altar upon the burnt-offering, for a sweet savour before the LORD; it is an offering made by fire unto the LORD." 29.26. And thou shalt take the breast of Aaron’s ram of consecration, and wave it for a wave-offering before the LORD; and it shall be thy portion." 29.27. And thou shalt sanctify the breast of the wave-offering, and the thigh of the heave-offering, which is waved, and which is heaved up, of the ram of consecration, even of that which is Aaron’s, and of that which is his sons’." 29.28. And it shall be for Aaron and his sons as a due for ever from the children of Israel; for it is a heave-offering; and it shall be a heave-offering from the children of Israel of their sacrifices of peace-offerings, even their heave-offering unto the LORD." 29.29. And the holy garments of Aaron shall be for his sons after him, to be anointed in them, and to be consecrated in them." 34.4. And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the LORD had commanded him, and took in his hand two tables of stone." 34.5. And the LORD descended in the cloud, and stood with him there, and proclaimed the name of the LORD." 34.6. And the LORD passed by before him, and proclaimed: ‘The LORD, the LORD, God, merciful and gracious, long-suffering, and abundant in goodness and truth;" 34.29. And it came to pass, when Moses came down from mount Sinai with the two tables of the testimony in Moses’hand, when he came down from the mount, that Moses knew not that the skin of his face sent forth abeams while He talked with him." 34.30. And when Aaron and all the children of Israel saw Moses, behold, the skin of his face sent forth beams; and they were afraid to come nigh him." 34.31. And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him; and Moses spoke to them." 34.32. And afterward all the children of Israel came nigh, and he gave them in commandment all that the LORD had spoken with him in mount Sinai." 34.33. And when Moses had done speaking with them, he put a veil on his face." 34.34. But when Moses went in before the LORD that He might speak with him, he took the veil off, until he came out; and he came out; and spoke unto the children of Israel that which he was commanded." 34.35. And the children of Israel saw the face of Moses, that the skin of Moses’face sent forth beams; and Moses put the veil back upon his face, until he went in to speak with Him." 40.34. Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle." 40.35. And Moses was not able to enter into the tent of meeting, because the cloud abode thereon, and the glory of the LORD filled the tabernacle.—"
3. Hebrew Bible, Genesis, 1.1, 3.6-3.7, 3.21, 37.3, 37.23-37.25, 37.27-37.29, 37.31-37.35, 38.14-38.15, 39.12-39.18, 41.41-41.42, 45.22 (9th cent. BCE - 3rd cent. BCE)

1.1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃ 3.6. וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל וְכִי תַאֲוָה־הוּא לָעֵינַיִם וְנֶחְמָד הָעֵץ לְהַשְׂכִּיל וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל וַתִּתֵּן גַּם־לְאִישָׁהּ עִמָּהּ וַיֹּאכַל׃ 3.7. וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם וַיֵּדְעוּ כִּי עֵירֻמִּם הֵם וַיִּתְפְּרוּ עֲלֵה תְאֵנָה וַיַּעֲשׂוּ לָהֶם חֲגֹרֹת׃ 3.21. וַיַּעַשׂ יְהוָה אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּשֵׁם׃ 37.3. וְיִשְׂרָאֵל אָהַב אֶת־יוֹסֵף מִכָּל־בָּנָיו כִּי־בֶן־זְקֻנִים הוּא לוֹ וְעָשָׂה לוֹ כְּתֹנֶת פַּסִּים׃ 37.3. וַיָּשָׁב אֶל־אֶחָיו וַיֹּאמַר הַיֶּלֶד אֵינֶנּוּ וַאֲנִי אָנָה אֲנִי־בָא׃ 37.23. וַיְהִי כַּאֲשֶׁר־בָּא יוֹסֵף אֶל־אֶחָיו וַיַּפְשִׁיטוּ אֶת־יוֹסֵף אֶת־כֻּתָּנְתּוֹ אֶת־כְּתֹנֶת הַפַּסִּים אֲשֶׁר עָלָיו׃ 37.24. וַיִּקָּחֻהוּ וַיַּשְׁלִכוּ אֹתוֹ הַבֹּרָה וְהַבּוֹר רֵק אֵין בּוֹ מָיִם׃ 37.25. וַיֵּשְׁבוּ לֶאֱכָל־לֶחֶם וַיִּשְׂאוּ עֵינֵיהֶם וַיִּרְאוּ וְהִנֵּה אֹרְחַת יִשְׁמְעֵאלִים בָּאָה מִגִּלְעָד וּגְמַלֵּיהֶם נֹשְׂאִים נְכֹאת וּצְרִי וָלֹט הוֹלְכִים לְהוֹרִיד מִצְרָיְמָה׃ 37.27. לְכוּ וְנִמְכְּרֶנּוּ לַיִּשְׁמְעֵאלִים וְיָדֵנוּ אַל־תְּהִי־בוֹ כִּי־אָחִינוּ בְשָׂרֵנוּ הוּא וַיִּשְׁמְעוּ אֶחָיו׃ 37.28. וַיַּעַבְרוּ אֲנָשִׁים מִדְיָנִים סֹחֲרִים וַיִּמְשְׁכוּ וַיַּעֲלוּ אֶת־יוֹסֵף מִן־הַבּוֹר וַיִּמְכְּרוּ אֶת־יוֹסֵף לַיִּשְׁמְעֵאלִים בְּעֶשְׂרִים כָּסֶף וַיָּבִיאוּ אֶת־יוֹסֵף מִצְרָיְמָה׃ 37.29. וַיָּשָׁב רְאוּבֵן אֶל־הַבּוֹר וְהִנֵּה אֵין־יוֹסֵף בַּבּוֹר וַיִּקְרַע אֶת־בְּגָדָיו׃ 37.32. וַיְשַׁלְּחוּ אֶת־כְּתֹנֶת הַפַּסִּים וַיָּבִיאוּ אֶל־אֲבִיהֶם וַיֹּאמְרוּ זֹאת מָצָאנוּ הַכֶּר־נָא הַכְּתֹנֶת בִּנְךָ הִוא אִם־לֹא׃ 37.33. וַיַּכִּירָהּ וַיֹּאמֶר כְּתֹנֶת בְּנִי חַיָּה רָעָה אֲכָלָתְהוּ טָרֹף טֹרַף יוֹסֵף׃ 37.34. וַיִּקְרַע יַעֲקֹב שִׂמְלֹתָיו וַיָּשֶׂם שַׂק בְּמָתְנָיו וַיִּתְאַבֵּל עַל־בְּנוֹ יָמִים רַבִּים׃ 37.35. וַיָּקֻמוּ כָל־בָּנָיו וְכָל־בְּנֹתָיו לְנַחֲמוֹ וַיְמָאֵן לְהִתְנַחֵם וַיֹּאמֶר כִּי־אֵרֵד אֶל־בְּנִי אָבֵל שְׁאֹלָה וַיֵּבְךְּ אֹתוֹ אָבִיו׃ 38.14. וַתָּסַר בִּגְדֵי אַלְמְנוּתָהּ מֵעָלֶיהָ וַתְּכַס בַּצָּעִיף וַתִּתְעַלָּף וַתֵּשֶׁב בְּפֶתַח עֵינַיִם אֲשֶׁר עַל־דֶּרֶךְ תִּמְנָתָה כִּי רָאֲתָה כִּי־גָדַל שֵׁלָה וְהִוא לֹא־נִתְּנָה לוֹ לְאִשָּׁה׃ 38.15. וַיִּרְאֶהָ יְהוּדָה וַיַּחְשְׁבֶהָ לְזוֹנָה כִּי כִסְּתָה פָּנֶיהָ׃ 39.12. וַתִּתְפְּשֵׂהוּ בְּבִגְדוֹ לֵאמֹר שִׁכְבָה עִמִּי וַיַּעֲזֹב בִּגְדוֹ בְּיָדָהּ וַיָּנָס וַיֵּצֵא הַחוּצָה׃ 39.13. וַיְהִי כִּרְאוֹתָהּ כִּי־עָזַב בִּגְדוֹ בְּיָדָהּ וַיָּנָס הַחוּצָה׃ 39.14. וַתִּקְרָא לְאַנְשֵׁי בֵיתָהּ וַתֹּאמֶר לָהֶם לֵאמֹר רְאוּ הֵבִיא לָנוּ אִישׁ עִבְרִי לְצַחֶק בָּנוּ בָּא אֵלַי לִשְׁכַּב עִמִּי וָאֶקְרָא בְּקוֹל גָּדוֹל׃ 39.15. וַיְהִי כְשָׁמְעוֹ כִּי־הֲרִימֹתִי קוֹלִי וָאֶקְרָא וַיַּעֲזֹב בִּגְדוֹ אֶצְלִי וַיָּנָס וַיֵּצֵא הַחוּצָה׃ 39.16. וַתַּנַּח בִּגְדוֹ אֶצְלָהּ עַד־בּוֹא אֲדֹנָיו אֶל־בֵּיתוֹ׃ 39.17. וַתְּדַבֵּר אֵלָיו כַּדְּבָרִים הָאֵלֶּה לֵאמֹר בָּא־אֵלַי הָעֶבֶד הָעִבְרִי אֲשֶׁר־הֵבֵאתָ לָּנוּ לְצַחֶק בִּי׃ 39.18. וַיְהִי כַּהֲרִימִי קוֹלִי וָאֶקְרָא וַיַּעֲזֹב בִּגְדוֹ אֶצְלִי וַיָּנָס הַחוּצָה׃ 41.41. וַיֹּאמֶר פַּרְעֹה אֶל־יוֹסֵף רְאֵה נָתַתִּי אֹתְךָ עַל כָּל־אֶרֶץ מִצְרָיִם׃ 41.42. וַיָּסַר פַּרְעֹה אֶת־טַבַּעְתּוֹ מֵעַל יָדוֹ וַיִּתֵּן אֹתָהּ עַל־יַד יוֹסֵף וַיַּלְבֵּשׁ אֹתוֹ בִּגְדֵי־שֵׁשׁ וַיָּשֶׂם רְבִד הַזָּהָב עַל־צַוָּארוֹ׃ 45.22. לְכֻלָּם נָתַן לָאִישׁ חֲלִפוֹת שְׂמָלֹת וּלְבִנְיָמִן נָתַן שְׁלֹשׁ מֵאוֹת כֶּסֶף וְחָמֵשׁ חֲלִפֹת שְׂמָלֹת׃ 1.1. In the beginning God created the heaven and the earth." 3.6. And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat." 3.7. And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves girdles." 3.21. And the LORD God made for Adam and for his wife garments of skins, and clothed them." 37.3. Now Israel loved Joseph more than all his children, because he was the son of his old age; and he made him a coat of many colours." 37.23. And it came to pass, when Joseph was come unto his brethren, that they stripped Joseph of his coat, the coat of many colours that was on him;" 37.24. and they took him, and cast him into the pit—and the pit was empty, there was no water in it." 37.25. And they sat down to eat bread; and they lifted up their eyes and looked, and, behold, a caravan of Ishmaelites came from Gilead, with their camels bearing spicery and balm and ladanum, going to carry it down to Egypt." 37.27. Come, and let us sell him to the Ishmaelites, and let not our hand be upon him; for he is our brother, our flesh.’ And his brethren hearkened unto him." 37.28. And there passed by Midianites, merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmaelites for twenty shekels of silver. And they brought Joseph into Egypt." 37.29. And Reuben returned unto the pit; and, behold, Joseph was not in the pit; and he rent his clothes." 37.32. and they sent the coat of many colours, and they brought it to their father; and said: ‘This have we found. Know now whether it is thy son’s coat or not.’" 37.33. And he knew it, and said: ‘It is my son’s coat; an evil beast hath devoured him; Joseph is without doubt torn in pieces.’" 37.34. And Jacob rent his garments, and put sackcloth upon his loins, and mourned for his son many days." 37.35. And all his sons and all his daughters rose up to comfort him; but he refused to be comforted; and he said: ‘Nay, but I will go down to the grave to my son mourning.’ And his father wept for him." 38.14. And she put off from her the garments of her widowhood, and covered herself with her veil, and wrapped herself, and sat in the entrance of Enaim, which is by the way to Timnah; for she saw that Shelah was grown up, and she was not given unto him to wife." 38.15. When Judah saw her, he thought her to be a harlot; for she had covered her face." 39.12. that she caught him by his garment, saying: ‘Lie with me.’ And he left his garment in her hand, and fled, and got him out." 39.13. And it came to pass, when she saw that he had left his garment in her hand, and was fled forth," 39.14. that she called unto the men of her house, and spoke unto them, saying: ‘See, he hath brought in a Hebrew unto us to mock us; he came in unto me to lie with me, and I cried with a loud voice." 39.15. And it came to pass, when he heard that I lifted up my voice and cried, that he left his garment by me, and fled, and got him out.’" 39.16. And she laid up his garment by her, until his master came home." 39.17. And she spoke unto him according to these words, saying: ‘The Hebrew servant, whom thou hast brought unto us, came in unto me to mock me." 39.18. And it came to pass, as I lifted up my voice and cried, that he left his garment by me, and fled out.’" 41.41. And Pharaoh said unto Joseph: ‘See, I have set thee over all the land of Egypt.’" 41.42. And Pharaoh took off his signet ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck." 45.22. To all of them he gave each man changes of raiment; but to Benjamin he gave three hundred shekels of silver, and five changes of raiment."
4. Hebrew Bible, Job, 8.22 (9th cent. BCE - 3rd cent. BCE)

5. Hebrew Bible, Psalms, 22.1, 31.5, 104.1-104.2, 132.9, 132.16, 132.18 (9th cent. BCE - 3rd cent. BCE)

22.1. לַמְנַצֵּחַ עַל־אַיֶּלֶת הַשַּׁחַר מִזְמוֹר לְדָוִד׃ 22.1. כִּי־אַתָּה גֹחִי מִבָּטֶן מַבְטִיחִי עַל־שְׁדֵי אִמִּי׃ 104.1. בָּרֲכִי נַפְשִׁי אֶת־יְהוָה יְהוָה אֱלֹהַי גָּדַלְתָּ מְּאֹד הוֹד וְהָדָר לָבָשְׁתָּ׃ 104.1. הַמְשַׁלֵּחַ מַעְיָנִים בַּנְּחָלִים בֵּין הָרִים יְהַלֵּכוּן׃ 104.2. תָּשֶׁת־חֹשֶׁךְ וִיהִי לָיְלָה בּוֹ־תִרְמֹשׂ כָּל־חַיְתוֹ־יָעַר׃ 104.2. עֹטֶה־אוֹר כַּשַּׂלְמָה נוֹטֶה שָׁמַיִם כַּיְרִיעָה׃ 132.16. וְכֹהֲנֶיהָ אַלְבִּישׁ יֶשַׁע וַחֲסִידֶיהָ רַנֵּן יְרַנֵּנוּ׃ 132.18. אוֹיְבָיו אַלְבִּישׁ בֹּשֶׁת וְעָלָיו יָצִיץ נִזְרוֹ׃ 22.1. For the Leader; upon Aijeleth ha-Shahar. A Psalm of David." 104.1. Bless the LORD, O my soul. O LORD my God, Thou art very great; Thou art clothed with glory and majesty." 104.2. Who coverest Thyself with light as with a garment, who stretchest out the heavens like a curtain;" 132.16. Her priests also will I clothe with salvation; And her saints shall shout aloud for joy." 132.18. His enemies will I clothe with shame; But upon himself shall his crown shine.'"
6. Hebrew Bible, 1 Kings, 8.10-8.11 (8th cent. BCE - 5th cent. BCE)

8.11. וְלֹא־יָכְלוּ הַכֹּהֲנִים לַעֲמֹד לְשָׁרֵת מִפְּנֵי הֶעָנָן כִּי־מָלֵא כְבוֹד־יְהוָה אֶת־בֵּית יְהוָה׃ 8.10. And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of the LORD," 8.11. so that the priests could not stand to minister by reason of the cloud; for the glory of the LORD filled the house of the LORD."
7. Hebrew Bible, 2 Kings, 4.42-4.44 (8th cent. BCE - 5th cent. BCE)

4.42. וְאִישׁ בָּא מִבַּעַל שָׁלִשָׁה וַיָּבֵא לְאִישׁ הָאֱלֹהִים לֶחֶם בִּכּוּרִים עֶשְׂרִים־לֶחֶם שְׂעֹרִים וְכַרְמֶל בְּצִקְלֹנוֹ וַיֹּאמֶר תֵּן לָעָם וְיֹאכֵלוּ׃ 4.43. וַיֹּאמֶר מְשָׁרְתוֹ מָה אֶתֵּן זֶה לִפְנֵי מֵאָה אִישׁ וַיֹּאמֶר תֵּן לָעָם וְיֹאכֵלוּ כִּי כֹה אָמַר יְהוָה אָכֹל וְהוֹתֵר׃ 4.44. וַיִּתֵּן לִפְנֵיהֶם וַיֹּאכְלוּ וַיּוֹתִרוּ כִּדְבַר יְהוָה׃ 4.42. And there came a man from Baal-shalishah, and brought the man of God bread of the first-fruits, twenty loaves of barley, and fresh ears of corn in his sack. And he said: ‘Give unto the people, that they may eat.’" 4.43. And his servant said: ‘How should I set this before a hundred men?’ But he said: ‘Give the people, that they may eat; for thus saith the LORD: They shall eat, and shall leave thereof.’" 4.44. So he set it before them, and they did eat, and left thereof, according to the word of the LORD."
8. Hebrew Bible, Isaiah, 49.1-49.2, 49.6, 60.8, 61.1-61.2, 63.15-63.16 (8th cent. BCE - 5th cent. BCE)

49.1. לֹא יִרְעָבוּ וְלֹא יִצְמָאוּ וְלֹא־יַכֵּם שָׁרָב וָשָׁמֶשׁ כִּי־מְרַחֲמָם יְנַהֲגֵם וְעַל־מַבּוּעֵי מַיִם יְנַהֲלֵם׃ 49.1. שִׁמְעוּ אִיִּים אֵלַי וְהַקְשִׁיבוּ לְאֻמִּים מֵרָחוֹק יְהוָה מִבֶּטֶן קְרָאָנִי מִמְּעֵי אִמִּי הִזְכִּיר שְׁמִי׃ 49.2. עוֹד יֹאמְרוּ בְאָזְנַיִךְ בְּנֵי שִׁכֻּלָיִךְ צַר־לִי הַמָּקוֹם גְּשָׁה־לִּי וְאֵשֵׁבָה׃ 49.2. וַיָּשֶׂם פִּי כְּחֶרֶב חַדָּה בְּצֵל יָדוֹ הֶחְבִּיאָנִי וַיְשִׂימֵנִי לְחֵץ בָּרוּר בְּאַשְׁפָּתוֹ הִסְתִּירָנִי׃ 49.6. וַיֹּאמֶר נָקֵל מִהְיוֹתְךָ לִי עֶבֶד לְהָקִים אֶת־שִׁבְטֵי יַעֲקֹב ונצירי [וּנְצוּרֵי] יִשְׂרָאֵל לְהָשִׁיב וּנְתַתִּיךָ לְאוֹר גּוֹיִם לִהְיוֹת יְשׁוּעָתִי עַד־קְצֵה הָאָרֶץ׃ 60.8. מִי־אֵלֶּה כָּעָב תְּעוּפֶינָה וְכַיּוֹנִים אֶל־אֲרֻבֹּתֵיהֶם׃ 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׃ 63.15. הַבֵּט מִשָּׁמַיִם וּרְאֵה מִזְּבֻל קָדְשְׁךָ וְתִפְאַרְתֶּךָ אַיֵּה קִנְאָתְךָ וּגְבוּרֹתֶךָ הֲמוֹן מֵעֶיךָ וְרַחֲמֶיךָ אֵלַי הִתְאַפָּקוּ׃ 63.16. כִּי־אַתָּה אָבִינוּ כִּי אַבְרָהָם לֹא יְדָעָנוּ וְיִשְׂרָאֵל לֹא יַכִּירָנוּ אַתָּה יְהוָה אָבִינוּ גֹּאֲלֵנוּ מֵעוֹלָם שְׁמֶךָ׃ 49.1. Listen, O isles, unto me, And hearken, ye peoples, from far: The LORD hath called me from the womb, From the bowels of my mother hath He made mention of my name;" 49.2. And He hath made my mouth like a sharp sword, In the shadow of His hand hath He hid me; And He hath made me a polished shaft, In His quiver hath He concealed me;" 49.6. Yea, He saith: ‘It is too light a thing that thou shouldest be My servant To raise up the tribes of Jacob, And to restore the offspring of Israel; I will also give thee for a light of the nations, That My salvation may be unto the end of the earth.’" 60.8. Who are these that fly as a cloud, And as the doves to their cotes?" 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;" 63.15. Look down from heaven, and see, even from Thy holy and glorious habitation; Where is Thy zeal and Thy mighty acts, The yearning of Thy heart and Thy compassions, Now restrained toward me?" 63.16. For Thou art our Father; for Abraham knoweth us not, and Israel doth not acknowledge us; Thou, O LORD, art our Father, Our Redeemer from everlasting is Thy name."
9. Hebrew Bible, Jeremiah, 1.5 (8th cent. BCE - 5th cent. BCE)

1.5. בְּטֶרֶם אצורך [אֶצָּרְךָ] בַבֶּטֶן יְדַעְתִּיךָ וּבְטֶרֶם תֵּצֵא מֵרֶחֶם הִקְדַּשְׁתִּיךָ נָבִיא לַגּוֹיִם נְתַתִּיךָ׃ 1.5. Before I formed thee in the belly I knew thee, And before thou camest forth out of the womb I sanctified thee; I have appointed thee a prophet unto the nations."
10. Hebrew Bible, Ezekiel, 1.28 (6th cent. BCE - 5th cent. BCE)

1.28. כְּמַרְאֵה הַקֶּשֶׁת אֲשֶׁר יִהְיֶה בֶעָנָן בְּיוֹם הַגֶּשֶׁם כֵּן מַרְאֵה הַנֹּגַהּ סָבִיב הוּא מַרְאֵה דְּמוּת כְּבוֹד־יְהוָה וָאֶרְאֶה וָאֶפֹּל עַל־פָּנַי וָאֶשְׁמַע קוֹל מְדַבֵּר׃ 1.28. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice of one that spoke."
11. Hebrew Bible, Ecclesiastes, 5.1 (5th cent. BCE - 2nd cent. BCE)

5.1. בִּרְבוֹת הַטּוֹבָה רַבּוּ אוֹכְלֶיהָ וּמַה־כִּשְׁרוֹן לִבְעָלֶיהָ כִּי אִם־ראית [רְאוּת] עֵינָיו׃ 5.1. אַל־תְּבַהֵל עַל־פִּיךָ וְלִבְּךָ אַל־יְמַהֵר לְהוֹצִיא דָבָר לִפְנֵי הָאֱלֹהִים כִּי הָאֱלֹהִים בַּשָּׁמַיִם וְאַתָּה עַל־הָאָרֶץ עַל־כֵּן יִהְיוּ דְבָרֶיךָ מְעַטִּים׃ 5.1. Be not rash with thy mouth, and let not thy heart be hasty to utter a word before God; for God is in heaven, and thou upon earth; therefore let thy words be few."
12. Anon., 1 Enoch, 14.8, 14.11, 14.17, 14.20-14.21 (3rd cent. BCE - 2nd cent. BCE)

14.8. written. And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in 14.11. of crystal. Its ceiling was like the path of the stars and the lightnings, and between them were 14.17. you its splendour and its extent. And its floor was of fire, and above it were lightnings and the path 14.21. was whiter than any snow. None of the angels could enter and could behold His face by reason
13. Hebrew Bible, Daniel, 3.26, 7.13, 10.9 (2nd cent. BCE - 2nd cent. BCE)

3.26. בֵּאדַיִן קְרֵב נְבוּכַדְנֶצַּר לִתְרַע אַתּוּן נוּרָא יָקִדְתָּא עָנֵה וְאָמַר שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד־נְגוֹ עַבְדוֹהִי דִּי־אֱלָהָא עליא [עִלָּאָה] פֻּקוּ וֶאֱתוֹ בֵּאדַיִן נָפְקִין שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ מִן־גּוֹא נוּרָא׃ 7.13. חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ עִם־עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתֵה הֲוָה וְעַד־עַתִּיק יוֹמַיָּא מְטָה וּקְדָמוֹהִי הַקְרְבוּהִי׃ 10.9. וָאֶשְׁמַע אֶת־קוֹל דְּבָרָיו וּכְשָׁמְעִי אֶת־קוֹל דְּבָרָיו וַאֲנִי הָיִיתִי נִרְדָּם עַל־פָּנַי וּפָנַי אָרְצָה׃ 3.26. Then Nebuchadnezzar came near to the mouth of the burning fiery furnace; he spoke and said: ‘Shadrach, Meshach, and Abed-nego, ye servants of God Most High, come forth, and come hither.’ Then Shadrach, Meshach, and Abed-nego, came forth out of the midst of the fire." 7.13. I saw in the night visions, And, behold, there came with the clouds of heaven One like unto a son of man, And he came even to the Ancient of days, And he was brought near before Him." 10.9. Yet heard I the voice of his words; and when I heard the voice of his words, then was I fallen into a deep sleep on my face, with my face toward the ground."
14. Septuagint, 1 Maccabees, 3.19, 3.50, 3.60 (2nd cent. BCE - 2nd cent. BCE)

3.19. It is not on the size of the army that victory in battle depends, but strength comes from Heaven. 3.50. and they cried aloud to Heaven, saying, "What shall we do with these?Where shall we take them? 3.60. But as his will in heaven may be, so he will do.
15. Septuagint, 2 Maccabees, 2.7-2.8, 15.11-15.19 (2nd cent. BCE - 2nd cent. BCE)

2.7. When Jeremiah learned of it, he rebuked them and declared: 'The place shall be unknown until God gathers his people together again and shows his mercy.' 2.8. And then the Lord will disclose these things, and the glory of the Lord and the cloud will appear, as they were shown in the case of Moses, and as Solomon asked that the place should be specially consecrated.' 15.11. He armed each of them not so much with confidence in shields and spears as with the inspiration of brave words, and he cheered them all by relating a dream, a sort of vision, which was worthy of belief.' 15.12. What he saw was this: Onias, who had been high priest, a noble and good man, of modest bearing and gentle manner, one who spoke fittingly and had been trained from childhood in all that belongs to excellence, was praying with outstretched hands for the whole body of the Jews.' 15.13. Then likewise a man appeared, distinguished by his gray hair and dignity, and of marvelous majesty and authority.' 15.14. And Onias spoke, saying, 'This is a man who loves the brethren and prays much for the people and the holy city, Jeremiah, the prophet of God.' 15.15. Jeremiah stretched out his right hand and gave to Judas a golden sword, and as he gave it he addressed him thus:' 15.16. Take this holy sword, a gift from God, with which you will strike down your adversaries.' 15.17. Encouraged by the words of Judas, so noble and so effective in arousing valor and awaking manliness in the souls of the young, they determined not to carry on a campaign but to attack bravely, and to decide the matter, by fighting hand to hand with all courage, because the city and the sanctuary and the temple were in danger.' 15.18. Their concern for wives and children, and also for brethren and relatives, lay upon them less heavily; their greatest and first fear was for the consecrated sanctuary.' 15.19. And those who had to remain in the city were in no little distress, being anxious over the encounter in the open country.'
16. Anon., Testament of Abraham A, 12 (1st cent. CE - 2nd cent. CE)

17. 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.”"
18. New Testament, 1 Corinthians, 15.51-15.57 (1st cent. CE - 1st cent. CE)

15.51. Behold, I tell you a mystery. We will not all sleep, but wewill all be changed 15.52. in a moment, in the twinkling of an eye,at the last trumpet. For the trumpet will sound, and the dead will beraised incorruptible, and we will be changed. 15.53. For thiscorruptible must put on incorruption, and this mortal must put onimmortality. 15.54. But when this corruptible will have put onincorruption, and this mortal will have put on immortality, then whatis written will happen: "Death is swallowed up in victory. 15.55. Death, where is your sting?Hades, where is your victory? 15.56. The sting of death is sin, and the power of sin is the law. 15.57. But thanks be to God, who gives us the victory through our LordJesus Christ.
19. New Testament, 1 Thessalonians, 4.13-4.17 (1st cent. CE - 1st cent. CE)

4.13. But we don't want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don't grieve like the rest, who have no hope. 4.14. For if we believe that Jesus died and rose again, even so those who have fallen asleep in Jesus will God bring with him. 4.15. For this we tell you by the word of the Lord, that we who are alive, who are left to the coming of the Lord, will in no way precede those who have fallen asleep. 4.16. For the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with God's trumpet. The dead in Christ will rise first 4.17. then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever.
20. New Testament, 2 Peter, 3.15-3.16 (1st cent. CE - 1st cent. CE)

3.15. Regard the patience of our Lord as salvation; even as our beloved brother Paul also, according to the wisdom given to him, wrote to you; 3.16. as also in all of his letters, speaking in them of these things. In those are some things hard to be understood, which the ignorant and unsettled twist, as they also do to the other Scriptures, to their own destruction.
21. New Testament, 2 Corinthians, 3.7-3.11, 4.3-4.4, 12.2-12.4 (1st cent. CE - 1st cent. CE)

22. New Testament, Acts, 1.1, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.14, 1.24, 1.25, 2.42, 3.1, 4.23, 4.24, 4.25, 4.26, 4.27, 4.28, 4.29, 4.30, 4.31, 5.17, 5.18, 5.19, 5.20, 5.21, 5.22, 5.23, 5.24, 5.25, 6.4, 6.6, 6.15, 7.31, 7.54-8.1, 7.55, 7.56, 7.59, 7.60, 8.15, 8.22, 8.24, 9.10, 9.11, 9.12, 9.40, 10.2, 10.3, 10.4, 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, 10.30, 10.31, 11.5, 12.5, 12.6, 12.7, 12.8, 12.9, 12.10, 12.11, 12.12, 13.2, 13.3, 14.23, 16.10, 16.13, 16.16, 16.17, 16.18, 16.25, 18.24, 18.25, 18.26, 19.1, 19.2, 19.3, 19.4, 19.5, 19.6, 19.7, 19.9, 19.11, 19.12, 19.13, 19.14, 19.15, 19.16, 19.17, 19.18, 19.19, 19.20, 19.21, 19.22, 20.32, 20.36, 21.5, 22.17, 26.29, 28.8 (1st cent. CE - 2nd cent. CE)

1.1. The first book I wrote, Theophilus, concerned all that Jesus began both to do and to teach
23. New Testament, Apocalypse, 1.13-1.14 (1st cent. CE - 1st cent. CE)

1.13. And in the midst of the lampstands was one like a son of man, clothed with a robe reaching down to his feet, and with a golden sash around his chest. 1.14. His head and his hair were white as white wool, like snow. His eyes were like a flame of fire.
24. New Testament, Galatians, 1.15-1.16 (1st cent. CE - 1st cent. CE)

1.15. Butwhen it was the good pleasure of God, who separated me from my mother'swomb, and called me through his grace 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood
25. New Testament, Philippians, 3.21 (1st cent. CE - 1st cent. CE)

3.21. who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself.
26. New Testament, John, 1.51, 3.11-3.13, 4.21, 4.23, 5.17-5.23, 5.43, 6.1-6.15, 6.32, 6.38, 6.41-6.42, 6.44-6.46, 6.50-6.51, 6.58, 6.62, 8.19, 9.6, 10.25, 10.30, 10.38, 11.41-11.42, 12.27, 13.31-13.32, 14.6-14.13, 16.23-16.28, 17.1, 17.5, 17.11, 17.15, 17.21, 17.24-17.25, 20.17, 20.21, 21.1-21.23 (1st cent. CE - 1st cent. CE)

1.51. He said to him, "Most assuredly, I tell you, hereafter you will see heaven opened, and the angels of God ascending and descending on the Son of Man. 3.11. Most assuredly I tell you, we speak that which we know, and testify of that which we have seen, and you don't receive our witness. 3.12. If I told you earthly things and you don't believe, how will you believe if I tell you heavenly things? 3.13. No one has ascended into heaven, but he who descended out of heaven, the Son of Man, who is in heaven. 4.21. Jesus said to her, "Woman, believe me, the hour comes, when neither in this mountain, nor in Jerusalem, will you worship the Father. 4.23. But the hour comes, and now is, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such to be his worshippers. 5.17. But Jesus answered them, "My Father is still working, so I am working, too. 5.18. For this cause therefore the Jews sought all the more to kill him, because he not only broke the Sabbath, but also called God his own Father, making himself equal with God. 5.19. Jesus therefore answered them, "Most assuredly, I tell you, the Son can do nothing of himself, but what he sees the Father doing. For whatever things he does, these the Son also does likewise. 5.20. For the Father has affection for the Son, and shows him all things that he himself does. He will show him greater works than these, that you may marvel. 5.21. For as the Father raises the dead and gives them life, even so the Son also gives life to whom he desires. 5.22. For the Father judges no one, but he has given all judgment to the Son 5.23. that all may honor the Son, even as they honor the Father. He who doesn't honor the Son doesn't honor the Father who sent him. 5.43. I have come in my Father's name, and you don't receive me. If another comes in his own name, you will receive him. 6.1. After these things, Jesus went away to the other side of the sea of Galilee, which is also called the Sea of Tiberias. 6.2. A great multitude followed him, because they saw his signs which he did on those who were sick. 6.3. Jesus went up into the mountain, and he sat there with his disciples. 6.4. Now the Passover, the feast of the Jews, was at hand. 6.5. Jesus therefore lifting up his eyes, and seeing that a great multitude was coming to him, said to Philip, "Where are we to buy bread, that these may eat? 6.6. This he said to test him, for he himself knew what he would do. 6.7. Philip answered him, "Two hundred denarii worth of bread is not sufficient for them, that everyone of them may receive a little. 6.8. One of his disciples, Andrew, Simon Peter's brother, said to him 6.9. There is a boy here who has five barley loaves and two fish, but what are these among so many? 6.10. Jesus said, "Have the people sit down." Now there was much grass in that place. So the men sat down, in number about five thousand. 6.11. Jesus took the loaves; and having given thanks, he distributed to the disciples, and the disciples to those who were sitting down; likewise also of the fish as much as they desired. 6.12. When they were filled, he said to his disciples, "Gather up the broken pieces which are left over, that nothing be lost. 6.13. So they gathered them up, and filled twelve baskets with broken pieces from the five barley loaves, which were left over by those who had eaten. 6.14. When therefore the people saw the sign which Jesus did, they said, "This is truly the prophet who comes into the world. 6.15. Jesus therefore, perceiving that they were about to come and take him by force, to make him king, withdrew again to the mountain by himself. 6.32. Jesus therefore said to them, "Most assuredly, I tell you, it wasn't Moses who gave you the bread out of heaven, but my Father gives you the true bread out of heaven. 6.38. For I have come down from heaven, not to do my own will, but the will of him who sent me. 6.41. The Jews therefore murmured concerning him, because he said, "I am the bread which came down out of heaven. 6.42. They said, "Isn't this Jesus, the son of Joseph, whose father and mother we know? How then does he say, 'I have come down out of heaven?' 6.44. No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day. 6.45. It is written in the prophets, 'They will all be taught by God.' Therefore everyone who hears from the Father, and has learned, comes to me. 6.46. Not that anyone has seen the Father, except he who is from God. He has seen the Father. 6.50. This is the bread which comes down out of heaven, that anyone may eat of it and not die. 6.51. I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh. 6.58. This is the bread which came down out of heaven -- not as our fathers ate the manna, and died. He who eats this bread will live forever. 6.62. Then what if you would see the Son of Man ascending to where he was before? 8.19. They said therefore to him, "Where is your Father?"Jesus answered, "You know neither me, nor my Father. If you knew me, you would know my Father also. 9.6. When he had said this, he spat on the ground, made mud with the saliva, anointed the blind man's eyes with the mud 10.25. Jesus answered them, "I told you, and you don't believe. The works that I do in my Father's name, these testify about me. 10.30. I and the Father are one. 10.38. But if I do them, though you don't believe me, believe the works; that you may know and believe that the Father is in me, and I in the Father. 11.41. So they took away the stone from the place where the dead man was lying. Jesus lifted up his eyes, and said, "Father, I thank you that you listened to me. 11.42. I know that you always listen to me, but because of the multitude that stands around I said this, that they may believe that you sent me. 12.27. Now my soul is troubled. What shall I say? 'Father, save me from this time?' But for this cause I came to this time. 13.31. When he had gone out, Jesus said, "Now the Son of Man has been glorified, and God has been glorified in him. 13.32. If God has been glorified in him, God will also glorify him in himself, and he will glorify him immediately. 14.6. Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me. 14.7. If you had known me, you would have known my Father also. From now on, you know him, and have seen him. 14.8. Philip said to him, "Lord, show us the Father, and that will be enough for us. 14.9. Jesus said to him, "Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, 'Show us the Father?' 14.10. Don't you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works. 14.11. Believe me that I am in the Father, and the Father in me; or else believe me for the very works' sake. 14.12. Most assuredly I tell you, he who believes in me, the works that I do, he will do also; and greater works than these will he do; because I am going to my Father. 14.13. Whatever you will ask in my name, that will I do, that the Father may be glorified in the Son. 16.23. In that day you will ask me no questions. Most assuredly I tell you, whatever you may ask of the Father in my name, he will give it to you. 16.24. Until now, you have asked nothing in my name. Ask, and you will receive, that your joy may be made full. 16.25. I have spoken these things to you in figures of speech. But the time is coming when I will no more speak to you in figures of speech, but will tell you plainly about the Father. 16.26. In that day you will ask in my name; and I don't say to you, that I will pray to the Father for you 16.27. for the Father himself loves you, because you have loved me, and have believed that I came forth from God. 16.28. I came out from the Father, and have come into the world. Again, I leave the world, and go to the Father. 17.1. Jesus said these things, and lifting up his eyes to heaven, he said, "Father, the time has come. Glorify your Son, that your Son may also glorify you; 17.5. Now, Father, glorify me with your own self with the glory which I had with you before the world existed. 17.11. I am no more in the world, but these are in the world, and I am coming to you. Holy Father, keep them through your name which you have given me, that they may be one, even as we are. 17.15. I pray not that you would take them from the world, but that you would keep them from the evil one. 17.21. that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me. 17.24. Father, I desire that they also whom you have given me be with me where I am, that they may see my glory, which you have given me, for you loved me before the foundation of the world. 17.25. Righteous Father, the world hasn't known you, but I knew you; and these knew that you sent me. 20.17. Jesus said to her, "Don't touch me, for I haven't yet ascended to my Father; but go to my brothers, and tell them, 'I am ascending to my Father and your Father, to my God and your God.' 20.21. Jesus therefore said to them again, "Peace be to you. As the Father has sent me, even so I send you. 21.1. After these things, Jesus revealed himself again to the disciples at the sea of Tiberias. He revealed himself this way. 21.2. Simon Peter, Thomas called Didymus, Nathanael of Cana in Galilee, and the sons of Zebedee, and two others of his disciples were together. 21.3. Simon Peter said to them, "I'm going fishing."They told him, "We are also coming with you." They immediately went out, and entered into the boat. That night, they caught nothing. 21.4. But when day had already come, Jesus stood on the beach, yet the disciples didn't know that it was Jesus. 21.5. Jesus therefore said to them, "Children, have you anything to eat?"They answered him, "No. 21.6. He said to them, "Cast the net on the right side of the boat, and you will find some."They cast it therefore, and now they weren't able to draw it in for the multitude of fish. 21.7. That disciple therefore whom Jesus loved said to Peter, "It's the Lord!"So when Simon Peter heard that it was the Lord, he wrapped his coat around him (for he was naked), and threw himself into the sea. 21.8. But the other disciples came in the little boat (for they were not far from the land, but about two hundred cubits away), dragging the net full of fish. 21.9. So when they got out on the land, they saw a fire of coals there, and fish laid on it, and bread. 21.10. Jesus said to them, "Bring some of the fish which you have just caught. 21.11. Simon Peter went up, and drew the net to land, full of great fish, one hundred fifty-three; and even though there were so many, the net wasn't torn. 21.12. Jesus said to them, "Come and eat breakfast."None of the disciples dared inquire of him, "Who are you?" knowing that it was the Lord. 21.13. Then Jesus came and took the bread, gave it to them, and the fish likewise. 21.14. This is now the third time that Jesus was revealed to his disciples, after he had risen from the dead. 21.15. So when they had eaten their breakfast, Jesus said to Simon Peter, "Simon, son of Jonah, do you love me more than these?"He said to him, "Yes, Lord; you know that I have affection for you."He said to him, "Feed my lambs. 21.16. He said to him again a second time, "Simon, son of Jonah, do you love me?"He said to him, "Yes, Lord; you know that I have affection for you."He said to him, "Tend my sheep. 21.17. He said to him the third time, "Simon, son of Jonah, do you have affection for me?"Peter was grieved because he asked him the third time, "Do you have affection for me?" He said to him, "Lord, you know everything. You know that I have affection for you."Jesus said to him, "Feed my sheep. 21.18. Most assuredly I tell you, when you were young, you dressed yourself, and walked where you wanted to. But when you are old, you will stretch out your hands, and another will dress you, and carry you where you don't want to go. 21.19. Now he said this, signifying by what kind of death he would glorify God. When he had said this, he said to him, "Follow me. 21.20. Then Peter, turning around, saw a disciple following. This was the disciple whom Jesus sincerely loved, the one who had also leaned on Jesus' breast at the supper and asked, "Lord, who is going to betray You? 21.21. Peter seeing him, said to Jesus, "Lord, what about this man? 21.22. Jesus said to him, "If I desire that he stay until I come, what is that to you? You follow me. 21.23. This saying therefore went out among the brothers, that this disciple wouldn't die. Yet Jesus didn't say to him that he wouldn't die, but, "If I desire that he stay until I come, what is that to you?
27. New Testament, Luke, None (1st cent. CE - 1st cent. CE)

28. New Testament, Mark, 1.6, 1.9-1.11, 3.22-3.35, 5.27, 6.32-6.44, 8.27-8.30, 9.2-9.13, 9.26-9.27, 9.29, 14.36, 15.34, 16.5 (1st cent. CE - 1st cent. CE)

1.6. John was clothed with camel's hair and a leather belt around his loins. He ate locusts and wild honey. 1.9. It happened in those days, that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan. 1.10. Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. 1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased. 3.22. The scribes who came down from Jerusalem said, "He has Beelzebul," and, "By the prince of the demons he casts out the demons. 3.23. He summoned them, and said to them in parables, "How can Satan cast out Satan? 3.24. If a kingdom is divided against itself, that kingdom cannot stand. 3.25. If a house is divided against itself, that house cannot stand. 3.26. If Satan has risen up against himself, and is divided, he can't stand, but has an end. 3.27. But no one can enter into the house of the strong man to plunder, unless he first binds the strong man; and then he will plunder his house. 3.28. Most assuredly I tell you, all of the sons of men's sins will be forgiven them, including their blasphemies with which they may blaspheme; 3.29. but whoever may blaspheme against the Holy Spirit never has forgiveness, but is guilty of an eternal sin 3.30. -- because they said, "He has an unclean spirit. 3.31. His mother and his brothers came, and standing outside, they sent to him, calling him. 3.32. A multitude was sitting around him, and they told him, "Behold, your mother, your brothers, and your sisters are outside looking for you. 3.33. He answered them, "Who are my mother and my brothers? 3.34. Looking around at those who sat around him, he said, "Behold, my mother and my brothers! 3.35. For whoever does the will of God, the same is my brother, and my sister, and mother. 5.27. having heard the things concerning Jesus, came up behind him in the crowd, and touched his clothes. 6.32. They went away in the boat to a desert place by themselves. 6.33. They saw them going, and many recognized him and ran there on foot from all the cities. They arrived before them and came together to him. 6.34. Jesus came out, saw a great multitude, and he had compassion on them, because they were like sheep without a shepherd, and he began to teach them many things. 6.35. When it was late in the day, his disciples came to him, and said, "This place is deserted, and it is late in the day. 6.36. Send them away, that they may go into the surrounding country and villages, and buy themselves bread, for they have nothing to eat. 6.37. But he answered them, "You give them something to eat."They asked him, "Shall we go and buy two hundred denarii worth of bread, and give them something to eat? 6.38. He said to them, "How many loaves do you have? Go see."When they knew, they said, "Five, and two fish. 6.39. He commanded them that everyone should sit down in groups on the green grass. 6.40. They sat down in ranks, by hundreds and by fifties. 6.41. He took the five loaves and the two fish, and looking up to heaven, he blessed and broke the loaves, and he gave to his disciples to set before them, and he divided the two fish among them all. 6.42. They all ate, and were filled. 6.43. They took up twelve baskets full of broken pieces and also of the fish. 6.44. Those who ate the loaves were five thousand men. 8.27. Jesus went out, with his disciples, into the villages of Caesarea Philippi. On the way he asked his disciples, "Who do men say that I am? 8.28. They told him, "John the Baptizer, and others say Elijah, but others: one of the prophets. 8.29. He said to them, "But who do you say that I am?"Peter answered, "You are the Christ. 8.30. He charged them that they should tell no one about him. 9.2. After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them. 9.3. His clothing became glistening, exceedingly white, like snow, such as no launderer on earth can whiten them. 9.4. Elijah and Moses appeared to them, and they were talking with Jesus. 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah. 9.6. For he didn't know what to say, for they were very afraid. 9.7. A cloud came, overshadowing them, and a voice came out of the cloud, "This is my beloved Son. Listen to him. 9.8. Suddenly looking around, they saw no one with them any more, except Jesus only. 9.9. As they were coming down from the mountain, he charged them that they should tell no one what things they had seen, until after the Son of Man had risen from the dead. 9.10. They kept the saying, questioning among themselves what the rising from the dead should mean. 9.11. They asked him, saying, "Why do the scribes say that Elijah must come first? 9.12. He said to them, "Elijah indeed comes first, and restores all things. How is it written about the Son of Man, that he should suffer many things and be despised? 9.13. But I tell you that Elijah has come, and they have also done to him whatever they wanted to, even as it is written about him. 9.26. Having cried out, and convulsed greatly, it came out of him. The boy became like one dead; so much that most of them said, "He is dead. 9.27. But Jesus took him by the hand, and raised him up; and he arose. 9.29. He said to them, "This kind can come out by nothing, except by prayer and fasting. 14.36. He said, "Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire. 15.34. At the ninth hour Jesus cried with a loud voice, saying, "Eloi, Eloi, lama sabachthani?" which is, being interpreted, "My God, my God, why have you forsaken me? 16.5. Entering into the tomb, they saw a young man sitting on the right side, dressed in a white robe, and they were amazed.
29. New Testament, Matthew, 3.13-3.17, 4.1-4.11, 5.16, 5.21-5.22, 5.48, 6.1, 6.9, 6.14, 7.11, 9.20, 10.32-10.33, 11.25-11.27, 14.13-14.21, 16.13-16.20, 16.22, 17.1-17.18, 17.21, 23.5, 23.9, 26.39, 27.46, 28.3 (1st cent. CE - 1st cent. CE)

3.13. Then Jesus came from Galilee to the Jordan to John, to be baptized by him. 3.14. But John would have hindered him, saying, "I need to be baptized by you, and you come to me? 3.15. But Jesus, answering, said to him, "Allow it now, for this is the fitting way for us to fulfill all righteousness." Then he allowed him. 3.16. Jesus, when he was baptized, went up directly from the water: and behold, the heavens were opened to him. He saw the Spirit of God descending as a dove, and coming on him. 3.17. Behold, a voice out of the heavens said, "This is my beloved Son, with whom I am well pleased. 4.1. Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 4.2. When he had fasted forty days and forty nights, he was hungry afterward. 4.3. The tempter came and said to him, "If you are the Son of God, command that these stones become bread. 4.4. But he answered, "It is written, 'Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.' 4.5. Then the devil took him into the holy city. He set him on the pinnacle of the temple 4.6. and said to him, "If you are the Son of God, throw yourself down, for it is written, 'He will give his angels charge concerning you.' and, 'On their hands they will bear you up, So that you don't dash your foot against a stone.' 4.7. Jesus said to him, "Again, it is written, 'You shall not test the Lord, your God.' 4.8. Again, the devil took him to an exceedingly high mountain, and showed him all the kingdoms of the world, and their glory. 4.9. He said to him, "I will give you all of these things, if you will fall down and worship me. 4.10. Then Jesus said to him, "Get behind me, Satan! For it is written, 'You shall worship the Lord your God, and him only shall you serve.' 4.11. Then the devil left him, and behold, angels came and ministered to him. 5.16. Even so, let your light shine before men; that they may see your good works, and glorify your Father who is in heaven. 5.21. You have heard that it was said to the ancient ones, 'You shall not murder;' and 'Whoever shall murder shall be in danger of the judgment.' 5.22. But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. 5.48. Therefore you shall be perfect, just as your Father in heaven is perfect. 6.1. Be careful that you don't do your charitable giving before men, to be seen by them, or else you have no reward from your Father who is in heaven. 6.9. Pray like this: 'Our Father in heaven, may your name be kept holy. 6.14. For if you forgive men their trespasses, your heavenly Father will also forgive you. 7.11. If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him! 9.20. Behold, a woman who had an issue of blood for twelve years came behind him, and touched the tassels of his garment; 10.32. Everyone therefore who confesses me before men, him I will also confess before my Father who is in heaven. 10.33. But whoever denies me before men, him I will also deny before my Father who is in heaven. 11.25. At that time, Jesus answered, "I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants. 11.26. Yes, Father, for so it was well-pleasing in your sight. 11.27. All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son, and he to whom the Son desires to reveal him. 14.13. Now when Jesus heard this, he withdrew from there in a boat, to a deserted place apart. When the multitudes heard it, they followed him on foot from the cities. 14.14. Jesus went out, and he saw a great multitude. He had compassion on them, and healed their sick. 14.15. When evening had come, his disciples came to him, saying, "This place is deserted, and the hour is already late. Send the multitudes away, that they may go into the villages, and buy themselves food. 14.16. But Jesus said to them, "They don't need to go away. You give them something to eat. 14.17. They told him, "We only have here five loaves and two fish. 14.18. He said, "Bring them here to me. 14.19. He commanded the multitudes to sit down on the grass; and he took the five loaves and the two fish, and looking up to heaven, he blessed, broke and gave the loaves to the disciples, and the disciples gave to the multitudes. 14.20. They all ate, and were filled. They took up twelve baskets full of that which remained left over from the broken pieces. 14.21. Those who ate were about five thousand men, besides women and children. 16.13. Now when Jesus came into the parts of Caesarea Philippi, he asked his disciples, saying, "Who do men say that I, the Son of Man, am? 16.14. They said, "Some say John the Baptizer, some, Elijah, and others, Jeremiah, or one of the prophets. 16.15. He said to them, "But who do you say that I am? 16.16. Simon Peter answered, "You are the Christ, the Son of the living God. 16.17. Jesus answered him, "Blessed are you, Simon Bar Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven. 16.18. I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it. 16.19. I will give to you the keys of the Kingdom of Heaven, and whatever you bind on earth will be bound in heaven; and whatever you loose on earth will be loosed in heaven. 16.20. Then he charged the disciples that they should tell no one that he is Jesus the Christ. 16.22. Peter took him aside, and began to rebuke him, saying, "Far be it from you, Lord! This will never be done to you. 17.1. After six days, Jesus took with him Peter, James, and John his brother, and brought them up into a high mountain by themselves. 17.2. He was transfigured before them. His face shone like the sun, and his garments became as white as the light. 17.3. Behold, Moses and Elijah appeared to them talking with him. 17.4. Peter answered, and said to Jesus, "Lord, it is good for us to be here. If you want, let's make three tents here: one for you, one for Moses, and one for Elijah. 17.5. While he was still speaking, behold, a bright cloud overshadowed them. Behold, a voice came out of the cloud, saying, "This is my beloved Son, in whom I am well pleased. Listen to him. 17.6. When the disciples heard it, they fell on their faces, and were very afraid. 17.7. Jesus came and touched them and said, "Get up, and don't be afraid. 17.8. Lifting up their eyes, they saw no one, except Jesus alone. 17.9. As they were coming down from the mountain, Jesus commanded them, saying, "Don't tell anyone what you saw, until the Son of Man has risen from the dead. 17.10. His disciples asked him, saying, "Then why do the scribes say that Elijah must come first? 17.11. Jesus answered them, "Elijah indeed comes first, and will restore all things 17.12. but I tell you that Elijah has come already, and they didn't recognize him, but did to him whatever they wanted to. Even so the Son of Man will also suffer by them. 17.13. Then the disciples understood that he spoke to them of John the Baptizer. 17.14. When they came to the multitude, a man came to him, kneeling down to him, saying 17.15. Lord, have mercy on my son, for he is epileptic, and suffers grievously; for he often falls into the fire, and often into the water. 17.16. So I brought him to your disciples, and they could not cure him. 17.17. Jesus answered, "Faithless and perverse generation! How long will I be with you? How long will I bear with you? Bring him here to me. 17.18. Jesus rebuked him, the demon went out of him, and the boy was cured from that hour. 17.21. But this kind doesn't go out except by prayer and fasting. 23.5. But all their works they do to be seen by men. They make their phylacteries broad, enlarge the fringes of their garments 23.9. Call no man on the earth your father, for one is your Father, he who is in heaven. 26.39. He went forward a little, fell on his face, and prayed, saying, "My Father, if it is possible, let this cup pass away from me; nevertheless, not what I desire, but what you desire. 27.46. About the ninth hour Jesus cried with a loud voice, saying, "Eli, Eli, lama sabachthani?" That is, "My God, my God, why have you forsaken me? 28.3. His appearance was like lightning, and his clothing white as snow.
30. Ps.-Philo, Biblical Antiquities, 53.3 (1st cent. CE - 2nd cent. CE)

31. Anon., Genesis Rabba, 1.4 (2nd cent. CE - 5th cent. CE)

1.4. בְּרֵאשִׁית בָּרָא אֱלֹהִים, שִׁשָּׁה דְבָרִים קָדְמוּ לִבְרִיאַת הָעוֹלָם, יֵשׁ מֵהֶן שֶׁנִּבְרְאוּ, וְיֵשׁ מֵהֶן שֶׁעָלוּ בַּמַּחֲשָׁבָה לְהִבָּרְאוֹת. הַתּוֹרָה וְהַכִּסֵּא הַכָּבוֹד, נִבְרְאוּ. תּוֹרָה מִנַּיִן, שֶׁנֶּאֱמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. כִּסֵּא הַכָּבוֹד מִנַּיִן, דִּכְתִיב (תהלים צג, ב): נָכוֹן כִּסְאֲךָ מֵאָז וגו'. הָאָבוֹת וְיִשְׂרָאֵל וּבֵית הַמִּקְדָּשׁ וּשְׁמוֹ שֶׁל מָשִׁיחַ, עָלוּ בַּמַּחֲשָׁבָה לְהִבָּרְאוֹת, הָאָבוֹת מִנַּיִן, שֶׁנֶּאֱמַר (הושע ט, י): כַּעֲנָבִים בַּמִּדְבָּר וגו'. יִשְׂרָאֵל מִנַּיִן, שֶׁנֶּאֱמַר (תהלים עד, ב): זְכֹר עֲדָתְךָ קָנִיתָ קֶדֶם. בֵּית הַמִּקְדָּשׁ מִנַּיִן, שֶׁנֶּאֱמַר (ירמיה יז, יב): כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן וגו'. שְׁמוֹ שֶׁל מָשִׁיחַ מִנַּיִן, שֶׁנֶּאֱמַר (תהלים עב, יז): יְהִי שְׁמוֹ לְעוֹלָם וגו'. רַבִּי אַהֲבָה בְּרַבִּי זְעִירָא אָמַר אַף הַתְּשׁוּבָה, שֶׁנֶּאֱמַר (תהלים צ, ב): בְּטֶרֶם הָרִים יֻלָּדוּ, וְאוֹתָהּ הַשָּׁעָה תָּשֵׁב אֱנוֹשׁ עַד דַּכָּא וגו', אֲבָל אֵינִי יוֹדֵעַ אֵיזֶה מֵהֶם קֹדֶם, אִם הַתּוֹרָה קָדְמָה לְכִסֵּא הַכָּבוֹד וְאִם כִּסֵּא הַכָּבוֹד קֹדֶם לַתּוֹרָה, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא הַתּוֹרָה קָדְמָה לְכִסֵּא הַכָּבוֹד, שֶׁנֶּאֱמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ וגו', קוֹדֵם לְאוֹתוֹ שֶׁכָּתוּב בּוֹ (תהלים צג, ב): נָכוֹן כִּסְאֲךָ מֵאָז. רַבִּי הוּנָא וְרַבִּי יִרְמְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַבִּי יִצְחָק אָמְרוּ, מַחְשַׁבְתָּן שֶׁל יִשְׂרָאֵל קָדְמָה לְכָל דָּבָר, מָשָׁל לְמֶלֶךְ שֶׁהָיָה נָשׂוּי לְמַטְרוֹנָה אַחַת, וְלֹא הָיָה לוֹ מִמֶּנָּה בֵּן, פַּעַם אַחַת נִמְצָא הַמֶּלֶךְ עוֹבֵר בַּשּׁוּק, אָמַר טְלוּ מִילָנִין וְקַלְמִין זוֹ לִבְנִי, וְהָיוּ הַכֹּל אוֹמְרִין, בֵּן אֵין לוֹ וְהוּא אוֹמֵר טְלוּ מִילָנִין וְקַלְמִין זוֹ לִבְנִי, חָזְרוּ וְאָמְרוּ הַמֶּלֶךְ אַסְטְרוֹלוֹגוּס גָּדוֹל הוּא, אִלּוּלֵי שֶׁצָּפָה הַמֶּלֶךְ שֶׁהוּא עָתִיד לְהַעֲמִיד מִמֶּנָּה בֵּן לֹא הָיָה אוֹמֵר טְלוּ מִילָנִין וְקַלְמִין לִבְנִי. כָּךְ אִלּוּלֵי שֶׁצָּפָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאַחַר עֶשְׂרִים וְשִׁשָּׁה דּוֹרוֹת יִשְׂרָאֵל עֲתִידִין לְקַבֵּל אֶת הַתּוֹרָה, לֹא הָיָה כּוֹתֵב בַּתּוֹרָה צַו אֶת בְּנֵי יִשְׂרָאֵל, דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל. אָמַר רַבִּי בַּנָאי, הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יט): ה' בְּחָכְמָה יָסַד אֶרֶץ וגו'. רַבִּי בֶּרֶכְיָה אָמַר בִּזְכוּת משֶׁה, שֶׁנֶּאֱמַר (דברים לג, כא): וַיַּרְא רֵאשִׁית לוֹ. רַב הוּנָא בְּשֵׁם רַב מַתְנָה אָמַר, בִּזְכוּת שְׁלשָׁה דְּבָרִים נִבְרָא הָעוֹלָם, בִּזְכוּת חַלָּה, וּבִזְכוּת מַעַשְׂרוֹת, וּבִזְכוּת בִּכּוּרִים, וּמַה טַּעַם, בְּרֵאשִׁית בָּרָא אֱלֹהִים, וְאֵין רֵאשִׁית אֶלָא חַלָּה, שֶׁנֶּאֱמַר (במדבר טו, כ): רֵאשִׁית עֲרִסֹתֵיכֶם, אֵין רֵאשִׁית אֶלָּא מַעַשְׂרוֹת, הֵיךְ דְּאַתְּ אָמַר (דברים יח, ד): רֵאשִׁית דְּגָנְךָ, וְאֵין רֵאשִׁית אֶלָּא בִּכּוּרִים, שֶׁנֶּאֱמַר (שמות כג, יט): רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ וגו'. 1.4. \"In the beginning of God's creating...\" - Six things preceded the creation of the world; some of them were created and some of them were decided to be created. The Torah and the Throne of Glory were created. How do we know the Torah was? As it says (Proverbs 8:22): \"God made me at the beginning of his way.\" How do we know the Throne of Glory was? As it says (Psalms 93:2): \"Your throne is established as of old etc.\" The Patriarchs, Israel, the Temple, and the name of the Messiah were decided to be created. How do we know the Patriarchs were? As it says (Hosea 9:10): \"Like grapes in the wilderness etc.\" How do we know Israel was? As it says (Psalms 74:2): \"Remember your congregation, whom you purchased from old.\" How do we know the Temple was? As it says (Jeremiah 17:12): \"Your throne of glory, on high from the beginning etc.\" How do we know the name of the Messiah was? As it says (Psalms 72:17): \"May his name exist forever etc. [his name shall be Yinnon as long as the sun].\" Rabbi Ahavah said in the name of Rabbi Ze'ira: Even repentance was, as it says (Psalms 90:2): \"Before the mountains were birthed,\" and at the same time (Psalms 90:3), \"You turned man to contrition etc.\" However, I do not know which was first--if the Torah preceded the Throne of Glory or the Throne of Glory preceded the Torah. Rabbi Abba Bar Cahana said: The Torah preceded the Throne of Glory, as it says (Proverbs 8:22): \"God made me at the beginning of his way, the first of his works of old.\" This is before that of which it is written (Psalms 93:2): \"Your throne is established as of old.\" Rabbi Hunna and Rabbi Yirmiyah in the name of Rabbi Shmuel the son of Rabbi Yitzchak said: The thought of Israel was before everything. This is like a king who was married to a woman and did not have a son. One time the king was in the market and said: \"Take this ink and pen for my son.\" They said: \"He does not have a son.\" He replied: \"Take them; the king must expect a son, because otherwise he would not command that the ink and pen be taken.\" Similarly, if there was no expectation of Israel receiving it after 26 generations, God would not have written in the Torah: \"Command the children of Israel\" or \"Speak to the children of Israel.\" Rabbi Bannai said: The world and its contents were only created in the merit of the Torah, as it says (Proverbs 3:19): \"God founded the world with wisdom etc.\" Rabbi Berachiyah said: In the merit of Moses, as it says (Deuteronomy 33:21): \"He saw a first part for himself.\" Rabbi Hunna said in the name of Rabbi Matanah: The world was created in the merit of three things--challah, tithes, and first fruits. The verse \"In the beginning God created\" refers to challah, as it says (Numbers 15:20): \"The beginning of your doughs.\" It also refers to tithes, as it says (Deuteronomy 18:4): \"The beginning of your grains.\" It also refers to first fruits, as it says (Exodus 23:19): \"The beginning of the fruits of the land.\""
32. Hermas, Mandates, 4.2.1, 5.1.7, 6.2.1, 6.2.5, 6.2.7 (2nd cent. CE - 2nd cent. CE)

33. Hermas, Similitudes, 5.5.3, 8.6.3, 9.1.1, 9.1.3, 9.14.3 (2nd cent. CE - 2nd cent. CE)

34. Hermas, Visions, 2.4.1 (2nd cent. CE - 2nd cent. CE)

35. Tertullian, Against Marcion, 4.22.4 (2nd cent. CE - 3rd cent. CE)

36. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)

98a. מלכים יראו וקמו שרים וישתחוו,אמר לו רבי אליעזר והלא כבר נאמר (ירמיהו ד, א) אם תשוב ישראל נאום ה' אלי תשוב אמר לו רבי יהושע והלא כבר נאמר (דניאל יב, ז) ואשמע את האיש לבוש הבדים אשר ממעל למימי היאור וירם ימינו ושמאלו אל השמים וישבע בחי העולם כי למועד מועדים וחצי וככלות נפץ יד עם קדש תכלינה כל אלה וגו' ושתק רבי אליעזר,ואמר רבי אבא אין לך קץ מגולה מזה שנאמר (יחזקאל לו, ח) ואתם הרי ישראל ענפכם תתנו ופריכם תשאו לעמי ישראל וגו' רבי (אליעזר) אומר אף מזה שנאמר (זכריה ח, י) כי לפני הימים (האלה) [ההם] שכר האדם לא נהיה ושכר הבהמה איננה וליוצא ולבא אין שלום מן הצר,מאי ליוצא ולבא אין שלום מן הצר רב אמר אף תלמידי חכמים שכתוב בהם שלום דכתיב (תהלים קיט, קסה) שלום רב לאהבי תורתך אין שלום מפני צר ושמואל אמר עד שיהיו כל השערים כולן שקולין,אמר רבי חנינא אין בן דוד בא עד שיתבקש דג לחולה ולא ימצא שנאמר (יחזקאל לב, יד) אז אשקיע מימיהם ונהרותם כשמן אוליך וכתב (בתריה) (יחזקאל כט, כא) ביום ההוא אצמיח קרן לבית ישראל,אמר רבי חמא בר חנינא אין בן דוד בא עד שתכלה מלכות הזלה מישראל שנאמר (ישעיהו יח, ה) וכרת הזלזלים במזמרות וכתיב בתריה בעת ההיא יובל שי לה' צבאות עם ממשך ומורט,אמר זעירי אמר רבי חנינא אין בן דוד בא עד שיכלו גסי הרוח מישראל שנאמר (צפניה ג, יא) כי אז אסיר מקרבך עליזי גאותך וכתיב (צפניה ג, יב) והשארתי בקרבך עם עני ודל וחסו בשם ה',אמר רבי שמלאי משום רבי אלעזר בר"ש אין בן דוד בא עד שיכלו כל שופטים ושוטרים מישראל שנאמר (ישעיהו א, כה) ואשיבה ידי עליך ואצרוף כבור סיגיך וגו' ואשיבה שופטיך,אמר עולא אין ירושלים נפדית אלא בצדקה שנאמר (ישעיהו א, כז) ציון במשפט תפדה ושביה בצדקה אמר רב פפא אי בטלי יהירי בטלי אמגושי אי בטלי דייני בטלי גזירפטי אי בטלי יהירי בטלי אמגושי דכתיב (ישעיהו א, כה) ואצרוף כבור סיגיך ואסירה כל בדיליך ואי בטלי דייני בטלי גזירפטי דכתיב (צפניה ג, טו) הסיר ה' משפטיך פנה אויבך,אמר ר' יוחנן אם ראית דור שמתמעט והולך חכה לו שנאמר (שמואל ב כב, כח) ואת עם עני תושיע וגו' אמר רבי יוחנן אם ראית דור שצרות רבות באות עליו כנהר חכה לו שנאמר (ישעיהו נט, יט) כי יבא כנהר צר (ו) רוח ה' נוססה בו וסמיך ליה ובא לציון גואל,ואמר רבי יוחנן אין בן דוד בא אלא בדור שכולו זכאי או כולו חייב בדור שכולו זכאי דכתיב (ישעיהו ס, כא) ועמך כולם צדיקים לעולם יירשו ארץ בדור שכולו חייב דכתיב (ישעיהו נט, טז) וירא כי אין איש וישתומם כי אין מפגיע וכתיב (ישעיהו מח, יא) למעני אעשה,אמר רבי אלכסנדרי רבי יהושע בן לוי רמי כתיב (ישעיהו ס, כב) בעתה וכתיב אחישנה זכו אחישנה לא זכו בעתה,אמר רבי אלכסנדרי רבי יהושע בן לוי רמי כתיב (דניאל ז, יג) וארו עם ענני שמיא כבר אינש אתה וכתיב (זכריה ט, ט) עני ורוכב על חמור זכו עם ענני שמיא לא זכו עני רוכב על חמור,אמר ליה שבור מלכא לשמואל אמריתו משיח על חמרא אתי אישדר ליה סוסיא ברקא דאית לי אמר ליה מי אית לך בר חיור גווני,ר' יהושע בן לוי אשכח לאליהו דהוי קיימי אפיתחא דמערתא דרבי שמעון בן יוחאי אמר ליה אתינא לעלמא דאתי אמר ליה אם ירצה אדון הזה אמר רבי יהושע בן לוי שנים ראיתי וקול ג' שמעתי,אמר ליה אימת אתי משיח אמר ליה זיל שייליה לדידיה והיכא יתיב אפיתחא דקרתא ומאי סימניה יתיב ביני עניי סובלי חלאים וכולן שרו ואסירי בחד זימנא איהו שרי חד ואסיר חד אמר דילמא מבעינא דלא איעכב,אזל לגביה אמר ליה שלום עליך רבי ומורי אמר ליה שלום עליך בר ליואי א"ל לאימת אתי מר א"ל היום אתא לגבי אליהו א"ל מאי אמר לך א"ל שלום עליך בר ליואי א"ל אבטחך לך ולאבוך לעלמא דאתי א"ל שקורי קא שקר בי דאמר לי היום אתינא ולא אתא א"ל הכי אמר לך (תהלים צה, ז) היום אם בקולו תשמעו,שאלו תלמידיו את רבי יוסי בן קיסמא אימתי בן דוד בא אמר מתיירא אני שמא תבקשו ממני אות אמרו לו אין אנו מבקשין ממך אות,א"ל לכשיפול השער הזה ויבנה ויפול ויבנה ויפול ואין מספיקין לבנותו עד שבן דוד בא אמרו לו רבינו תן לנו אות אמר להם ולא כך אמרתם לי שאין אתם מבקשין ממני אות,אמרו לו ואף על פי כן אמר להם אם כך יהפכו מי מערת פמייס לדם ונהפכו לדם,בשעת פטירתו אמר להן העמיקו לי ארוני 98a. bKings shall see and arise, princes shall prostrate themselves,because of the Lord, Who is faithful, and the Holy One of Israel, Who has chosen you” (Isaiah 49:7), indicating that redemption will come independent of repentance?, bRabbi Eliezer said to him: But isn’t it already stated: “If you will return, Israel, says the Lord, return to Me”(Jeremiah 4:1), indicating that redemption is contingent upon repentance? bRabbi Yehoshua said to him: But isn’t it already stated: “And I heard the man clothed in linen, who was above the waters of the river, when he lifted up his right hand and his left hand to heaven and swore by the One Who lives forever that it shall be for a period, periods, and a half; when the crushing of the power of the holy people shall have been completed, all thesethings shall be finished” (Daniel 12:7), indicating that the time for redemption is set and unrelated to repentance? bAnd Rabbi Eliezer was silent,unable to refute the proof from that verse.,§ bAnd Rabbi Abba says: You have nomore bexplicitmanifestation of the bendof days bthan thisfollowing phenomenon, bas it is stated: “But you, mountains of Israel, you shall give your branches, and yield your fruit to My people of Israel,for they will soon be coming” (Ezekiel 36:8). When produce will grow in abundance in Eretz Yisrael, it is an indication that the Messiah will be coming soon. bRabbi Eliezer says:You have no greater manifestation of the end of days bthan thisfollowing phenomenon bas well, as it is stated: “For before these days there was no hire for man, nor any hire for beast; nor was there peace from the oppressor to him who exits and to him who enters”(Zechariah 8:10). When there are no wages for work and no rent paid for use of one’s animal, that is an indication that the coming of the Messiah is at hand.,The Gemara asks: bWhatis the meaning of the phrase: b“Nor was there peace from the oppressor to him who exits and to him who enters”? Rav says:It means that bevenfor bTorah scholars, with regard to whomthe promise of bpeace is written, as it is written: “Great peace have they who love Your Torah;and there is no obstacle for them” (Psalms 119:165), bthere will be no peace from the oppressor. And Shmuel says:It means that the Messiah will not come buntil all the prices are equal. /b, bRabbi Ḥanina says: The son of David will not come until a fish will be sought for an ill person and will not be found, as it is statedwith regard to the downfall of Egypt: b“Then I will make their waters clear and cause their rivers to run like oil”(Ezekiel 32:14), meaning that the current in the rivers will come to a virtual standstill. bAnd it is written thereafter: “On that day I will cause the glory of the house of Israel to flourish”(Ezekiel 29:21)., bRabbi Ḥama bar Ḥanina says: The son of David will not come until the contemptuous [ ihazalla /i] kingdomof Rome bwill cease from the Jewish people, as it is stated: “And He shall sever the sprigs [ ihazalzallim /i] with pruning hooks”(Isaiah 18:5). bAnd it is written thereafter: “At that time shall a present be brought to the Lord of hosts, by a people scattered and hairless”(Isaiah 18:7)., bZe’eiri saysthat bRabbi Ḥanina says: The son of David will not come until the arrogant will ceaseto exist bfromamong bthe Jewish people, as it is stated: “For then I will remove from your midst your proudly exulting ones”(Zephaniah 3:11), band it is writtenafterward: b“And I will leave in your midst a poor and lowly people, and they shall take refuge in the name of the Lord”(Zephaniah 3:12)., bRabbi Simlai says in the name of Rabbi Elazar, son of Rabbi Shimon: The son of David will not come until all the judges and officers will ceaseto exist bfromamong bthe Jewish people,and there will be no more autonomous government in Eretz Yisrael, bas it is stated: “And I will turn My hand against you and purge away your dross as with lyeand take away your base alloy. bAnd I will restore your judgesas at the first” (Isaiah 1:25–26)., bUlla says: Jerusalem is redeemed only by means of righteousness, as it is stated: “Zion shall be redeemed with justice and those who return to it with righteousness”(Isaiah 1:27). bRav Pappa says: If the arrogant will ceaseto exist, bthePersian bsorcerers will ceaseto exist as well. bIf thedeceitful bjudgeswill bceaseto exist, bthe royal officers [ igazirpatei /i]and taskmasters bwill ceaseto exist. Rav Pappa elaborates: bIf the arrogant will cease, thePersian bsorcerers will cease, as it is written: “And I will purge away your dross [ isigayikh /i] as with lye, and I will remove all your alloy [ ibedilayikh /i].”When the arrogant [ isigim /i] are purged, the sorcerers, who are separated [ imuvdalim /i] from the fear of God, will also cease. bAnd if thedeceitful bjudges ceaseto exist, bthe royal officersand taskmasters bwill ceaseto exist, bas it is written: “The Lord has removed your judgments; cast out your enemy”(Zephaniah 3:15)., bRabbi Yoḥa says: If you saw a generation whosewisdom and Torah study bis steadily diminishing, awaitthe coming of the Messiah, bas it is stated: “And the afflicted people You will redeem”(II Samuel 22:28). bRabbi Yoḥa says: If you saw a generationwhose btroubles inundate it like a river, awaitthe coming of the Messiah, bas it is stated: “When distress will come like a river that the breath of the Lord drives”(Isaiah 59:19). bAnd juxtaposed to itis the verse: b“And a redeemer will come to Zion”(Isaiah 59:20)., bAnd Rabbi Yoḥa says: The son of David will come only in a generation that is entirely innocent,in which case they will be deserving of redemption, borin a generation that is bentirely guilty,in which case there will be no alternative to redemption. He may come bin a generation that is entirely innocent, as it is written: “And your people also shall be all righteous; they shall inherit the land forever”(Isaiah 60:21). He may come bin a generation that is entirely guilty, as it is written: “And He saw that there was no man, and was astonished that there was no intercessor;therefore His arm brought salvation to Him, and His righteousness, it sustained Him” (Isaiah 59:16). bAnd it is written:“For My own sake, bfor My own sake will I do it;for how should it be profaned? And My glory I will not give it to another” (Isaiah 48:11).,§ bRabbi Alexandri says: Rabbi Yehoshua ben Levi raises a contradictionin a verse addressing God’s commitment to redeem the Jewish people. In the verse: “I the Lord in its time I will hasten it” (Isaiah 60:22), bit is written: “In its time,”indicating that there is a designated time for the redemption, band it is written: “I will hasten it,”indicating that there is no set time for the redemption. Rabbi Alexandri explains: bIf they meritredemption through repentance and good deeds bI will hastenthe coming of the Messiah. bIf they do not meritredemption, the coming of the Messiah will be bin itsdesignated btime. /b, bRabbi Alexandri says: Rabbi Yehoshua ben Levi raises a contradictionbetween two depictions of the coming of the Messiah. bIt is written: “There came with the clouds of heaven, one like unto a son of man… /band there was given him dominion and glory and a kingdom…his dominion is an everlasting dominion” (Daniel 7:13–14). bAnd it is written:“Behold, your king will come to you; he is just and victorious; blowly and riding upon a donkeyand upon a colt, the foal of a donkey” (Zechariah 9:9). Rabbi Alexandri explains: bIfthe Jewish people bmeritredemption, the Messiah will come in a miraculous manner bwith the clouds of heaven. If they do not meritredemption, the Messiah will come blowly and riding upon a donkey. /b, bKing Shapurof Persia bsaid to Shmuelmockingly: bYou saythat the bMessiahwill bcome on a donkey; I will send him the riding [ ibarka /i] horse that I have.Shmuel bsaid to him: Do you havea horse bwith one thousand colors [ ibar ḥivar gavanei /i]like the donkey of the Messiah? Certainly his donkey will be miraculous., bRabbi Yehoshua ben Levi found Elijahthe prophet, bwho was standing at the entrance of theburial bcave of Rabbi Shimon ben Yoḥai.Rabbi Yehoshua ben Levi bsaid to him: Will Ibe privileged to bcome to the World-to-Come?Elijah bsaid to him: If this Master,the Holy One, Blessed be He, bwill wishit so. bRabbi Yehoshua ben Levi says: Two I saw,Elijah and me, band the voice of three I heard,as the Divine Presence was also there, and it was in reference to Him that Elijah said: If this Master will wish it so.,Rabbi Yehoshua ben Levi bsaid toElijah: bWhenwill the bMessiah come?Elijah bsaid to him: Go ask him.Rabbi Yehoshua ben Levi asked: bAnd where is he sitting?Elijah said to him: bAt the entrance ofthe city of bRome.Rabbi Yehoshua ben Levi asked him: bAnd what is hisidentifying bsignby means of which I can recognize him? Elijah answered: bHe sits among the poor who suffer from illnesses. And all of them untietheir bandages band tiethem all bat once,but the Messiah bunties onebandage band ties oneat a time. bHe says: Perhaps I will be neededto serve to bring about the redemption. Therefore, I will never tie more than one bandage, so bthat I will not be delayed. /b,Rabbi Yehoshua ben Levi bwent tothe Messiah. bHe said tothe Messiah: bGreetings to you, my rabbi and my teacher.The Messiah bsaid to him: Greetings to you, bar Leva’i.Rabbi Yehoshua ben Levi bsaid to him: When will the Master come?The Messiah bsaid to him: Today.Sometime later, Rabbi Yehoshua ben Levi bcame to Elijah.Elijah bsaid to him: What didthe Messiah bsay to you? He said toElijah that the Messiah said: bGreetings [ ishalom /i] to you, bar Leva’i.Elijah bsaid to him:He thereby bguaranteedthat byou and your fatherwill enter bthe World-to-Come,as he greeted you with ishalom /i. Rabbi Yehoshua ben Levi bsaid toElijah: The Messiah blied to me, as he said to me: I am coming today, and he did not come.Elijah bsaid to himthat bthisis what bhe said to you:He said that he will come b“today, if you will listen to his voice”(Psalms 95:7).,§ bRabbi Yosei ben Kisma’s students asked him: When will the son of David come?Rabbi Yosei ben Kisma bsaid: I am hesitantto answer you, blest you request from me a signto corroborate my statement. bThey said to him: We are not asking you for a sign. /b,Rabbi Yosei ben Kisma bsaid to them:You will see bwhen thisexisting bgateof Rome bfalls and will be rebuilt, and will falla second time band will be rebuilt, and will falla third time. bAnd they will not manage to rebuild it until the son of David comes.The students bsaid to him: Our rabbi, give us a sign.Rabbi Yosei ben Kisma bsaid to them: But didn’t you say to me that you are not asking me for a sign? /b, bThey said to him: And nevertheless,provide us with a sign. Rabbi Yosei ben Kisma bsaid to them: If it isas I say, bthe water of the Cave of Pamyas will be transformed into blood.The Gemara relates: bAndit bwas transformed into blood. /b, bAt the time of his death,Rabbi Yosei ben Kisma bsaid tohis students: bPlace my coffin deepin the ground
37. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE)

29a. כי הא (דרבה) בר חמא כי הוו קיימי מקמיה דרב חסדא מרהטי בגמרא בהדי הדדי והדר מעייני בסברא,אמר רבא מאני משתיא במטללתא מאני מיכלא בר ממטללתא חצבא ושחיל בר ממטללתא ושרגא במטללתא ואמרי לה בר ממטללתא ולא פליגי הא בסוכה גדולה הא בסוכה קטנה:,ירדו גשמים: תנא משתסרח המקפה של גריסין,אביי הוה קא יתיב קמיה דרב יוסף במטללתא נשב זיקא וקא מייתי ציבותא אמר להו רב יוסף פנו לי מאני מהכא אמר ליה אביי והא תנן משתסרח המקפה אמר ליה לדידי כיון דאנינא דעתאי כמי שתסרח המקפה דמי לי,ת"ר היה אוכל בסוכה וירדו גשמים וירד אין מטריחין אותו לעלות עד שיגמור סעודתו היה ישן תחת הסוכה וירדו גשמים וירד אין מטריחין אותו לעלות עד שיאור,איבעיא להו עד שיעור או עד שיאור ת"ש עד שיאור ויעלה עמוד השחר תרתי אלא אימא עד שיעור ויעלה עמוד השחר:,משל למה הדבר דומה: איבעיא להו מי שפך למי ת"ש דתניא שפך לו רבו קיתון על פניו ואמר לו אי אפשי בשמושך,ת"ר בזמן שהחמה לוקה סימן רע לכל העולם כולו משל למה הדבר דומה למלך בשר ודם שעשה סעודה לעבדיו והניח פנס לפניהם כעס עליהם ואמר לעבדו טול פנס מפניהם והושיבם בחושך,תניא רבי מאיר אומר כל זמן שמאורות לוקין סימן רע לשונאיהם של ישראל מפני שמלומדין במכותיהן משל לסופר שבא לבית הספר ורצועה בידו מי דואג מי שרגיל ללקות בכל יום ויום הוא דואג,תנו רבנן בזמן שהחמה לוקה סימן רע לעובדי כוכבים לבנה לוקה סימן רע לשונאיהם של ישראל מפני שישראל מונין ללבנה ועובדי כוכבים לחמה לוקה במזרח סימן רע ליושבי מזרח במערב סימן רע ליושבי מערב באמצע הרקיע סימן רע לכל העולם כולו,פניו דומין לדם חרב בא לעולם לשק חיצי רעב באין לעולם לזו ולזו חרב וחיצי רעב באין לעולם לקה בכניסתו פורענות שוהה לבא ביציאתו ממהרת לבא וי"א חילוף הדברים,ואין לך כל אומה ואומה שלוקה שאין אלהיה לוקה עמה שנאמר (שמות יב, יב) ובכל אלהי מצרים אעשה שפטים ובזמן שישראל עושין רצונו של מקום אין מתיראין מכל אלו שנאמר (ירמיהו י, ב) כה אמר ה' אל דרך הגוים אל תלמדו ומאותות השמים אל תחתו כי יחתו הגוים מהמה עובדי כוכבים יחתו ואין ישראל יחתו,ת"ר בשביל ארבעה דברים חמה לוקה על אב בית דין שמת ואינו נספד כהלכה ועל נערה המאורסה שצעקה בעיר ואין מושיע לה ועל משכב זכור ועל שני אחין שנשפך דמן כאחד,ובשביל ארבעה דברים מאורות לוקין על כותבי (פלסתר) ועל מעידי עדות שקר ועל מגדלי בהמה דקה בא"י ועל קוצצי אילנות טובות,ובשביל ד' דברים נכסי בעלי בתים נמסרין למלכות על משהי שטרות פרועים ועל מלוי ברבית 29a. bAsin bthatsituation involving Rava and Rami bbar Ḥama, when they would stand before Rav Ḥisda,after he taught them a ihalakha btheywould bquicklyreview bthe traditionthat they heard from him btogether andonly bthen analyze the rationaleof the tradition that they had received. Apparently, in the study of Mishna and the amoraic commentary on the Mishna there is a distinction between extensive and intensive study.,With regard to residence in the isukka /i, bRava said: Drinking vesselssuch as cups, which are usually clean, remain bin the isukka /i. Eating vesselsare taken bout of the isukka /iafter use. bAn earthenware jug and a wicker basket [ ishaḥil]that are used for drawing water are taken boutside the isukka /i. And a lampremains binside the isukka /i, and some sayit is taken boutside the isukka /i.The Gemara comments: bAnd they do not disagree.Rather, bthisopinion, that a lamp remains inside the isukka /i, is referring bto a large isukka /i,where the lamp and its odor do not disturb those residing in the isukka /i. And bthatopinion, that the lamp is taken outside the isukka /i, is referring bto a small isukka /i,where the lamp’s odor is offensive.,§ The mishna stated: If brain fell,it is permitted to leave the isukkafrom the point that it is raining so hard that the congealed dish will spoil. bIt was taughtin the iTosefta /i: The measure is bfrom when a congealed dish of pounded grain,a dish ruined by even slight rainfall, bwill spoil. /b, bAbaye was sitting before Rav Yosef in the isukka /i. The wind blew and broughtwith it bsplintersfrom the roofing, and they fell onto the food. bRav Yosef said to him: Vacate my vessels from here,and I will eat in the house. bAbaye said to him: Didn’t we learnin the mishna that one remains in the isukka buntil the congealed dish will spoil?That is not yet the case. bHe said to him: For me, since I am delicate,this situation bis as if the congealed dish will spoil. /b, bThe Sages taught:If bone was eating in the isukka /i, and rain fell,and bhe descendedfrom the isukkaon the roof to eat in his house, bone does not burden him to ascendback to the isukkaonce the rain ceases buntilafter bhe finishes his meal.Similarly, if bone was sleeping underthe roofing of bthe isukka /i, and rain fell, and he descendedto sleep in the house, bone does not burden him to ascendback to the isukkaonce the rain ceases; rather, he may sleep in the house buntil it becomes light. /b, bA dilemma was raised beforethe Sages: Is the correct reading of the ibaraita /i: bUntil one awakens [ isheyeor /i],spelled with an iayin /i, and once he awakens he returns to the isukkaeven in the middle of the night? Or is the correct reading: bUntil it becomes light [ isheyeor /i],spelled with an ialef /i, and he need not return to the isukkauntil morning? bComeand bheara proof that will resolve the matter from a related ibaraita /i: One need not return to the isukka buntil it becomes light [ isheyeor /i],spelled with an ialef /i, band dawnarrives. The Gemara asks: Why did the ibaraitarepeat the arrival of light btwotimes (Ritva)? bRather, sayinstead: bUntil he awakens [ isheyeor /i],spelled with an iayin /i, band the dawnarrives. Both of the readings are accurate, as until one awakens and it becomes light he may remain in the house.,§ The mishna continues: The Sages btold a parable: To what is this matter comparable?It is comparable to a servant who comes to pour wine for his master, and he pours a jug of water in his face. bA dilemma was raised beforethe Sages: bWho pouredthe water bin whoseface? bComeand bheara proof, bas it is taughtexplicitly in a ibaraita /i: bHis master poured a jugof water bon his face and said to him: I do not want your service. /b,Apropos the fact that rain on iSukkotis an indication of divine rebuke, the Gemara cites several related topics. bThe Sages taught: When the sun is eclipsed it is a bad omen for the entire world.The Gemara tells ba parable. To what is this matter comparable?It is comparable bto a king of flesh and blood who prepared a feast for his servants and placed a lantern [ ipanas /i] before themto illuminate the hall. bHe became angry at them and said to his servant: Take the lantern from before them and seat them in darkness. /b, bIt is taughtin a ibaraitathat bRabbi Meir says: When theheavenly blights,i.e., the sun and the moon, bare eclipsed, it is a bad omen for the enemies of the Jewish people,which is a euphemism for the Jewish people, bbecause they are experienced in their beatings.Based on past experience, they assume that any calamity that afflicts the world is directed at them. The Gemara suggests ba parable:This is similar bto a teacher who comes to the school with a strap in his hand. Who worries?The child bwho is accustomed to be beaten each and every day isthe one who bworries. /b, bThe Sages taughtin another ibaraita /i: bWhen the sun is eclipsed, it is a bad omen for theother bnations.When bthe moon is eclipsed, it is a bad omen for the enemies of the Jewish people.This is bdue tothe fact bthat the Jewish people calculatetheir calendar primarily based bon the moon, and theother bnationscalculate based bon the sun.When the sun is beclipsed in the east, it is a bad omen for the residentsof the lands of bthe east.When it is eclipsed bin the west, it is a bad omen for the residentsof the lands of bthe west.When it is eclipsed bin the middle of the sky, it is a bad omen for the entire world. /b,If, during an eclipse, bthe visageof the sun bisred blike blood,it is an omen that bsword,i.e., war, bis coming to the world.If the sun bisblack blike sackclothmade of dark goat hair, it is an omen that barrows of hunger are coming to the world,because hunger darkens people’s faces. When it is similar both bto this,to blood, band to that,to sackcloth, it is a sign that both bsword and arrows of hunger are coming to the world.If it was beclipsed upon its entry,soon after rising, it is an omen that bcalamity is tarrying to come.If the sun is eclipsed bupon its departureat the end of the day, it is an omen that bcalamity is hastening to come. And some say the matters are reversed:An eclipse in the early morning is an omen that calamity is hastening, while an eclipse in the late afternoon is an omen that calamity is tarrying.,The Sages said: bThere is no nation that is afflicted whose god is not afflicted with it, as it is stated: “And against all the gods of Egypt I will mete out judgment; I am God”(Exodus 12:12). The Gemara adds: bWhen the Jewish people perform God’s will, theyneed bnot fear any of theseomens, bas it is stated: “Thus says the Lord: Learn not the way of the nations, and be not dismayed at the signs of Heaven; for the nations are dismayed at them”(Jeremiah 10:2). bThe nations will be dismayed, but the Jewish people will not be dismayed,provided they do not follow the ways of the nations., bThe Sages taughtthat bon account of four matters the sun is eclipsed: Onaccount of ba president of the court who dies and is not eulogized appropriately,and the eclipse is a type of eulogy by Heaven; bonaccount of ba betrothed young woman who screamed in the citythat she was being raped band there was no one to rescue her; onaccount of bhomosexuality; and onaccount of btwo brothers whose blood was spilled as one. /b, bAnd on account of four matters theheavenly blightsare beclipsed: Onaccount of bforgers of a fraudulent document [ ipelaster /i]that is intended to discredit others; bonaccount of btestifiers of false testimony; onaccount of braisers of small domesticated animals in Eretz Yisraelin a settled area; band onaccount of bchoppers of good,fruit-producing btrees. /b, bAnd on account of four matters the property of homeowners is delivered to the monarchyas punishment: bOnaccount of those bkeepers of paidpromissory bnotes,who keep these documents instead of tearing them or returning them to the borrowers, as that would allow the lender to collect money with the note a second time; band onaccount of blenders with interest; /b
38. Anon., 2 Enoch, 37.2

39. Anon., 4 Ezra, 8.20

8.20. O Lord who inhabitest eternity, whose eyes are exalted and whose upper chambers are in the air
40. Anon., Joseph And Aseneth, 15-17, 14



Subjects of this text:

subject book bibliographic info
abraham Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 151
acts of the apostles Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 106; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 41, 102
adam, humanity and Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 2
adam, inside paradise Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 84
alexandria Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344
altar Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 254
angels, heavenly mansion of Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 220
angels Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 151; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 106
apocalyptic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 119
apophatic theology Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
apophthegmata patrum Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 151
apostles Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344
appellative way-language Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 2
armozel, betrayal by judas Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 220
aural communication Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
authority Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
baptism, jesus baptism Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 41
betrayal of jesus, judass motivation and knowledge Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 220
betrayal of jesus, role of judas in Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 220
biblical Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 129
birth Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
blood Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
bovon, f. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 183
bowie, f. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 196
boyarin, daniel, on pauls hermeneutics Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 272
bread, of life Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177
bread Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
burning bush Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
cataphatic theology Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
change Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 394
charismatic wonderworkers, elijah Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156
charismatic wonderworkers, jesus Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156
charismatic wonderworkers Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156
chiasm Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 205, 207
children Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 183
christ Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344
christian, early christian, anti-christian, christianity Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 129
christian Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344
christian scriptures, new testament Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 254
church Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344
clothing, metaphors Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 106
clothing Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 394
clouds of glory, cloud Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 254
commandments Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
community Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
conversion, vision or dream Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 305
conversion Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 305
cosmology, of the gnostic world, revelation to judas of Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 220
covenant Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
creation Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
creator Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
cross Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 106; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
daniel, book of Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 106
darkness Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
davies, w.d. Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 106
death, initiation crisis Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 205
death, jesus Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 207
dialectics Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
dionysios the areopagite Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
disciple Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344
discipleship Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 205, 207, 239
divinity, hidden Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
double dreams and visions, different dream figures Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 305
double dreams and visions, differing complexity Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 305
double dreams and visions Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 119
dream commands Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 119
dreams and visions, dream figures, invisible (voice only) Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 305
dreams and visions, examples, ane literature Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 119
dreams and visions, examples, gospels and acts Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 452
eastern church Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344
ecstasy/ecstatic prophecy Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 135
ecstasy Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 196
elijah, in early christianity DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 266
elijah Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 142; Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 32, 129
elisha Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156
emmaus pericope, allusions to genesis Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 84
emmaus pericope Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 84
encounter Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
enoch (also, book of) Roukema, Jesus, Gnosis and Dogma (2010) 142
eschatology Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 106; Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 254
esther Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
eucharist, emmaus table and Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 84
eve Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 84
exodus Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 254
exorcism, failure of Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 181, 238
ezekiel Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 106
ezra Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 254
face, frozen Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 142
fasting Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 196
father, in the heavens Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177
father Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177
frei, frei on Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 199
frei, hans, agreement with origen Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 199
frei, hans, divergence from origen Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 199
frei, literalism of Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 272
frei Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 199
from cave Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 106
genre of gospels Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 269
gethsemane prayer Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 41
glorification, of god Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 199
glorification, origen on Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 199
god, glorification of Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 199
god, knowledge of Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 199
god Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 2; Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 185
god as father Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 41, 103
gospel, of john Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177
gospels, new testament Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 106
grace Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 269
gregory of nyssa Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
healing Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 196, 204, 205
heaven Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177
hebrew bible Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 394
heine, ronald e. Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 272
heresy Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
hermeneutics, marcionites Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 272
honor Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 394
hope Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
hymns Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 102
identity, supersession by presence Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 272
identity Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 394; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 103
illness Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 186
image Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 394
imagery Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 394
impurity Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 186
israel, the people of, redemption/restoration of, the kingdom of, israelite Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 32, 129
israel/israelites Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 102, 103
israel Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 394
james Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 129
jerusalem Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344
jesus, as a prophetic anointed of the spirit Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 32
jesus, as prophet like moses DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 266
jesus, betrayal by judas of Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 220
jesus, disciples, early followers, messianic movement Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 129
jesus, divine status Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 32, 129
jesus, god and Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 2
jesus, historical jesus, authenticity of sayings, self-perception Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 32
jesus, johannine Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177
jesus, kingly/davidic messiahship/descent Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 32
jesus, origin of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177
jesus, prayer model Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 41, 102
jesus, promise of paradise Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 2
jesus, relationship of to god Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177
jesus Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 142; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344; Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 254; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 32, 129
jesus christ, glorification of Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 199
jesus christ, identity of, in relation to god Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 199
jesus christ, transfiguration of Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 199
jesus miracles, other healings Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156
jesus–paul parallels Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 207, 238, 239
john Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344
john (evangelist), johannine language Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177
john (evangelist), johannine prayers Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177
john (evangelist), johannine theology Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177
john (evangelist), johannine vernacular Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177
john chrysostom, on old testament in the new testament Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 487
john of diolcos Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 151
john the baptist/baptizer/immerser Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 32
john the baptist Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 239; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 103
joshua son of nun Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 32
judaism Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 102
judas, betrayal of jesus by Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 220
judas, motivation and knowledge in actions Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 220
just Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
kingdom of god Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 238
lady Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 185
law, biblical Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 199, 231
law Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
light Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348; Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 394
lords prayer Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 103
love Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 199; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 129; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
lucian of samosata Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156
luke, gospel of Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 106; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 41, 102, 103
maker Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 169
marcionites, hermeneutics of Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 272
mary Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
mercy Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 199
messiahs name Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 129
messianism Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 254
miracle Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156
miracles Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 151
moses, glorified countenance of Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 199
moses, mosaic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 32, 129
moses, veil of, paul on Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 199
moses, veil of Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 142
moses Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348; Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 142; Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 84; Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 169, 199, 230; Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344; Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 254; Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 135
mount, sinai Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
mt. sinai Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 84
mystical theology, mysticism Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
myth Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 231
narrative Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348; Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 142
new testament, allusion and intertextuality Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 487
new testament, new testament, old testament in Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 487
new testament Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 169
old testament Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 169, 230
or, abba Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 151
origens Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 272
othering Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 103
ovid Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 185
parable, of patch Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 231
parable, of wineskins Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 231
paradise, fruit in Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 84
passover Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 32
patriarchs Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 129
paul, reputation of Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 205
paul, the apostle, boyarin on Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 272
paul, the apostle, on veil of moses Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 199
paul Roukema, Jesus, Gnosis and Dogma (2010) 142
peter, simon Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 32, 129
peter Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 230; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
peter (apostle), gospel of Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 100
peter (apostle), syrian views of Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 100
peter (apostle), visionary Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 100
peter (apostle) Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344; Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 135
petitions of the lords prayer, first Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177
physiognomy Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 151
pilch, j. j. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 13, 183
polycarp Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
power Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
praise, surrender in Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
praise, veiled and unveiled Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
prayer, addressee of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177
prayer, practice of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177
prayer, public Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177
prayer Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344
priest Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 394
processions Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
prophecy Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 169
prophetess, prophetesses Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 135
prophets Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
pseudo-prophecy/pseudoprophets Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 135
purchase/ ransom Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 169
qumran Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 142
rabbis Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
rebuke, in dreams Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 305
redemption, salvation Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 32
repentance Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 185
resurrection Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344
revelation, the apocalypse of jesus christ Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 106
revelation Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 169; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344
revelation and guidance Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 119
rituals Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 103
rufinus Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 151
salvation Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
sanhedrin Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 151
school Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
scriptures, greek translation of Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 2
se Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 394
serapion of antioch Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 100
shamanism Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 196, 204
simon Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344
sinai, covenant, revelation Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 129
sinai Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 142; Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 169
solomon Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 254
son Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 185; Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177; Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 169
son of god, gods chosen Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 32
son of man as relating to jesus vii Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 32
sons/children of god Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 103
sons of god, sons of heaven Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 32
speech miracles Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156
spirit Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 185
stephen Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 151
stranger Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 169
suffering Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 169, 199
sukka Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 254
supersession, of identity by presence Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 272
symbol Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 394
symbols Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
synagogues Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156
synoptic gospels, tradition, pre-synoptic v-vi Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 32, 129
synoptic problem Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 199
table Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 84
tabor Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344
temple, sacrificial cult (in jerusalem) Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 129
temple Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 254
tertullian Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 135
testament Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 169
testamentary prayer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177
theon Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 151
throne, enthroned Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 106
throne of glory Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 129
torah Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 129
touch miracles Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156
tower Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 185
transcendence Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
transfiguration, of christ Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 142
transfiguration, of enoch Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 142
transfiguration, of moses Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 142
transfiguration Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348; DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 266; Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 169, 199, 230; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 106; Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 254; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 32, 129; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
transfiguration of christ Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344
twelve Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
type Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 169
typology' Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 151
valentinians Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
veil/unveil Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 142
vestments Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 394
virgin Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 169
vision Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 185; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 106
voice Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344
way, of paradise Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 2
way Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 2
way (church as) Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 2