1. Hebrew Bible, Psalms, 6.2-6.5 (9th cent. BCE - 3rd cent. BCE)
| 6.2. יְהוָה אַל־בְּאַפְּךָ תוֹכִיחֵנִי וְאַל־בַּחֲמָתְךָ תְיַסְּרֵנִי׃ 6.3. חָנֵּנִי יְהוָה כִּי אֻמְלַל אָנִי רְפָאֵנִי יְהוָה כִּי נִבְהֲלוּ עֲצָמָי׃ 6.4. וְנַפְשִׁי נִבְהֲלָה מְאֹד ואת [וְאַתָּה] יְהוָה עַד־מָתָי׃ 6.5. שׁוּבָה יְהוָה חַלְּצָה נַפְשִׁי הוֹשִׁיעֵנִי לְמַעַן חַסְדֶּךָ׃ | 6.2. O LORD, rebuke me not in Thine anger, Neither chasten me in Thy wrath." 6.3. Be gracious unto me, O LORD, for I languish away; Heal me, O LORD, for my bones are affrighted." 6.4. My soul also is sore affrighted; And Thou, O LORD, how long?" 6.5. Return, O LORD, deliver my soul; Save me for Thy mercy's sake." |
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2. Hebrew Bible, Ezra, 7.1-7.5 (5th cent. BCE - 4th cent. BCE)
| 7.1. כִּי עֶזְרָא הֵכִין לְבָבוֹ לִדְרוֹשׁ אֶת־תּוֹרַת יְהוָה וְלַעֲשֹׂת וּלְלַמֵּד בְּיִשְׂרָאֵל חֹק וּמִשְׁפָּט׃ 7.1. וְאַחַר הַדְּבָרִים הָאֵלֶּה בְּמַלְכוּת אַרְתַּחְשַׁסְתְּא מֶלֶךְ־פָּרָס עֶזְרָא בֶּן־שְׂרָיָה בֶּן־עֲזַרְיָה בֶּן־חִלְקִיָּה׃ 7.2. בֶּן־שַׁלּוּם בֶּן־צָדוֹק בֶּן־אֲחִיטוּב׃ 7.2. וּשְׁאָר חַשְׁחוּת בֵּית אֱלָהָךְ דִּי יִפֶּל־לָךְ לְמִנְתַּן תִּנְתֵּן מִן־בֵּית גִּנְזֵי מַלְכָּא׃ 7.3. בֶּן־אֲמַרְיָה בֶן־עֲזַרְיָה בֶּן־מְרָיוֹת׃ 7.4. בֶּן־זְרַחְיָה בֶן־עֻזִּי בֶּן־בֻּקִּי׃ 7.5. בֶּן־אֲבִישׁוּעַ בֶּן־פִּינְחָס בֶּן־אֶלְעָזָר בֶּן־אַהֲרֹן הַכֹּהֵן הָרֹאשׁ׃ | 7.1. Now after these things, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah," 7.2. the son of Shallum, the son of Zadok, the son of Ahitub," 7.3. the son of Amariah, the son of Azariah, the son of Meraioth," 7.4. the son of Zerahiah, the son of Uzzi, the son of Bukki," 7.5. the son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest—" |
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3. Philo of Alexandria, On Curses, 55, 53 (1st cent. BCE - 1st cent. CE)
| 53. Now of such a city as this, every impious man is found to be a builder in his own miserable soul, until God deliberately causes complete and great confusion to their sophistical Arts. And this will be, when not only "they build a city and tower, the head of which will reach to heaven," that is to say, [...] the mind or the reason of each individual as conversant about making great works, which they represent as having for its head a conception peculiar to itself, which is called in symbolical language heaven. For it is plain that the head and object of every reasoning must be the aforesaid mind; for the sake of which, long digressions and sentences are in the habit of being used by men who write histories. XVI. |
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4. Philo of Alexandria, On The Life of Moses, 1.1 (1st cent. BCE - 1st cent. CE)
| 1.1. I have conceived the idea of writing the life of Moses, who, according to the account of some persons, was the lawgiver of the Jews, but according to others only an interpreter of the sacred laws, the greatest and most perfect man that ever lived, having a desire to make his character fully known to those who ought not to remain in ignorance respecting him |
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5. Philo of Alexandria, Allegorical Interpretation, 3.144, 3.159 (1st cent. BCE - 1st cent. CE)
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6. Epictetus, Discourses, 1.4.18-1.4.21 (1st cent. CE - 2nd cent. CE)
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7. Josephus Flavius, Jewish Antiquities, 20.224 (1st cent. CE - 1st cent. CE)
| 20.224. 1. And now I think it proper and agreeable to this history to give an account of our high priests; how they began, who those are which are capable of that dignity, and how many of them there had been at the end of the war. |
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8. New Testament, Hebrews, 5.8, 5.9, 5.10, 7.1-10.18 (1st cent. CE - 1st cent. CE)
| 5.10. named by God a high priest after the order of Melchizedek. |
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9. Hermogenes, Rhetorical Exercises, 16 (2nd cent. CE - 3rd cent. CE)
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