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Tiresias: The Ancient Mediterranean Religions Source Database



673
Septuagint, Ecclesiasticus (Siracides), 50.22-50.24


nanAnd now bless the God of all,who in every way does great things;who exalts our days from birth,and deals with us according to his mercy.


nanMay he give us gladness of heart,and grant that peace may be in our days in Israel,as in the days of old.


nanMay he entrust to us his mercy!And let him deliver us in our days!


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

29 results
1. Septuagint, Tobit, 1.3-1.9 (10th cent. BCE - 2nd cent. BCE)

1.3. I, Tobit, walked in the ways of truth and righteousness all the days of my life, and I performed many acts of charity to my brethren and countrymen who went with me into the land of the Assyrians, to Nineveh. 1.4. Now when I was in my own country, in the land of Israel, while I was still a young man, the whole tribe of Naphtali my forefather deserted the house of Jerusalem. This was the place which had been chosen from among all the tribes of Israel, where all the tribes should sacrifice and where the temple of the dwelling of the Most High was consecrated and established for all generations for ever. 1.5. All the tribes that joined in apostasy used to sacrifice to the calf Baal, and so did the house of Naphtali my forefather. 1.6. But I alone went often to Jerusalem for the feasts, as it is ordained for all Israel by an everlasting decree. Taking the first fruits and the tithes of my produce and the first shearings, I would give these to the priests, the sons of Aaron, at the altar. 1.7. of all my produce I would give a tenth to the sons of Levi who ministered at Jerusalem; a second tenth I would sell, and I would go and spend the proceeds each year at Jerusalem; 1.8. the third tenth I would give to those to whom it was my duty, as Deborah my fathers mother had commanded me, for I was left an orphan by my father. 1.9. When I became a man I married Anna, a member of our family, and by her I became the father of Tobias.
2. Hebrew Bible, Deuteronomy, 33.9 (9th cent. BCE - 3rd cent. BCE)

33.9. הָאֹמֵר לְאָבִיו וּלְאִמּוֹ לֹא רְאִיתִיו וְאֶת־אֶחָיו לֹא הִכִּיר וְאֶת־בנו [בָּנָיו] לֹא יָדָע כִּי שָׁמְרוּ אִמְרָתֶךָ וּבְרִיתְךָ יִנְצֹרוּ׃ 33.9. Who said of his father, and of his mother: ‘I have not seen him’; Neither did he acknowledge his brethren, Nor knew he his own children; For they have observed Thy word, And keep Thy covet."
3. Hebrew Bible, Exodus, 28.1, 28.3, 29.1, 30.34-30.38 (9th cent. BCE - 3rd cent. BCE)

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׃ 28.3. 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׃ 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׃ 30.34. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה קַח־לְךָ סַמִּים נָטָף וּשְׁחֵלֶת וְחֶלְבְּנָה סַמִּים וּלְבֹנָה זַכָּה בַּד בְּבַד יִהְיֶה׃ 30.35. וְעָשִׂיתָ אֹתָהּ קְטֹרֶת רֹקַח מַעֲשֵׂה רוֹקֵחַ מְמֻלָּח טָהוֹר קֹדֶשׁ׃ 30.36. וְשָׁחַקְתָּ מִמֶּנָּה הָדֵק וְנָתַתָּה מִמֶּנָּה לִפְנֵי הָעֵדֻת בְּאֹהֶל מוֹעֵד אֲשֶׁר אִוָּעֵד לְךָ שָׁמָּה קֹדֶשׁ קָדָשִׁים תִּהְיֶה לָכֶם׃ 30.37. וְהַקְּטֹרֶת אֲשֶׁר תַּעֲשֶׂה בְּמַתְכֻּנְתָּהּ לֹא תַעֲשׂוּ לָכֶם קֹדֶשׁ תִּהְיֶה לְךָ לַיהוָה׃ 30.38. אִישׁ אֲשֶׁר־יַעֲשֶׂה כָמוֹהָ לְהָרִיחַ בָּהּ וְנִכְרַת מֵעַמָּיו׃ 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." 28.3. 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." 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," 30.34. And the LORD said unto Moses: ‘Take unto thee sweet spices, stacte, and onycha, and galbanum; sweet spices with pure frankincense; of each shall there be a like weight." 30.35. And thou shalt make of it incense, a perfume after the art of the perfumer, seasoned with salt, pure and holy." 30.36. And thou shalt beat some of it very small, and put of it before the testimony in the tent of meeting, where I will meet with thee; it shall be unto you most holy. ." 30.37. And the incense which thou shalt make, according to the composition thereof ye shall not make for yourselves; it shall be unto thee holy for the LORD." 30.38. Whosoever shall make like unto that, to smell thereof, he shall be cut off from his people.’"
4. Hebrew Bible, Leviticus, 10.1-10.5, 16.12-16.13 (9th cent. BCE - 3rd cent. BCE)

10.1. וּלֲהַבְדִּיל בֵּין הַקֹּדֶשׁ וּבֵין הַחֹל וּבֵין הַטָּמֵא וּבֵין הַטָּהוֹר׃ 10.1. וַיִּקְחוּ בְנֵי־אַהֲרֹן נָדָב וַאֲבִיהוּא אִישׁ מַחְתָּתוֹ וַיִּתְּנוּ בָהֵן אֵשׁ וַיָּשִׂימוּ עָלֶיהָ קְטֹרֶת וַיַּקְרִבוּ לִפְנֵי יְהוָה אֵשׁ זָרָה אֲשֶׁר לֹא צִוָּה אֹתָם׃ 10.2. וַתֵּצֵא אֵשׁ מִלִּפְנֵי יְהוָה וַתֹּאכַל אוֹתָם וַיָּמֻתוּ לִפְנֵי יְהוָה׃ 10.2. וַיִּשְׁמַע מֹשֶׁה וַיִּיטַב בְּעֵינָיו׃ 10.3. וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן הוּא אֲשֶׁר־דִּבֶּר יְהוָה לֵאמֹר בִּקְרֹבַי אֶקָּדֵשׁ וְעַל־פְּנֵי כָל־הָעָם אֶכָּבֵד וַיִּדֹּם אַהֲרֹן׃ 10.4. וַיִּקְרָא מֹשֶׁה אֶל־מִישָׁאֵל וְאֶל אֶלְצָפָן בְּנֵי עֻזִּיאֵל דֹּד אַהֲרֹן וַיֹּאמֶר אֲלֵהֶם קִרְבוּ שְׂאוּ אֶת־אֲחֵיכֶם מֵאֵת פְּנֵי־הַקֹּדֶשׁ אֶל־מִחוּץ לַמַּחֲנֶה׃ 10.5. וַיִּקְרְבוּ וַיִּשָּׂאֻם בְּכֻתֳּנֹתָם אֶל־מִחוּץ לַמַּחֲנֶה כַּאֲשֶׁר דִּבֶּר מֹשֶׁה׃ 16.12. וְלָקַח מְלֹא־הַמַּחְתָּה גַּחֲלֵי־אֵשׁ מֵעַל הַמִּזְבֵּחַ מִלִּפְנֵי יְהוָה וּמְלֹא חָפְנָיו קְטֹרֶת סַמִּים דַּקָּה וְהֵבִיא מִבֵּית לַפָּרֹכֶת׃ 16.13. וְנָתַן אֶת־הַקְּטֹרֶת עַל־הָאֵשׁ לִפְנֵי יְהוָה וְכִסָּה עֲנַן הַקְּטֹרֶת אֶת־הַכַּפֹּרֶת אֲשֶׁר עַל־הָעֵדוּת וְלֹא יָמוּת׃ 10.1. And Nadab and Abihu, the sons of Aaron, took each of them his censer, and put fire therein, and laid incense thereon, and offered strange fire before the LORD, which He had not commanded them." 10.2. And there came forth fire from before the LORD, and devoured them, and they died before the LORD." 10.3. Then Moses said unto Aaron: ‘This is it that the LORD spoke, saying: Through them that are nigh unto Me I will be sanctified, and before all the people I will be glorified.’ And Aaron held his peace." 10.4. And Moses called Mishael and Elzaphan, the sons of Uzziel the uncle of Aaron, and said unto them: ‘Draw near, carry your brethren from before the sanctuary out of the camp.’" 10.5. So they drew near, and carried them in their tunics out of the camp, as Moses had said." 16.12. And he shall take a censer full of coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the veil." 16.13. And he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the ark-cover that is upon the testimony, that he die not."
5. Hebrew Bible, Numbers, 16.16-16.17, 17.2-17.5, 17.11-17.13 (9th cent. BCE - 3rd cent. BCE)

16.16. וַיֹּאמֶר מֹשֶׁה אֶל־קֹרַח אַתָּה וְכָל־עֲדָתְךָ הֱיוּ לִפְנֵי יְהוָה אַתָּה וָהֵם וְאַהֲרֹן מָחָר׃ 16.17. וּקְחוּ אִישׁ מַחְתָּתוֹ וּנְתַתֶּם עֲלֵיהֶם קְטֹרֶת וְהִקְרַבְתֶּם לִפְנֵי יְהוָה אִישׁ מַחְתָּתוֹ חֲמִשִּׁים וּמָאתַיִם מַחְתֹּת וְאַתָּה וְאַהֲרֹן אִישׁ מַחְתָּתוֹ׃ 17.2. וְהָיָה הָאִישׁ אֲשֶׁר אֶבְחַר־בּוֹ מַטֵּהוּ יִפְרָח וַהֲשִׁכֹּתִי מֵעָלַי אֶת־תְּלֻנּוֹת בְּנֵי יִשְׂרָאֵל אֲשֶׁר הֵם מַלִּינִם עֲלֵיכֶם׃ 17.2. אֱמֹר אֶל־אֶלְעָזָר בֶּן־אַהֲרֹן הַכֹּהֵן וְיָרֵם אֶת־הַמַּחְתֹּת מִבֵּין הַשְּׂרֵפָה וְאֶת־הָאֵשׁ זְרֵה־הָלְאָה כִּי קָדֵשׁוּ׃ 17.3. אֵת מַחְתּוֹת הַחַטָּאִים הָאֵלֶּה בְּנַפְשֹׁתָם וְעָשׂוּ אֹתָם רִקֻּעֵי פַחִים צִפּוּי לַמִּזְבֵּחַ כִּי־הִקְרִיבֻם לִפְנֵי־יְהוָה וַיִּקְדָּשׁוּ וְיִהְיוּ לְאוֹת לִבְנֵי יִשְׂרָאֵל׃ 17.4. וַיִּקַּח אֶלְעָזָר הַכֹּהֵן אֵת מַחְתּוֹת הַנְּחֹשֶׁת אֲשֶׁר הִקְרִיבוּ הַשְּׂרֻפִים וַיְרַקְּעוּם צִפּוּי לַמִּזְבֵּחַ׃ 17.5. זִכָּרוֹן לִבְנֵי יִשְׂרָאֵל לְמַעַן אֲשֶׁר לֹא־יִקְרַב אִישׁ זָר אֲשֶׁר לֹא מִזֶּרַע אַהֲרֹן הוּא לְהַקְטִיר קְטֹרֶת לִפְנֵי יְהוָה וְלֹא־יִהְיֶה כְקֹרַח וְכַעֲדָתוֹ כַּאֲשֶׁר דִּבֶּר יְהוָה בְּיַד־מֹשֶׁה לוֹ׃ 17.11. וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן קַח אֶת־הַמַּחְתָּה וְתֶן־עָלֶיהָ אֵשׁ מֵעַל הַמִּזְבֵּחַ וְשִׂים קְטֹרֶת וְהוֹלֵךְ מְהֵרָה אֶל־הָעֵדָה וְכַפֵּר עֲלֵיהֶם כִּי־יָצָא הַקֶּצֶף מִלִּפְנֵי יְהוָה הֵחֵל הַנָּגֶף׃ 17.12. וַיִּקַּח אַהֲרֹן כַּאֲשֶׁר דִּבֶּר מֹשֶׁה וַיָּרָץ אֶל־תּוֹך הַקָּהָל וְהִנֵּה הֵחֵל הַנֶּגֶף בָּעָם וַיִּתֵּן אֶת־הַקְּטֹרֶת וַיְכַפֵּר עַל־הָעָם׃ 17.13. וַיַּעֲמֹד בֵּין־הַמֵּתִים וּבֵין הַחַיִּים וַתֵּעָצַר הַמַּגֵּפָה׃ 16.16. And Moses said unto Korah: ‘Be thou and all thy congregation before the LORD, thou, and they, and Aaron, to-morrow;" 16.17. and take ye every man his fire-pan, and put incense upon them, and bring ye before the LORD every man his fire-pan, two hundred and fifty fire-pans; thou also, and Aaron, each his fire-pan.’" 17.2. ‘Speak unto Eleazar the son of Aaron the priest, that he take up the fire-pans out of the burning, and scatter thou the fire yonder; for they are become holy;" 17.3. even the fire-pans of these men who have sinned at the cost of their lives, and let them be made beaten plates for a covering of the altar—for they are become holy, because they were offered before the LORD—that they may be a sign unto the children of Israel.’" 17.4. And Eleazar the priest took the brazen fire-pans, which they that were burnt had offered; and they beat them out for a covering of the altar," 17.5. to be a memorial unto the children of Israel, to the end that no common man, that is not of the seed of Aaron, draw near to burn incense before the LORD; that he fare not as Korah, and as his company; as the LORD spoke unto him by the hand of Moses." 17.11. And Moses said unto Aaron: ‘Take thy fire-pan, and put fire therein from off the altar, and lay incense thereon, and carry it quickly unto the congregation, and make atonement for them; for there is wrath gone out from the LORD: the plague is begun.’" 17.12. And Aaron took as Moses spoke, and ran into the midst of the assembly; and, behold, the plague was begun among the people; and he put on the incense, and made atonement for the people." 17.13. And he stood between the dead and the living; and the plague was stayed."
6. Hebrew Bible, Proverbs, 1.10, 2.1, 3.1 (9th cent. BCE - 3rd cent. BCE)

2.1. כִּי־תָבוֹא חָכְמָה בְלִבֶּךָ וְדַעַת לְנַפְשְׁךָ יִנְעָם׃ 2.1. בְּנִי אִם־תִּקַּח אֲמָרָי וּמִצְוֺתַי תִּצְפֹּן אִתָּךְ׃ 3.1. וְיִמָּלְאוּ אֲסָמֶיךָ שָׂבָע וְתִירוֹשׁ יְקָבֶיךָ יִפְרֹצוּ׃ 3.1. בְּנִי תּוֹרָתִי אַל־תִּשְׁכָּח וּמִצְוֺתַי יִצֹּר לִבֶּךָ׃ 1.10. My son, if sinners entice thee, Consent thou not." 2.1. My son, if thou wilt receive my words, And lay up my commandments with thee;" 3.1. My son, forget not my teaching; But let thy heart keep my commandments;"
7. Hebrew Bible, Psalms, 2.7 (9th cent. BCE - 3rd cent. BCE)

2.7. אֲסַפְּרָה אֶל חֹק יְהוָה אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ׃ 2.7. I will tell of the decree: The LORD said unto me: 'Thou art My son, this day have I begotten thee."
8. Hebrew Bible, 2 Samuel, 19.1 (8th cent. BCE - 5th cent. BCE)

19.1. וַיִּרְגַּז הַמֶּלֶךְ וַיַּעַל עַל־עֲלִיַּת הַשַּׁעַר וַיֵּבְךְּ וְכֹה אָמַר בְּלֶכְתּוֹ בְּנִי אַבְשָׁלוֹם בְּנִי בְנִי אַבְשָׁלוֹם מִי־יִתֵּן מוּתִי אֲנִי תַחְתֶּיךָ אַבְשָׁלוֹם בְּנִי בְנִי׃ 19.1. וַיְהִי כָל־הָעָם נָדוֹן בְּכָל־שִׁבְטֵי יִשְׂרָאֵל לֵאמֹר הַמֶּלֶךְ הִצִּילָנוּ מִכַּף אֹיְבֵינוּ וְהוּא מִלְּטָנוּ מִכַּף פְּלִשְׁתִּים וְעַתָּה בָּרַח מִן־הָאָרֶץ מֵעַל אַבְשָׁלוֹם׃ 19.1. And the king was much moved, and went up to the chamber over the gate, and wept: and as he went, thus he said, O my son Avshalom, my son, my son Avshalom! would I had died instead of thee, O Avshalom, my son, my son!"
9. Hebrew Bible, Isaiah, 11.1-11.5 (8th cent. BCE - 5th cent. BCE)

11.1. וְיָצָא חֹטֶר מִגֵּזַע יִשָׁי וְנֵצֶר מִשָּׁרָשָׁיו יִפְרֶה׃ 11.1. וְהָיָה בַּיּוֹם הַהוּא שֹׁרֶשׁ יִשַׁי אֲשֶׁר עֹמֵד לְנֵס עַמִּים אֵלָיו גּוֹיִם יִדְרֹשׁוּ וְהָיְתָה מְנֻחָתוֹ כָּבוֹד׃ 11.2. וְנָחָה עָלָיו רוּחַ יְהוָה רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יְהוָה׃ 11.3. וַהֲרִיחוֹ בְּיִרְאַת יְהוָה וְלֹא־לְמַרְאֵה עֵינָיו יִשְׁפּוֹט וְלֹא־לְמִשְׁמַע אָזְנָיו יוֹכִיחַ׃ 11.4. וְשָׁפַט בְּצֶדֶק דַּלִּים וְהוֹכִיחַ בְּמִישׁוֹר לְעַנְוֵי־אָרֶץ וְהִכָּה־אֶרֶץ בְּשֵׁבֶט פִּיו וּבְרוּחַ שְׂפָתָיו יָמִית רָשָׁע׃ 11.5. וְהָיָה צֶדֶק אֵזוֹר מָתְנָיו וְהָאֱמוּנָה אֵזוֹר חֲלָצָיו׃ 11.1. And there shall come forth a shoot out of the stock of Jesse, And a twig shall grow forth out of his roots." 11.2. And the spirit of the LORD shall rest upon him, The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and of the fear of the LORD." 11.3. And his delight shall be in the fear of the LORD; And he shall not judge after the sight of his eyes, Neither decide after the hearing of his ears;" 11.4. But with righteousness shall he judge the poor, And decide with equity for the meek of the land; And he shall smite the land with the rod of his mouth, And with the breath of his lips shall he slay the wicked." 11.5. And righteousness shall be the girdle of his loins, And faithfulness the girdle of his reins."
10. Homer, Iliad, 18.22-18.31 (8th cent. BCE - 7th cent. BCE)

18.22. /Low lies Patroclus, and around his corpse are they fighting—his naked corpse; but his armour is held by Hector of the flashing helm. 18.23. /Low lies Patroclus, and around his corpse are they fighting—his naked corpse; but his armour is held by Hector of the flashing helm. 18.24. /Low lies Patroclus, and around his corpse are they fighting—his naked corpse; but his armour is held by Hector of the flashing helm. So spake he, and a black cloud of grief enwrapped Achilles, and with both his hands he took the dark dust 18.25. /and strewed it over his head and defiled his fair face, and on his fragrant tunic the black ashes fell. And himself in the dust lay outstretched, mighty in his mightiness, and with his own hands he tore and marred his hair. And the handmaidens, that Achilles and Patroclus had got them as booty, shrieked aloud in anguish of heart 18.26. /and strewed it over his head and defiled his fair face, and on his fragrant tunic the black ashes fell. And himself in the dust lay outstretched, mighty in his mightiness, and with his own hands he tore and marred his hair. And the handmaidens, that Achilles and Patroclus had got them as booty, shrieked aloud in anguish of heart 18.27. /and strewed it over his head and defiled his fair face, and on his fragrant tunic the black ashes fell. And himself in the dust lay outstretched, mighty in his mightiness, and with his own hands he tore and marred his hair. And the handmaidens, that Achilles and Patroclus had got them as booty, shrieked aloud in anguish of heart 18.28. /and strewed it over his head and defiled his fair face, and on his fragrant tunic the black ashes fell. And himself in the dust lay outstretched, mighty in his mightiness, and with his own hands he tore and marred his hair. And the handmaidens, that Achilles and Patroclus had got them as booty, shrieked aloud in anguish of heart 18.29. /and strewed it over his head and defiled his fair face, and on his fragrant tunic the black ashes fell. And himself in the dust lay outstretched, mighty in his mightiness, and with his own hands he tore and marred his hair. And the handmaidens, that Achilles and Patroclus had got them as booty, shrieked aloud in anguish of heart 18.30. /and ran forth around wise-hearted Achilles, and all beat their breasts with their hands, and the knees of each one were loosed be-neath her. And over against them Antilochus wailed and shed tears, holding the hands of Achilles, that in his noble heart was moaning mightily; for he feared lest he should cut his throat asunder with the knife. 18.31. /and ran forth around wise-hearted Achilles, and all beat their breasts with their hands, and the knees of each one were loosed be-neath her. And over against them Antilochus wailed and shed tears, holding the hands of Achilles, that in his noble heart was moaning mightily; for he feared lest he should cut his throat asunder with the knife.
11. Hebrew Bible, 2 Chronicles, 29.27-29.29 (5th cent. BCE - 3rd cent. BCE)

29.27. וַיֹּאמֶר חִזְקִיָּהוּ לְהַעֲלוֹת הָעֹלָה לְהַמִּזְבֵּחַ וּבְעֵת הֵחֵל הָעוֹלָה הֵחֵל שִׁיר־יְהוָה וְהַחֲצֹצְרוֹת וְעַל־יְדֵי כְּלֵי דָּוִיד מֶלֶךְ־יִשְׂרָאֵל׃ 29.28. וְכָל־הַקָּהָל מִשְׁתַּחֲוִים וְהַשִּׁיר מְשׁוֹרֵר וְהַחֲצֹצְרוֹת מחצצרים [מַחְצְרִים] הַכֹּל עַד לִכְלוֹת הָעֹלָה׃ 29.29. וּכְכַלּוֹת לְהַעֲלוֹת כָּרְעוּ הַמֶּלֶךְ וְכָל־הַנִּמְצְאִים אִתּוֹ וַיִּשְׁתַּחֲווּ׃ 29.27. And Hezekiah commanded to offer the burnt-offering upon the altar. And when the burnt-offering began, the song of the LORD began also, and the trumpets, together with the instruments of David king of Israel." 29.28. And all the congregation prostrated themselves, and the singers sang, and the trumpeters sounded; all this continued until the burnt-offering was finished." 29.29. And when they had made an end of offering, the king and all that were present with him bowed themselves and prostrated themselves."
12. Septuagint, Tobit, 1.3-1.9 (4th cent. BCE - 2nd cent. BCE)

1.3. I, Tobit, walked in the ways of truth and righteousness all the days of my life, and I performed many acts of charity to my brethren and countrymen who went with me into the land of the Assyrians, to Nineveh. 1.4. Now when I was in my own country, in the land of Israel, while I was still a young man, the whole tribe of Naphtali my forefather deserted the house of Jerusalem. This was the place which had been chosen from among all the tribes of Israel, where all the tribes should sacrifice and where the temple of the dwelling of the Most High was consecrated and established for all generations for ever. 1.5. All the tribes that joined in apostasy used to sacrifice to the calf Baal, and so did the house of Naphtali my forefather. 1.6. But I alone went often to Jerusalem for the feasts, as it is ordained for all Israel by an everlasting decree. Taking the first fruits and the tithes of my produce and the first shearings, I would give these to the priests, the sons of Aaron, at the altar. 1.7. of all my produce I would give a tenth to the sons of Levi who ministered at Jerusalem; a second tenth I would sell, and I would go and spend the proceeds each year at Jerusalem; 1.8. the third tenth I would give to those to whom it was my duty, as Deborah my fathers mother had commanded me, for I was left an orphan by my father. 1.9. When I became a man I married Anna, a member of our family, and by her I became the father of Tobias.
13. Anon., Jubilees, 22.10-22.11, 22.27, 30.19, 31.13, 31.32 (2nd cent. BCE - 2nd cent. BCE)

22.10. behold, I am one hundred three score and fifteen years, an old man and full of days, and all my days have been unto me peace. 22.11. The sword of the adversary hath not overcome me in all that Thou hast given me and my children all the days of my life until this day. 22.27. Be thou ware, my son Jacob, of taking a wife from any seed of the daughters of Canaan; For all his seed is to be rooted out of the earth. 30.19. and how the sons of Jacob spake, saying: "We shall not give our daughter to a man who is uncircumcised; 31.13. and he took the hand of his father, and stooping down he kissed him, and Isaac clung to the neck of Jacob his son, and wept upon his neck. 31.32. And when thou sittest on the throne of the honour of thy righteousness, There will be great peace for all the seed of the sons of the beloved
14. Dead Sea Scrolls, 11Qpsa, 28.7-28.8 (2nd cent. BCE - 1st cent. CE)

15. Dead Sea Scrolls, Compositions 11Q5, 28.7-28.8 (2nd cent. BCE - 1st cent. CE)

16. Septuagint, 1 Maccabees, 1.45 (2nd cent. BCE - 2nd cent. BCE)

1.45. to forbid burnt offerings and sacrifices and drink offerings in the sanctuary, to profane sabbaths and feasts
17. Septuagint, 2 Maccabees, 4.7-4.15 (2nd cent. BCE - 2nd cent. BCE)

4.7. When Seleucus died and Antiochus who was called Epiphanes succeeded to the kingdom, Jason the brother of Onias obtained the high priesthood by corruption,' 4.8. promising the king at an interview three hundred and sixty talents of silver and, from another source of revenue, eighty talents.' 4.9. In addition to this he promised to pay one hundred and fifty more if permission were given to establish by his authority a gymnasium and a body of youth for it, and to enrol the men of Jerusalem as citizens of Antioch.' 4.10. When the king assented and Jason came to office, he at once shifted his countrymen over to the Greek way of life.' 4.11. He set aside the existing royal concessions to the Jews, secured through John the father of Eupolemus, who went on the mission to establish friendship and alliance with the Romans; and he destroyed the lawful ways of living and introduced new customs contrary to the law.' 4.12. For with alacrity he founded a gymnasium right under the citadel, and he induced the noblest of the young men to wear the Greek hat.' 4.13. There was such an extreme of Hellenization and increase in the adoption of foreign ways because of the surpassing wickedness of Jason, who was ungodly and no high priest,' 4.14. that the priests were no longer intent upon their service at the altar. Despising the sanctuary and neglecting the sacrifices, they hastened to take part in the unlawful proceedings in the wrestling arena after the call to the discus,' 4.15. disdaining the honors prized by their fathers and putting the highest value upon Greek forms of prestige.
18. Septuagint, Ecclesiasticus (Siracides), 3.12, 3.17, 4.1, 6.6, 6.7, 7.29, 7.30, 7.31, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 22.10, 22.11, 22.27, 24.1, 24.2, 24.3, 24.4, 24.5, 24.6, 24.7, 24.8, 24.9, 24.10, 24.11, 24.12, 24.13, 24.14, 24.15, 24.16, 24.17, 24.18, 24.19, 24.20, 24.21, 24.22, 24.23, 24.24, 24.25, 24.26, 24.27, 24.28, 24.29, 30.19, 31.21, 31.22, 31.32, 33.7, 33.8, 33.9, 33.10, 33.11, 33.12, 33.13, 35.1, 35.2, 35.3, 35.4, 35.5, 35.6, 35.7, 35.10, 36.1, 36.2, 36.3, 36.4, 36.5, 36.6, 36.7, 36.8, 36.9, 36.10, 36.11, 36.12, 36.13, 36.14, 36.15, 36.16, 36.17, 36.18, 36.19, 36.20, 36.21, 36.22, 36.28, 36.29, 36.31, 38.24, 38.25, 42.9, 42.10, 42.11, 42.12, 42.13, 42.14, 42.15-43.33, 43.6, 43.7, 44.20, 45.6, 45.7, 45.8, 45.9, 45.10, 45.11, 45.12, 45.13, 45.14, 45.15, 45.16, 45.17, 45.18, 45.19, 45.20, 45.21, 45.22, 45.23, 45.24, 45.25, 45.26, 45.27, 45.28, 45.29, 45.30, 45.31, 45.32, 45.33, 45.34, 45.35, 45.36, 47.10, 50.1, 50.2, 50.3, 50.4, 50.5, 50.6, 50.7, 50.8, 50.9, 50.10, 50.11, 50.12, 50.13, 50.14, 50.15, 50.16, 50.17, 50.18, 50.19, 50.20, 50.21, 50.23, 50.24, 50.25, 50.26, 50.27, 50.28, 50.29 (2nd cent. BCE - 2nd cent. BCE)

19. Septuagint, Wisdom of Solomon, 36.1, 45.7, 50.2-50.4, 50.16-50.18, 50.20-50.22, 50.24, 50.27 (2nd cent. BCE - 1st cent. BCE)

20. Ovid, Amores, 2.6.1 (1st cent. BCE - 1st cent. CE)

21. Philo of Alexandria, On The Life of Moses, 2.38 (1st cent. BCE - 1st cent. CE)

2.38. And yet who is there who does not know that every language, and the Greek language above all others, is rich in a variety of words, and that it is possible to vary a sentence and to paraphrase the same idea, so as to set it forth in a great variety of manners, adapting many different forms of expression to it at different times. But this, they say, did not happen at all in the case of this translation of the law, but that, in every case, exactly corresponding Greek words were employed to translate literally the appropriate Chaldaic words, being adapted with exceeding propriety to the matters which were to be explained;
22. Josephus Flavius, Jewish Antiquities, 11.302-11.347, 12.137-12.144, 13.277-13.279, 18.22-18.25, 18.30 (1st cent. CE - 1st cent. CE)

11.302. 2. Now when John had departed this life, his son Jaddua succeeded in the high priesthood. He had a brother, whose name was Manasseh. Now there was one Sanballat, who was sent by Darius, the last king [of Persia], into Samaria. He was a Cutheam by birth; of which stock were the Samaritans also. 11.303. This man knew that the city Jerusalem was a famous city, and that their kings had given a great deal of trouble to the Assyrians, and the people of Celesyria; so that he willingly gave his daughter, whose name was Nicaso, in marriage to Manasseh, as thinking this alliance by marriage would be a pledge and security that the nation of the Jews should continue their good-will to him. 11.304. 1. About this time it was that Philip, king of Macedon, was treacherously assaulted and slain at Egae by Pausanias, the son of Cerastes, who was derived from the family of Oreste 11.305. and his son Alexander succeeded him in the kingdom; who, passing over the Hellespont, overcame the generals of Darius’s army in a battle fought at Granicum. So he marched over Lydia, and subdued Ionia, and overran Caria, and fell upon the places of Pamphylia, as has been related elsewhere. 11.306. 2. But the elders of Jerusalem being very uneasy that the brother of Jaddua the high priest, though married to a foreigner, should be a partner with him in the high priesthood, quarreled with him; 11.307. for they esteemed this man’s marriage a step to such as should be desirous of transgressing about the marriage of [strange] wives, and that this would be the beginning of a mutual society with foreigners 11.308. although the offense of some about marriages, and their having married wives that were not of their own country, had been an occasion of their former captivity, and of the miseries they then underwent; so they commanded Manasseh to divorce his wife, or not to approach the altar 11.309. the high priest himself joining with the people in their indignation against his brother, and driving him away from the altar. Whereupon Manasseh came to his father-in-law, Sanballat, and told him, that although he loved his daughter Nicaso, yet was he not willing to be deprived of his sacerdotal dignity on her account, which was the principal dignity in their nation, and always continued in the same family. 11.311. and he promised that he would do this with the approbation of Darius the king. Manasseh was elevated with these promises, and staid with Sanballat, upon a supposal that he should gain a high priesthood, as bestowed on him by Darius, for it happened that Sanballat was then in years. 11.312. But there was now a great disturbance among the people of Jerusalem, because many of those priests and Levites were entangled in such matches; for they all revolted to Manasseh, and Sanballat afforded them money, and divided among them land for tillage, and habitations also, and all this in order every way to gratify his son-in-law. 11.313. 3. About this time it was that Darius heard how Alexander had passed over the Hellespont, and had beaten his lieutets in the battle at Granicum, and was proceeding further; whereupon he gathered together an army of horse and foot, and determined that he would meet the Macedonians before they should assault and conquer all Asia. 11.314. So he passed over the river Euphrates, and came over Taurus, the Cilician mountain, and at Issus of Cilicia he waited for the enemy, as ready there to give him battle. 11.315. Upon which Sanballat was glad that Darius was come down; and told Manasseh that he would suddenly perform his promises to him, and this as soon as ever Darius should come back, after he had beaten his enemies; for not he only, but all those that were in Asia also, were persuaded that the Macedonians would not so much as come to a battle with the Persians, on account of their multitude. 11.316. But the event proved otherwise than they expected; for the king joined battle with the Macedonians, and was beaten, and lost a great part of his army. His mother also, and his wife and children, were taken captives, and he fled into Persia. 11.317. So Alexander came into Syria, and took Damascus; and when he had obtained Sidon, he besieged Tyre, when he sent an epistle to the Jewish high priest, to send him some auxiliaries, and to supply his army with provisions; and that what presents he formerly sent to Darius, he would now send to him, and choose the friendship of the Macedonians, and that he should never repent of so doing. 11.318. But the high priest answered the messengers, that he had given his oath to Darius not to bear arms against him; and he said that he would not transgress this while Darius was in the land of the living. Upon hearing this answer, Alexander was very angry; 11.319. and though he determined not to leave Tyre, which was just ready to be taken, yet as soon as he had taken it, he threatened that he would make an expedition against the Jewish high priest, and through him teach all men to whom they must keep their oaths. 11.321. 4. But Sanballat thought he had now gotten a proper opportunity to make his attempt, so he renounced Darius, and taking with him seven thousand of his own subjects, he came to Alexander; and finding him beginning the siege of Tyre, he said to him, that he delivered up to him these men, who came out of places under his dominion, and did gladly accept of him for his lord instead of Darius. 11.322. So when Alexander had received him kindly, Sanballat thereupon took courage, and spake to him about his present affair. He told him that he had a son-in-law, Manasseh, who was brother to the high priest Jaddua; and that there were many others of his own nation, now with him, that were desirous to have a temple in the places subject to him; 11.323. that it would be for the king’s advantage to have the strength of the Jews divided into two parts, lest when the nation is of one mind, and united, upon any attempt for innovation, it prove troublesome to kings, as it had formerly proved to the kings of Assyria. 11.324. Whereupon Alexander gave Sanballat leave so to do, who used the utmost diligence, and built the temple, and made Manasseh the priest, and deemed it a great reward that his daughter’s children should have that dignity; 11.325. but when the seven months of the siege of Tyre were over, and the two months of the siege of Gaza, Sanballat died. Now Alexander, when he had taken Gaza, made haste to go up to Jerusalem; 11.326. and Jaddua the high priest, when he heard that, was in an agony, and under terror, as not knowing how he should meet the Macedonians, since the king was displeased at his foregoing disobedience. He therefore ordained that the people should make supplications, and should join with him in offering sacrifice to God, whom he besought to protect that nation, and to deliver them from the perils that were coming upon them; 11.327. whereupon God warned him in a dream, which came upon him after he had offered sacrifice, that he should take courage, and adorn the city, and open the gates; that the rest should appear in white garments, but that he and the priests should meet the king in the habits proper to their order, without the dread of any ill consequences, which the providence of God would prevent. 11.328. Upon which, when he rose from his sleep, he greatly rejoiced, and declared to all the warning he had received from God. According to which dream he acted entirely, and so waited for the coming of the king. 11.329. 5. And when he understood that he was not far from the city, he went out in procession, with the priests and the multitude of the citizens. The procession was venerable, and the manner of it different from that of other nations. It reached to a place called Sapha, which name, translated into Greek, signifies a prospect, for you have thence a prospect both of Jerusalem and of the temple. 11.331. for Alexander, when he saw the multitude at a distance, in white garments, while the priests stood clothed with fine linen, and the high priest in purple and scarlet clothing, with his mitre on his head, having the golden plate whereon the name of God was engraved, he approached by himself, and adored that name, and first saluted the high priest. 11.332. The Jews also did all together, with one voice, salute Alexander, and encompass him about; whereupon the kings of Syria and the rest were surprised at what Alexander had done, and supposed him disordered in his mind. 11.333. However, Parmenio alone went up to him, and asked him how it came to pass that, when all others adored him, he should adore the high priest of the Jews? To whom he replied, “I did not adore him, but that God who hath honored him with his high priesthood; 11.334. for I saw this very person in a dream, in this very habit, when I was at Dios in Macedonia, who, when I was considering with myself how I might obtain the dominion of Asia, exhorted me to make no delay, but boldly to pass over the sea thither, for that he would conduct my army, and would give me the dominion over the Persians; 11.335. whence it is that, having seen no other in that habit, and now seeing this person in it, and remembering that vision, and the exhortation which I had in my dream, I believe that I bring this army under the divine conduct, and shall therewith conquer Darius, and destroy the power of the Persians, and that all things will succeed according to what is in my own mind.” 11.336. And when he had said this to Parmenio, and had given the high priest his right hand, the priests ran along by him, and he came into the city. And when he went up into the temple, he offered sacrifice to God, according to the high priest’s direction, and magnificently treated both the high priest and the priests. 11.337. And when the Book of Daniel was showed him wherein Daniel declared that one of the Greeks should destroy the empire of the Persians, he supposed that himself was the person intended. And as he was then glad, he dismissed the multitude for the present; but the next day he called them to him, and bid them ask what favors they pleased of him; 11.338. whereupon the high priest desired that they might enjoy the laws of their forefathers, and might pay no tribute on the seventh year. He granted all they desired. And when they entreated him that he would permit the Jews in Babylon and Media to enjoy their own laws also, he willingly promised to do hereafter what they desired. 11.339. And when he said to the multitude, that if any of them would enlist themselves in his army, on this condition, that they should continue under the laws of their forefathers, and live according to them, he was willing to take them with him, many were ready to accompany him in his wars. 11.341. for such is the disposition of the Samaritans, as we have already elsewhere declared, that when the Jews are in adversity, they deny that they are of kin to them, and then they confess the truth; but when they perceive that some good fortune hath befallen them, they immediately pretend to have communion with them, saying that they belong to them, and derive their genealogy from the posterity of Joseph, Ephraim, and Manasseh. 11.342. Accordingly, they made their address to the king with splendor, and showed great alacrity in meeting him at a little distance from Jerusalem. And when Alexander had commended them, the Shechemites approached to him, taking with them the troops that Sanballat had sent him, and they desired that he would come to their city, and do honor to their temple also; 11.343. to whom he promised, that when he returned he would come to them. And when they petitioned that he would remit the tribute of the seventh year to them, because they did not sow thereon, he asked who they were that made such a petition; 11.344. and when they said that they were Hebrews, but had the name of Sidonians, living at Shechem, he asked them again whether they were Jews; and when they said they were not Jews, “It was to the Jews,” said he, “that I granted that privilege; however, when I return, and am thoroughly informed by you of this matter, I will do what I shall think proper.” And in this manner he took leave of the Shechenlites; 11.345. but ordered that the troops of Sanballat should follow him into Egypt, because there he designed to give them lands, which he did a little after in Thebais, when he ordered them to guard that country. 11.346. 7. Now when Alexander was dead, the government was parted among his successors, but the temple upon Mount Gerizzim remained. And if any one were accused by those of Jerusalem of having eaten things common or of having broken the Sabbath, or of any other crime of the like nature 11.347. he fled away to the Shechemites, and said that he was accused unjustly. About this time it was that Jaddua the high priest died, and Onias his son took the high priesthood. This was the state of the affairs of the people of Jerusalem at this time. 12.137. This it is which Polybius relates. But we will return to the series of the history, when we have first produced the epistles of king Antiochus: 12.138. “King Antiochus To Ptolemy, Sendeth Greeting. /p“Since the Jews, upon our first entrance on their country, demonstrated their friendship towards us, and when we came to their city [Jerusalem], received us in a splendid manner, and came to meet us with their senate, and gave abundance of provisions to our soldiers, and to the elephants, and joined with us in ejecting the garrison of the Egyptians that were in the citadel 12.139. we have thought fit to reward them, and to retrieve the condition of their city, which hath been greatly depopulated by such accidents as have befallen its inhabitants, and to bring those that have been scattered abroad back to the city. 12.141. And these payments I would have fully paid them, as I have sent orders to you. I would also have the work about the temple finished, and the cloisters, and if there be any thing else that ought to be rebuilt. And for the materials of wood, let it be brought them out of Judea itself and out of the other countries, and out of Libanus tax free; and the same I would have observed as to those other materials which will be necessary, in order to render the temple more glorious; 12.142. and let all of that nation live according to the laws of their own country; and let the senate, and the priests, and the scribes of the temple, and the sacred singers, be discharged from poll-money and the crown tax and other taxes also. 12.143. And that the city may the sooner recover its inhabitants, I grant a discharge from taxes for three years to its present inhabitants, and to such as shall come to it, until the month Hyperberetus. 12.144. We also discharge them for the future from a third part of their taxes, that the losses they have sustained may be repaired. And all those citizens that have been carried away, and are become slaves, we grant them and their children their freedom, and give order that their substance be restored to them.” 13.277. who came readily to their assistance, but was beaten by Aristobulus; and when he was pursued as far as Scythopolis by the two brethren, he got away. So they returned to Samaria, and shut them again within the wall, till they were forced to send for the same Antiochus a second time to help them 13.278. who procured about six thousand men from Ptolemy Lathyrus, which were sent them without his mother’s consent, who had then in a manner turned him out of his government. With these Egyptians Antiochus did at first overrun and ravage the country of Hyrcanus after the manner of a robber, for he durst not meet him in the face to fight with him, as not having an army sufficient for that purpose, but only from this supposal, that by thus harassing his land he should force Hyrcanus to raise the siege of Samaria; 13.279. but because he fell into snares, and lost many of his soldiers therein, he went away to Tripoli, and committed the prosecution of the war against the Jews to Callimander and Epicrates. 18.22. They also appoint certain stewards to receive the incomes of their revenues, and of the fruits of the ground; such as are good men and priests, who are to get their corn and their food ready for them. They none of them differ from others of the Essenes in their way of living, but do the most resemble those Dacae who are called Polistae [dwellers in cities]. 18.22. and I desire thee never to be unmindful when thou comest to it, either of my kindness to thee, who set thee in so high a dignity 18.23. 6. But of the fourth sect of Jewish philosophy, Judas the Galilean was the author. These men agree in all other things with the Pharisaic notions; but they have an inviolable attachment to liberty, and say that God is to be their only Ruler and Lord. They also do not value dying any kinds of death, nor indeed do they heed the deaths of their relations and friends, nor can any such fear make them call any man lord. 18.23. Now the centurion who was set to keep Agrippa, when he saw with what haste Marsyas came, and what joy Agrippa had from what he said, he had a suspicion that his words implied some great innovation of affairs, and he asked them about what was said. 18.24. And since this immovable resolution of theirs is well known to a great many, I shall speak no further about that matter; nor am I afraid that any thing I have said of them should be disbelieved, but rather fear, that what I have said is beneath the resolution they show when they undergo pain. 18.24. 1. But Herodias, Agrippa’s sister, who now lived as wife to that Herod who was tetrarch of Galilee and Perea, took this authority of her brother in an envious manner, particularly when she saw that he had a greater dignity bestowed on him than her husband had; since, when he ran away, it was because he was not able to pay his debts; and now he was come back, it was because he was in a way of dignity, and of great good fortune. 18.25. And it was in Gessius Florus’s time that the nation began to grow mad with this distemper, who was our procurator, and who occasioned the Jews to go wild with it by the abuse of his authority, and to make them revolt from the Romans. And these are the sects of Jewish philosophy. 18.25. Now Caius saluted Herod, for he first met with him, and then looked upon the letters which Agrippa had sent him, and which were written in order to accuse Herod; wherein he accused him, that he had been in confederacy with Sejanus against Tiberius’s and that he was now confederate with Artabanus, the king of Parthia, in opposition to the government of Caius;
23. Josephus Flavius, Jewish War, 1.65 (1st cent. CE - 1st cent. CE)

1.65. They also invited Antiochus, who was called Cyzicenus, to come to their assistance; whereupon he got ready, and complied with their invitation, but was beaten by Aristobulus and Antigonus; and indeed he was pursued as far as Scythopolis by these brethren, and fled away from them. So they returned back to Samaria, and shut the multitude again within the wall; and when they had taken the city, they demolished it, and made slaves of its inhabitants. 1.65. for it was unlawful there should be any such thing in the temple as images, or faces, or the like representation of any animal whatsoever. Now the king had put up a golden eagle over the great gate of the temple, which these learned men exhorted them to cut down; and told them, that if there should any danger arise, it was a glorious thing to die for the laws of their country; because that the soul was immortal, and that an eternal enjoyment of happiness did await such as died on that account; while the mean-spirited, and those that were not wise enough to show a right love of their souls, preferred death by a disease, before that which is the result of a virtuous behavior.
24. New Testament, Hebrews, 5.1-5.10 (1st cent. CE - 1st cent. CE)

5.1. For every high priest, being taken from among men, is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins. 5.2. The high priest can deal gently with those who are ignorant and going astray, because he himself is also surrounded with weakness. 5.3. Because of this, he must offer sacrifices for sins for the people, as well as for himself. 5.4. Nobody takes this honor on himself, but he is called by God, just like Aaron was. 5.5. So also Christ didn't glorify himself to be made a high priest, but it was he who said to him, "You are my Son. Today I have become your father. 5.6. As he says also in another place, "You are a priest forever, After the order of Melchizedek. 5.7. He, in the days of his flesh, having offered up prayers and petitions with strong crying and tears to him who was able to save him from death, and having been heard for his godly fear 5.8. though he was a Son, yet learned obedience by the things which he suffered. 5.9. Having been made perfect, he became to all of those who obey him the author of eternal salvation 5.10. named by God a high priest after the order of Melchizedek.
25. New Testament, Luke, 1.5-1.11, 1.35, 3.23-3.38, 24.50-24.53 (1st cent. CE - 1st cent. CE)

1.5. There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the priestly division of Abijah. He had a wife of the daughters of Aaron, and her name was Elizabeth. 1.6. They were both righteous before God, walking blamelessly in all the commandments and ordices of the Lord. 1.7. But they had no child, because Elizabeth was barren, and they both were well advanced in years. 1.8. Now it happened, while he executed the priest's office before God in the order of his division 1.9. according to the custom of the priest's office, his lot was to enter into the temple of the Lord and burn incense. 1.10. The whole multitude of the people were praying outside at the hour of incense. 1.11. An angel of the Lord appeared to him, standing on the right side of the altar of incense. 1.35. The angel answered her, "The Holy Spirit will come on you, and the power of the Most High will overshadow you. Therefore also the holy one who is born from you will be called the Son of God. 3.23. Jesus himself, when he began to teach, was about thirty years old, being the son (as was supposed) of Joseph, the son of Heli 3.24. the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph 3.25. the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai 3.26. the son of Maath, the son of Mattathias, the son of Semein, the son of Joseph, the son of Judah 3.27. the son of Joa, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri 3.28. the son of Melchi, the son of Addi, the son of Cosam, the son of Elmodam, the son of Er 3.29. the son of Josa, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi 3.30. the son of Simeon, the son of Judah, the son of Joseph, the son of Jo, the son of Eliakim 3.31. the son of Melea, the son of Me, the son of Mattatha, the son of Nathan, the son of David 3.32. the son of Jesse, the son of Obed, the son of Boaz, the son of Salmon, the son of Nahshon 3.33. the son of Amminadab, the son of Aram, the son of Joram, the son of Hezron, the son of Perez, the son of Judah 3.34. the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor 3.35. the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah 3.36. the son of Cai, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech 3.38. the son of Enos, the son of Seth, the son of Adam, the son of God. 24.50. He led them out as far as Bethany, and he lifted up his hands, and blessed them. 24.51. It happened, while he blessed them, that he withdrew from them, and was carried up into heaven. 24.52. They worshiped him, and returned to Jerusalem with great joy 24.53. and were continually in the temple, praising and blessing God. Amen.
26. New Testament, Mark, 1.11 (1st cent. CE - 1st cent. CE)

1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased.
27. New Testament, Matthew, 1.2-1.18 (1st cent. CE - 1st cent. CE)

1.2. Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers. 1.3. Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram. 1.4. Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon. 1.5. Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse. 1.6. Jesse became the father of David the king. David became the father of Solomon by her who had been the wife of Uriah. 1.7. Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa. 1.8. Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah. 1.9. Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah. 1.10. Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah. 1.11. Josiah became the father of Jechoniah and his brothers, at the time of the exile to Babylon. 1.12. After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel. 1.13. Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor. 1.14. Azor became the father of Sadoc. Sadoc became the father of Achim. Achim became the father of Eliud. 1.15. Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob. 1.16. Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ. 1.17. So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations. 1.18. Now the birth of Jesus Christ was like this; for after his mother, Mary, was engaged to Joseph, before they came together, she was found pregt by the Holy Spirit.
28. Palestinian Talmud, Yoma, None (2nd cent. CE - 5th cent. CE)

29. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)

69a. וסיפא איצטריכא ליה פושטין ומקפלין ומניחין תחת ראשיהם,פושטין ומקפלין ומניחין אותן תחת ראשיהן שמעת מינה בגדי כהונה ניתנו ליהנות בהן אמר רב פפא לא תימא תחת ראשיהן אלא אימא כנגד ראשיהן אמר רב משרשיא שמעת מינה תפילין מן הצד שפיר דמי,הכי נמי מסתברא דכנגד ראשיהן דאי סלקא דעתך תחת ראשיהן ותיפוק לי משום כלאים דהא איכא אבנט ונהי נמי דניתנו ליהנות בהן הא מתהני מכלאים,הניחא למ"ד אבנטו של כהן גדול (בשאר ימות השנה) זה הוא אבנטו של כהן הדיוט אלא למאן דאמר אבנטו של כ"ג לא זה הוא אבנטו של כהן הדיוט מאי איכא למימר,וכי תימא כלאים בלבישה והעלאה הוא דאסור בהצעה שרי והתניא (ויקרא יט, יט) לא יעלה עליך אבל אתה מותר להציעו תחתיך אבל אמרו חכמים אסור לעשות כן שמא תיכרך נימא אחת על בשרו,וכ"ת דמפסיק ליה מידי ביני ביני והאמר ר"ש בן פזי אמר ר' יהושע בן לוי אמר רבי משום קהלא קדישא שבירושלים אפי' עשר מצעות זו על גב זו וכלאים תחתיהן אסור לישן עליהן אלא לאו שמע מינה כנגד ראשיהן שמע מינה,רב אשי אמר לעולם תחת ראשיהן והא קא מתהני מכלאים בגדי כהונה קשין הן כי הא דאמר רב הונא בריה דר' יהושע האי נמטא גמדא דנרש שריא,ת"ש בגדי כהונה היוצא בהן למדינה אסור ובמקדש בין בשעת עבודה בין שלא בשעת עבודה מותר מפני שבגדי כהונה ניתנו ליהנות בהן ש"מ,ובמדינה לא והתניא בעשרים וחמשה [בטבת] יום הר גרזים [הוא] דלא למספד,יום שבקשו כותיים את בית אלהינו מאלכסנדרוס מוקדון להחריבו ונתנו להם באו והודיעו את שמעון הצדיק מה עשה לבש בגדי כהונה ונתעטף בבגדי כהונה ומיקירי ישראל עמו ואבוקות של אור בידיהן וכל הלילה הללו הולכים מצד זה והללו הולכים מצד זה עד שעלה עמוד השחר,כיון שעלה עמוד השחר אמר להם מי הללו אמרו לו יהודים שמרדו בך כיון שהגיע לאנטיפטרס זרחה חמה ופגעו זה בזה כיון שראה לשמעון הצדיק ירד ממרכבתו והשתחוה לפניו אמרו לו מלך גדול כמותך ישתחוה ליהודי זה אמר להם דמות דיוקנו של זה מנצחת לפני בבית מלחמתי,אמר להם למה באתם אמרו אפשר בית שמתפללים בו עליך ועל מלכותך שלא תחרב יתעוך עובדי כוכבים להחריבו אמר להם מי הללו אמרו לו כותיים הללו שעומדים לפניך אמר להם הרי הם מסורין בידיכם,מיד נקבום בעקביהם ותלאום בזנבי סוסיהם והיו מגררין אותן על הקוצים ועל הברקנים עד שהגיעו להר גרזים כיון שהגיעו להר גריזים חרשוהו וזרעוהו כרשינין כדרך שבקשו לעשות לבית אלהינו ואותו היום עשאוהו יו"ט,אי בעית אימא ראויין לבגדי כהונה ואי בעית אימא (תהלים קיט, קכו) עת לעשות לה' הפרו תורתך,חזן הכנסת נוטל ספר תורה ש"מ חולקין כבוד לתלמיד במקום הרב אמר אביי כולה משום כבודו דכ"ג היא,וכהן גדול עומד מכלל שהוא יושב והא אנן תנן 69a. That mishna’s teaching highlighting the prohibition to sleep in priestly vestments bis needed for the latter clauseof that mishna, which states: bThey removetheir priestly vestments band fold them and place them under their heads.Since they are allowed to sleep on them, it must be emphasized that they may not sleep while wearing them.,The Gemara considers resolving the dilemma from the latter clause: bThey removetheir priestly vestments band fold them and place them under their heads.The Gemara suggests: bLearn from thisthat bit is permitted to derive benefit from priestly vestments. Rav Pappa said: Do not saythat the mishna means they may actually place the vestments bunder their headsas a pillow; brather, saythat the mishna permits the vestments to be placed only bnext to their heads. Rav Mesharshiyya said:Given this understanding of that mishna, one can blearn from herethat one who places bphylacteries to the sideof his head when he sleeps has done bwell;there is no concern that he will turn over in his sleep and lie upon them., bSo too, it is reasonableto say bthatthe mishna permits the vestments to be placed only bnext to their headsand not under their heads; bas, if it could enter your mindto say that the mishna permits the vestments to be placed bunder their heads, and I would derivethat it is prohibited bdue tothe fact the priestly vestments contain a forbidden mixture of bdiverse kinds, asamong them bthere isthe bbelt,which is woven from a mixture of wool and linen. bAnd even ifit is assumed bthat it is permitted to derive benefit frompriestly vestments, it would still be prohibited to lie upon them because by doing so the priests would be bderiving benefit froma garment made of bdiverse kinds. /b,The Gemara elaborates on the preceding argument: If one claims that the mishna permits priests to sleep upon their vestments, bit works out well according to the one who said: The belt of the High Priestworn on Yom Kippur, which does not contain diverse kinds, bis the same as the belt of a common priest.According to this view, the common priest’s belt does not contain diverse kinds, and therefore it may be permitted for a priest to sleep upon it. bHowever, according to the one who saidthat bthe High Priest’s belton Yom Kippur bis not the same as the belt of a common priest,and that the belt of the common priest is made of diverse kinds, bwhat is there to say?How could the mishna possibly permit priests to sleep upon their vestments?, bAnd if you saythat with regard to the prohibition of bdiverse kindsonly bwearingor bplacingthe garment bupon oneself is prohibited, but spreading them outand lying upon them on bis permitted,and as such it should be permitted for the priests to sleep upon their vestments, this is incorrect. As, bwasn’t it taughtin a ibaraitathat the verse states: b“Neither shall there come upon youa garment of diverse kinds”(Leviticus 19:19), which implies: bBut you are permitted to spread it beneath youto lie upon. This is true according to Torah law, bbut the Sages said: It is prohibited to do so, lest a fiber wrap upon his flesh,which would lead to the transgression of the Torah prohibition., bAnd if you saythat a priest could still avoid the prohibition of diverse kinds by bplacing a separation betweenhimself and the belt containing diverse kinds, bdidn’t Rabbi Shimon ben Pazi saythat bRabbi Yehoshua ben Levi saidthat bRabbiYehuda HaNasi bsaid in the name of the holy community in Jerusalem: Evenif there are bten mattressespiled bone atop the other anda garment of bdiverse kindsis placed bunderneath themall, bit is prohibited to sleep upon them?This is because the rabbinic decree is applied equally to all cases irrespective of whether the original concern exists. Therefore, there can be no way for the priests to sleep upon the vestments without transgressing the prohibition of diverse kinds. bRather,must one bnot conclude fromthe preceding discussion that the mishna permits the vestments to be placed only bnext to their heads?The Gemara concludes: bLearn from itthat this is indeed so., bRav Ashi said: Actually,the mishna may be understood as permitting the vestments to be placed bunder their heads.One should not object that by doing so the priests would be bderiving benefit froma garment made of bdiverse kindsbecause bpriestly vestments,and specifically the belt, bare stiff,and therefore the prohibition of diverse kinds does not apply to them. This is bin accordance with thatwhich bRav Huna, son of Rabbi Yehoshua, said: This stiff felt [ inamta /i],made of diverse kinds, that is produced binthe city of bNeresh, is permitted,since a stiff object does not wrap around the body to provide warmth, and therefore the person wearing is not considered to have derived benefit from it.,Since the mishna’s intention is uncertain, it cannot provide a clear proof for the dilemma of whether it is permitted to derive benefit from priestly vestments. The Gemara therefore suggests another proof: bComeand bhearan explicit ibaraitaconcerning this issue: With regard to bpriestly vestments, it is prohibited to go out to the country,i.e., outside the Temple, while bwearing them, but in the Temple it is permittedfor the priests to wear them, bwhether during theTemple bservice or not during the service, due tothe fact bthat it is permitted to derive benefit from priestly vestments. Learn from thisthat it is indeed permitted.,§ The ibaraitataught that the priestly vestments may not be worn outside the Temple. The Gemara challenges this: Is it really bnotpermitted to wear priestly vestments bin the country? Wasn’t it taughtin another ibaraita /i, in iMegillat Ta’anit /i: bThe twenty-fifth of Tevetis known as bthe day of Mount Gerizim,which was established as a joyful day, and therefore beulogizingis bnotpermitted.,What occurred on that date? It was on that bday that the Samaritans [ ikutim /i] requested the House of our Lord from Alexander the Macedonian in order to destroy it, and he gave it to them,i.e., he gave them permission to destroy it. People bcame and informedthe High Priest, bShimon HaTzaddik,of what had transpired. bWhat did he do? He donned the priestly vestments and wrapped himself in the priestly vestments. And the nobles of the Jewish Peoplewere bwith him,with btorches of fire in their hands. And all that night, these,the representatives of the Jewish people, bapproached from this side, and those,the armies of Alexander and the Samaritans, bapproached from that side, until dawn,when they finally saw one another., bWhen dawn arrived,Alexander bsaid tothe Samaritans: bWho are thesepeople coming to meet us? bThey said to him:These are the bJews who rebelled against you. When he reached Antipatris, the sun shone andthe two camps bmet each other. WhenAlexander bsaw Shimon HaTzaddik, he descended from his chariot and bowed before him.His escorts bsaid to him:Should ban important king such as you bow to this Jew?He bsaid to them:I do so because bthe image of this man’s face is victorious before me on my battlefields,i.e., when I fight I see his image going before me as a sign of victory, and therefore I know that he has supreme sanctity., bHe saidto the representatives of the Jewish people: bWhy have you come? They saidto him: bIs it possible thatthe Temple, the bhouse in which we pray for you and for your kingdom not to be destroyed, gentiles willtry to bmislead you into destroying it,and we would remain silent and not tell you? bHe said to them: Who are thesepeople who want to destroy it? The Jews bsaid to him:They are bthese Samaritans who stand before you. He said to them:If so, bthey are delivered into your handsto deal with them as you please., bImmediately, they stabbedthe Samaritans bin their heels and hung them from their horses’ tails and continued to drag them over the thorns and thistles until they reached Mount Gerizim. When they arrived at Mount Gerizim,where the Samaritans had their temple, bthey plowed it over and seededthe area bwith leeks,a symbol of total destruction. This was bjust as they had sought to do to the House of our Lord. And they made that day a festivalto celebrate the salvation of the Temple and the defeat of the Samaritans.,It is apparent from the ibaraitathat Shimon HaTzaddik wore the priestly vestments even outside the Temple. This would seem to be in contravention of the ruling of the other ibaraitaprohibiting this. The Gemara resolves the contradiction: bIf you wish, sayShimon HaTzaddik did not wear a set of genuine, sanctified priestly vestments; rather, he wore garments that were bfitting to be priestly vestmentsin that they were made of the same material and design. bAnd if you wish, sayinstead that he indeed wore a set of genuine priestly vestments, but in times of great need, such as when one seeks to prevent the destruction of the Temple, it is permitted to violate the ihalakha /i, as indicated by the verse: b“It is time to act for the Lord, they have nullified your Torah”(Psalms 119:126).,§ It was taught in the mishna: bThe synagogue attendant takes a Torah scrolland gives it to the head of the synagogue, who gives it to the deputy High Priest, who gives it to the High Priest. The Gemara suggests: bLearn from herethat bhonor may be given to a student in the presence of the teacher.Although the High Priest is considered everyone’s teacher and master, honor was nevertheless extended to other individuals without fear of impugning the High Priest’s honor. bAbaye said:A proof may not be adduced from here because bthe entireprocess bis for the honor of the High Priest.The passing of the Torah scroll to people of increasing importance demonstrates that the High Priest is considered the most important of all those present.,§ It was further taught in the mishna: bThe High Priest standsand receives the scroll from the Deputy. bBy inference,until that point bhehad been bsitting. But didn’t we learnin a mishna:


Subjects of this text:

subject book bibliographic info
abraham Levison, The Greek Life of Adam and Eve (2023) 1046
achilles Levison, The Greek Life of Adam and Eve (2023) 1046
antiochus iii van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 57, 69
antiochus iv epiphanes Corley, Ben Sira's Teaching on Friendship (2002) 12
antiochus ix (cyzicenus) Noam, Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature (2018) 63
antiochus viii (aspendius) Noam, Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature (2018) 63
aramaic Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 264
babylonian talmud (bt), on john hyrcanus Noam, Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature (2018) 63
ben sira Reif, Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy (2006) 57
bethlehem Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 25
birds Levison, The Greek Life of Adam and Eve (2023) 1046
blessing Levison, The Greek Life of Adam and Eve (2023) 1046
body (human), xv Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 192
citizenship van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 57
consciousness Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 192
covenant Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 192
creation Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 170
critical spatiality Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 192
david, the king, davidic kingdom Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 25
david, the king, house, dynasty, progeny of Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 25
david Levison, The Greek Life of Adam and Eve (2023) 1046
didactic poem Corley, Ben Sira's Teaching on Friendship (2002) 16
dust Levison, The Greek Life of Adam and Eve (2023) 1046
ethnic boundary making model, field characteristics van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 69
ethnic boundary making model, nation-building van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 57
ethnic boundary making model, strategic modes of boundary making van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 69
eve, grief of Levison, The Greek Life of Adam and Eve (2023) 1046
festivals Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 170
fictive kin Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 192
god, all, as Levison, The Greek Life of Adam and Eve (2023) 1046
god, all virtue, as Levison, The Greek Life of Adam and Eve (2023) 1046
god, father of all, as Levison, The Greek Life of Adam and Eve (2023) 1046
god, master, as Levison, The Greek Life of Adam and Eve (2023) 1046
god Corley, Ben Sira's Teaching on Friendship (2002) 16
greeks van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 57
hair Levison, The Greek Life of Adam and Eve (2023) 1046
hands, patroklos, of Levison, The Greek Life of Adam and Eve (2023) 1046
head Levison, The Greek Life of Adam and Eve (2023) 1046
hellenism/hellenization Corley, Ben Sira's Teaching on Friendship (2002) 12
hellenistic kings/rulers, antiochus iv epiphanes Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 170
high priest Corley, Ben Sira's Teaching on Friendship (2002) 12, 16
historical setting Corley, Ben Sira's Teaching on Friendship (2002) 12, 16
hymn of praise Corley, Ben Sira's Teaching on Friendship (2002) 16
hymns Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 192
hyrcanus i Noam, Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature (2018) 63
identity, jewish Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 170
immersion Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 25
israel/israelite Corley, Ben Sira's Teaching on Friendship (2002) 16
israel Levison, The Greek Life of Adam and Eve (2023) 1046
jacob Levison, The Greek Life of Adam and Eve (2023) 1046
jerusalem Corley, Ben Sira's Teaching on Friendship (2002) 16; van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 69
jesus, as a prophetic anointed of the spirit Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 25
jesus, divine status Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 25
jesus, miraculous birth Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 25
jesus, priestly (aaronic) connection Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 25
john the baptist/baptizer/immerser Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 25
judea van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 57
kin Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 192
liturgy Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 48
lives of the prophets, hebrew urtext of Noam, Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature (2018) 63
macedonians van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 57
mary Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 25
mercy Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 47
messiah, gods anointed, messiahship, messianic, davidic, kingly Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 25
messiah, gods anointed, messiahship, messianic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 25
messiah, gods anointed, prophetic messiahship Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 25
messiah, gods anointed, spiritual birth Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 25
metaphor Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 192
moses Levison, The Greek Life of Adam and Eve (2023) 1046; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 48
mourning Levison, The Greek Life of Adam and Eve (2023) 1046
nan, altar Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 192
nan, author Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 192
nazareth, nazarene Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 25
neck Levison, The Greek Life of Adam and Eve (2023) 1046
networks Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 192
nicanor Noam, Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature (2018) 63
perfection Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 47
poem Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 192
prayer Corley, Ben Sira's Teaching on Friendship (2002) 16; Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 192
priest Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 192
priesthood Corley, Ben Sira's Teaching on Friendship (2002) 12, 16; Reif, Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy (2006) 57
ptolemaic empire van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 57, 69
qumran Reif, Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy (2006) 57
reality Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 192
righteousness Levison, The Greek Life of Adam and Eve (2023) 1046
ritual Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 192
sabbath Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 170
sacrifices/cult Reif, Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy (2006) 57
sanctuary Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 192
sapiential (wisdom) literature Corley, Ben Sira's Teaching on Friendship (2002) 12
school Corley, Ben Sira's Teaching on Friendship (2002) 16; Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 192
scribe Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 192
seleucid empire Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 170
seleucids Corley, Ben Sira's Teaching on Friendship (2002) 12
self, consciousness Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 192
septuagint, translation by jews in egypt Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 264
septuagint Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 264
simeon ii (high priest) Corley, Ben Sira's Teaching on Friendship (2002) 12, 16
simon ii (high priest) van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 69
slavery Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 170
solidarity Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 48
son of david Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 25
sons of god, sons of heaven Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 25
space Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 192
spirit (of god), holy spirit, gift of Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 25
strength Levison, The Greek Life of Adam and Eve (2023) 1046
syrians van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 57
teacher Corley, Ben Sira's Teaching on Friendship (2002) 16
temple Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 192; van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 69
temple (jerusalem) Corley, Ben Sira's Teaching on Friendship (2002) 16
temple legends Noam, Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature (2018) 63
temple motif, in the hyrcanus legend' Noam, Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature (2018) 63
temptation Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 47
wing Levison, The Greek Life of Adam and Eve (2023) 1046
wisdom/wise Corley, Ben Sira's Teaching on Friendship (2002) 16
woman wisdom Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 192