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30 results for "sacrifice"
1. Hebrew Bible, Malachi, 1.7 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •sacrifice,symbolism of Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 65
1.7. "מַגִּישִׁים עַל־מִזְבְּחִי לֶחֶם מְגֹאָל וַאֲמַרְתֶּם בַּמֶּה גֵאַלְנוּךָ בֶּאֱמָרְכֶם שֻׁלְחַן יְהוָה נִבְזֶה הוּא׃", 1.7. "Ye offer polluted bread upon Mine altar. And ye say: ‘Wherein have we polluted thee?’ In that ye say: ‘The table of the LORD is contemptible.’",
2. Hebrew Bible, Deuteronomy, 8.5 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •sacrifice,symbolism of Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 64
8.5. "וְיָדַעְתָּ עִם־לְבָבֶךָ כִּי כַּאֲשֶׁר יְיַסֵּר אִישׁ אֶת־בְּנוֹ יְהוָה אֱלֹהֶיךָ מְיַסְּרֶךָּ׃", 8.5. "And thou shalt consider in thy heart, that, as a man chasteneth his son, so the LORD thy God chasteneth thee.",
3. Hebrew Bible, Exodus, a b c d\n0 29.39 29.39 29 39 \n1 29.40 29.40 29 40 \n2 29.41 29.41 29 41 \n3 29.38 29.38 29 38 \n4 29.42 29.42 29 42 \n5 29.43 29.43 29 43 \n6 29.44 29.44 29 44 \n7 29.45 29.45 29 45 \n8 20.24(21) 20.24(21) 20 24(21)\n9 24.1 24.1 24 1 \n10 24.2 24.2 24 2 \n11 12.6 12.6 12 6 \n12 12.42 12.42 12 42 \n13 24.13 24.13 24 13 \n14 24.15 24.15 24 15 \n15 24.16 24.16 24 16 \n16 24.17 24.17 24 17 \n17 24.14 24.14 24 14 \n18 24.11 24.11 24 11 \n19 24.3 24.3 24 3 \n20 24.4 24.4 24 4 \n21 24.5 24.5 24 5 \n22 24.6 24.6 24 6 \n23 24.12 24.12 24 12 \n24 24.7 24.7 24 7 \n25 24.8 24.8 24 8 \n26 24.9 24.9 24 9 \n27 24.10 24.10 24 10 \n28 24.18 24.18 24 18 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 62, 72
29.39. "אֶת־הַכֶּבֶשׂ הָאֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם׃", 29.39. "The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at dusk.",
4. Hebrew Bible, Genesis, 1.29-1.31, 3.17-3.19, 4.1-4.8, 8.20, 9.1-9.11, 15.10, 17.1-17.27 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •sacrifice,symbolism of Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 43, 61, 121
1.29. "וַיֹּאמֶר אֱלֹהִים הִנֵּה נָתַתִּי לָכֶם אֶת־כָּל־עֵשֶׂב זֹרֵעַ זֶרַע אֲשֶׁר עַל־פְּנֵי כָל־הָאָרֶץ וְאֶת־כָּל־הָעֵץ אֲשֶׁר־בּוֹ פְרִי־עֵץ זֹרֵעַ זָרַע לָכֶם יִהְיֶה לְאָכְלָה׃", 1.31. "וַיַּרְא אֱלֹהִים אֶת־כָּל־אֲשֶׁר עָשָׂה וְהִנֵּה־טוֹב מְאֹד וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם הַשִּׁשִּׁי׃", 3.17. "וּלְאָדָם אָמַר כִּי־שָׁמַעְתָּ לְקוֹל אִשְׁתֶּךָ וַתֹּאכַל מִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לֵאמֹר לֹא תֹאכַל מִמֶּנּוּ אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ בְּעִצָּבוֹן תֹּאכֲלֶנָּה כֹּל יְמֵי חַיֶּיךָ׃", 3.18. "וְקוֹץ וְדַרְדַּר תַּצְמִיחַ לָךְ וְאָכַלְתָּ אֶת־עֵשֶׂב הַשָּׂדֶה׃", 3.19. "בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב׃", 4.1. "וַיֹּאמֶר מֶה עָשִׂיתָ קוֹל דְּמֵי אָחִיךָ צֹעֲקִים אֵלַי מִן־הָאֲדָמָה׃", 4.1. "וְהָאָדָם יָדַע אֶת־חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־קַיִן וַתֹּאמֶר קָנִיתִי אִישׁ אֶת־יְהוָה׃", 4.2. "וַתֹּסֶף לָלֶדֶת אֶת־אָחִיו אֶת־הָבֶל וַיְהִי־הֶבֶל רֹעֵה צֹאן וְקַיִן הָיָה עֹבֵד אֲדָמָה׃", 4.2. "וַתֵּלֶד עָדָה אֶת־יָבָל הוּא הָיָה אֲבִי יֹשֵׁב אֹהֶל וּמִקְנֶה׃", 4.3. "וַיְהִי מִקֵּץ יָמִים וַיָּבֵא קַיִן מִפְּרִי הָאֲדָמָה מִנְחָה לַיהוָה׃", 4.4. "וְהֶבֶל הֵבִיא גַם־הוּא מִבְּכֹרוֹת צֹאנוֹ וּמֵחֶלְבֵהֶן וַיִּשַׁע יְהוָה אֶל־הֶבֶל וְאֶל־מִנְחָתוֹ׃", 4.5. "וְאֶל־קַיִן וְאֶל־מִנְחָתוֹ לֹא שָׁעָה וַיִּחַר לְקַיִן מְאֹד וַיִּפְּלוּ פָּנָיו׃", 4.6. "וַיֹּאמֶר יְהוָה אֶל־קָיִן לָמָּה חָרָה לָךְ וְלָמָּה נָפְלוּ פָנֶיךָ׃", 4.7. "הֲלוֹא אִם־תֵּיטִיב שְׂאֵת וְאִם לֹא תֵיטִיב לַפֶּתַח חַטָּאת רֹבֵץ וְאֵלֶיךָ תְּשׁוּקָתוֹ וְאַתָּה תִּמְשָׁל־בּוֹ׃", 4.8. "וַיֹּאמֶר קַיִן אֶל־הֶבֶל אָחִיו וַיְהִי בִּהְיוֹתָם בַּשָּׂדֶה וַיָּקָם קַיִן אֶל־הֶבֶל אָחִיו וַיַּהַרְגֵהוּ׃", 9.1. "וַיְבָרֶךְ אֱלֹהִים אֶת־נֹחַ וְאֶת־בָּנָיו וַיֹּאמֶר לָהֶם פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ׃", 9.1. "וְאֵת כָּל־נֶפֶשׁ הַחַיָּה אֲשֶׁר אִתְּכֶם בָּעוֹף בַּבְּהֵמָה וּבְכָל־חַיַּת הָאָרֶץ אִתְּכֶם מִכֹּל יֹצְאֵי הַתֵּבָה לְכֹל חַיַּת הָאָרֶץ׃", 9.2. "וַיָּחֶל נֹחַ אִישׁ הָאֲדָמָה וַיִּטַּע כָּרֶם׃", 9.2. "וּמוֹרַאֲכֶם וְחִתְּכֶם יִהְיֶה עַל כָּל־חַיַּת הָאָרֶץ וְעַל כָּל־עוֹף הַשָּׁמָיִם בְּכֹל אֲשֶׁר תִּרְמֹשׂ הָאֲדָמָה וּבְכָל־דְּגֵי הַיָּם בְּיֶדְכֶם נִתָּנוּ׃", 9.3. "כָּל־רֶמֶשׂ אֲשֶׁר הוּא־חַי לָכֶם יִהְיֶה לְאָכְלָה כְּיֶרֶק עֵשֶׂב נָתַתִּי לָכֶם אֶת־כֹּל׃", 9.4. "אַךְ־בָּשָׂר בְּנַפְשׁוֹ דָמוֹ לֹא תֹאכֵלוּ׃", 9.5. "וְאַךְ אֶת־דִּמְכֶם לְנַפְשֹׁתֵיכֶם אֶדְרֹשׁ מִיַּד כָּל־חַיָּה אֶדְרְשֶׁנּוּ וּמִיַּד הָאָדָם מִיַּד אִישׁ אָחִיו אֶדְרֹשׁ אֶת־נֶפֶשׁ הָאָדָם׃", 9.6. "שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת־הָאָדָם׃", 9.7. "וְאַתֶּם פְּרוּ וּרְבוּ שִׁרְצוּ בָאָרֶץ וּרְבוּ־בָהּ׃", 9.8. "וַיֹּאמֶר אֱלֹהִים אֶל־נֹחַ וְאֶל־בָּנָיו אִתּוֹ לֵאמֹר׃", 9.9. "וַאֲנִי הִנְנִי מֵקִים אֶת־בְּרִיתִי אִתְּכֶם וְאֶת־זַרְעֲכֶם אַחֲרֵיכֶם׃", 9.11. "וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתְּכֶם וְלֹא־יִכָּרֵת כָּל־בָּשָׂר עוֹד מִמֵּי הַמַּבּוּל וְלֹא־יִהְיֶה עוֹד מַבּוּל לְשַׁחֵת הָאָרֶץ׃", 17.1. "זֹאת בְּרִיתִי אֲשֶׁר תִּשְׁמְרוּ בֵּינִי וּבֵינֵיכֶם וּבֵין זַרְעֲךָ אַחֲרֶיךָ הִמּוֹל לָכֶם כָּל־זָכָר׃", 17.1. "וַיְהִי אַבְרָם בֶּן־תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר אֵלָיו אֲנִי־אֵל שַׁדַּי הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים׃", 17.2. "וּלְיִשְׁמָעֵאל שְׁמַעְתִּיךָ הִנֵּה בֵּרַכְתִּי אֹתוֹ וְהִפְרֵיתִי אֹתוֹ וְהִרְבֵּיתִי אֹתוֹ בִּמְאֹד מְאֹד שְׁנֵים־עָשָׂר נְשִׂיאִם יוֹלִיד וּנְתַתִּיו לְגוֹי גָּדוֹל׃", 17.2. "וְאֶתְּנָה בְרִיתִי בֵּינִי וּבֵינֶךָ וְאַרְבֶּה אוֹתְךָ בִּמְאֹד מְאֹד׃", 17.3. "וַיִּפֹּל אַבְרָם עַל־פָּנָיו וַיְדַבֵּר אִתּוֹ אֱלֹהִים לֵאמֹר׃", 17.4. "אֲנִי הִנֵּה בְרִיתִי אִתָּךְ וְהָיִיתָ לְאַב הֲמוֹן גּוֹיִם׃", 17.5. "וְלֹא־יִקָּרֵא עוֹד אֶת־שִׁמְךָ אַבְרָם וְהָיָה שִׁמְךָ אַבְרָהָם כִּי אַב־הֲמוֹן גּוֹיִם נְתַתִּיךָ׃", 17.6. "וְהִפְרֵתִי אֹתְךָ בִּמְאֹד מְאֹד וּנְתַתִּיךָ לְגוֹיִם וּמְלָכִים מִמְּךָ יֵצֵאוּ׃", 17.7. "וַהֲקִמֹתִי אֶת־בְּרִיתִי בֵּינִי וּבֵינֶךָ וּבֵין זַרְעֲךָ אַחֲרֶיךָ לְדֹרֹתָם לִבְרִית עוֹלָם לִהְיוֹת לְךָ לֵאלֹהִים וּלְזַרְעֲךָ אַחֲרֶיךָ׃", 17.8. "וְנָתַתִּי לְךָ וּלְזַרְעֲךָ אַחֲרֶיךָ אֵת אֶרֶץ מְגֻרֶיךָ אֵת כָּל־אֶרֶץ כְּנַעַן לַאֲחֻזַּת עוֹלָם וְהָיִיתִי לָהֶם לֵאלֹהִים׃", 17.9. "וַיֹּאמֶר אֱלֹהִים אֶל־אַבְרָהָם וְאַתָּה אֶת־בְּרִיתִי תִשְׁמֹר אַתָּה וְזַרְעֲךָ אַחֲרֶיךָ לְדֹרֹתָם׃", 17.11. "וּנְמַלְתֶּם אֵת בְּשַׂר עָרְלַתְכֶם וְהָיָה לְאוֹת בְּרִית בֵּינִי וּבֵינֵיכֶם׃", 17.12. "וּבֶן־שְׁמֹנַת יָמִים יִמּוֹל לָכֶם כָּל־זָכָר לְדֹרֹתֵיכֶם יְלִיד בָּיִת וּמִקְנַת־כֶּסֶף מִכֹּל בֶּן־נֵכָר אֲשֶׁר לֹא מִזַּרְעֲךָ הוּא׃", 17.13. "הִמּוֹל יִמּוֹל יְלִיד בֵּיתְךָ וּמִקְנַת כַּסְפֶּךָ וְהָיְתָה בְרִיתִי בִּבְשַׂרְכֶם לִבְרִית עוֹלָם׃", 17.14. "וְעָרֵל זָכָר אֲשֶׁר לֹא־יִמּוֹל אֶת־בְּשַׂר עָרְלָתוֹ וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ אֶת־בְּרִיתִי הֵפַר׃", 17.15. "וַיֹּאמֶר אֱלֹהִים אֶל־אַבְרָהָם שָׂרַי אִשְׁתְּךָ לֹא־תִקְרָא אֶת־שְׁמָהּ שָׂרָי כִּי שָׂרָה שְׁמָהּ׃", 17.16. "וּבֵרַכְתִּי אֹתָהּ וְגַם נָתַתִּי מִמֶּנָּה לְךָ בֵּן וּבֵרַכְתִּיהָ וְהָיְתָה לְגוֹיִם מַלְכֵי עַמִּים מִמֶּנָּה יִהְיוּ׃", 17.17. "וַיִּפֹּל אַבְרָהָם עַל־פָּנָיו וַיִּצְחָק וַיֹּאמֶר בְּלִבּוֹ הַלְּבֶן מֵאָה־שָׁנָה יִוָּלֵד וְאִם־שָׂרָה הֲבַת־תִּשְׁעִים שָׁנָה תֵּלֵד׃", 17.18. "וַיֹּאמֶר אַבְרָהָם אֶל־הָאֱלֹהִים לוּ יִשְׁמָעֵאל יִחְיֶה לְפָנֶיךָ׃", 17.19. "וַיֹּאמֶר אֱלֹהִים אֲבָל שָׂרָה אִשְׁתְּךָ יֹלֶדֶת לְךָ בֵּן וְקָרָאתָ אֶת־שְׁמוֹ יִצְחָק וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתּוֹ לִבְרִית עוֹלָם לְזַרְעוֹ אַחֲרָיו׃", 17.21. "וְאֶת־בְּרִיתִי אָקִים אֶת־יִצְחָק אֲשֶׁר תֵּלֵד לְךָ שָׂרָה לַמּוֹעֵד הַזֶּה בַּשָּׁנָה הָאַחֶרֶת׃", 17.22. "וַיְכַל לְדַבֵּר אִתּוֹ וַיַּעַל אֱלֹהִים מֵעַל אַבְרָהָם׃", 17.23. "וַיִּקַּח אַבְרָהָם אֶת־יִשְׁמָעֵאל בְּנוֹ וְאֵת כָּל־יְלִידֵי בֵיתוֹ וְאֵת כָּל־מִקְנַת כַּסְפּוֹ כָּל־זָכָר בְּאַנְשֵׁי בֵּית אַבְרָהָם וַיָּמָל אֶת־בְּשַׂר עָרְלָתָם בְּעֶצֶם הַיּוֹם הַזֶּה כַּאֲשֶׁר דִּבֶּר אִתּוֹ אֱלֹהִים׃", 17.24. "וְאַבְרָהָם בֶּן־תִּשְׁעִים וָתֵשַׁע שָׁנָה בְּהִמֹּלוֹ בְּשַׂר עָרְלָתוֹ׃", 17.25. "וְיִשְׁמָעֵאל בְּנוֹ בֶּן־שְׁלֹשׁ עֶשְׂרֵה שָׁנָה בְּהִמֹּלוֹ אֵת בְּשַׂר עָרְלָתוֹ׃", 17.26. "בְּעֶצֶם הַיּוֹם הַזֶּה נִמּוֹל אַבְרָהָם וְיִשְׁמָעֵאל בְּנוֹ׃", 17.27. "וְכָל־אַנְשֵׁי בֵיתוֹ יְלִיד בָּיִת וּמִקְנַת־כֶּסֶף מֵאֵת בֶּן־נֵכָר נִמֹּלוּ אִתּוֹ׃", 1.29. "And God said: ‘Behold, I have given you every herb yielding seed, which is upon the face of all the earth, and every tree, in which is the fruit of a tree yielding seed—to you it shall be for food;", 1.30. "and to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is a living soul, [I have given] every green herb for food.’ And it was so.", 1.31. "And God saw every thing that He had made, and, behold, it was very good. And there was evening and there was morning, the sixth day.", 3.17. "And unto Adam He said: ‘Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life.", 3.18. "Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field.", 3.19. "In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’", 4.1. "And the man knew Eve his wife; and she conceived and bore Cain, and said: ‘I have agotten a man with the help of the LORD.’", 4.2. "And again she bore his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.", 4.3. "And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD.", 4.4. "And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering;", 4.5. "but unto Cain and to his offering He had not respect. And Cain was very wroth, and his countece fell.", 4.6. "And the LORD said unto Cain: ‘Why art thou wroth? and why is thy countece fallen?", 4.7. "If thou doest well, shall it not be lifted up? and if thou doest not well, sin coucheth at the door; and unto thee is its desire, but thou mayest rule over it.’", 4.8. "And Cain spoke unto Abel his brother. And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.", 8.20. "And Noah builded an altar unto the LORD; and took of every clean beast, and of every clean fowl, and offered burnt-offerings on the altar.", 9.1. "And God blessed Noah and his sons, and said unto them: ‘Be fruitful and multiply, and replenish the earth.", 9.2. "And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, and upon all wherewith the ground teemeth, and upon all the fishes of the sea: into your hand are they delivered.", 9.3. "Every moving thing that liveth shall be for food for you; as the green herb have I given you all.", 9.4. "Only flesh with the life thereof, which is the blood thereof, shall ye not eat.", 9.5. "And surely your blood of your lives will I require; at the hand of every beast will I require it; and at the hand of man, even at the hand of every man’s brother, will I require the life of man.", 9.6. "Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of God made He man.", 9.7. "And you, be ye fruitful, and multiply; swarm in the earth, and multiply therein.’ .", 9.8. "And God spoke unto Noah, and to his sons with him, saying:", 9.9. "’As for Me, behold, I establish My covet with you, and with your seed after you;", 9.10. "and with every living creature that is with you, the fowl, the cattle, and every beast of the earth with you; of all that go out of the ark, even every beast of the earth.", 9.11. "And I will establish My covet with you; neither shall all flesh be cut off any more by the waters of the flood; neither shall there any more be a flood to destroy the earth.’", 15.10. "And he took him all these, and divided them in the midst, and laid each half over against the other; but the birds divided he not.", 17.1. "And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him: ‘I am God Almighty; walk before Me, and be thou wholehearted.", 17.2. "And I will make My covet between Me and thee, and will multiply thee exceedingly.’", 17.3. "And Abram fell on his face; and God talked with him, saying:", 17.4. "’As for Me, behold, My covet is with thee, and thou shalt be the father of a multitude of nations.", 17.5. "Neither shall thy name any more be called Abram, but thy name shall be Abraham; for the father of a multitude of nations have I made thee.", 17.6. "And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee.", 17.7. "And I will establish My covet between Me and thee and thy seed after thee throughout their generations for an everlasting covet, to be a God unto thee and to thy seed after thee.", 17.8. "And I will give unto thee, and to thy seed after thee, the land of thy sojournings, all the land of Canaan, for an everlasting possession; and I will be their God.’", 17.9. "And God said unto Abraham: ‘And as for thee, thou shalt keep My covet, thou, and thy seed after thee throughout their generations.", 17.10. "This is My covet, which ye shall keep, between Me and you and thy seed after thee: every male among you shall be circumcised.", 17.11. "And ye shall be circumcised in the flesh of your foreskin; and it shall be a token of a covet betwixt Me and you.", 17.12. "And he that is eight days old shall be circumcised among you, every male throughout your generations, he that is born in the house, or bought with money of any foreigner, that is not of thy seed.", 17.13. "He that is born in thy house, and he that is bought with thy money, must needs be circumcised; and My covet shall be in your flesh for an everlasting covet.", 17.14. "And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken My covet.’", 17.15. "And God said unto Abraham: ‘As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be.", 17.16. "And I will bless her, and moreover I will give thee a son of her; yea, I will bless her, and she shall be a mother of nations; kings of peoples shall be of her.’", 17.17. "Then Abraham fell upon his face, and laughed, and said in his heart: ‘Shall a child be born unto him that is a hundred years old? and shall Sarah, that is ninety years old, bear?’", 17.18. "And Abraham said unto God: ‘Oh that Ishmael might live before Thee! ’", 17.19. "And God said: ‘‘Nay, but Sarah thy wife shall bear thee a son; and thou shalt call his name Isaac; and I will establish My covet with him for an everlasting covet for his seed after him.", 17.20. "And as for Ishmael, I have heard thee; behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation.", 17.21. "But My covet will I establish with Isaac, whom Sarah shall bear unto thee at this set time in the next year.’", 17.22. "And He left off talking with him, and God went up from Abraham.", 17.23. "And Abraham took Ishmael his son, and all that were born in his house, and all that were bought with his money, every male among the men of Abraham’s house, and circumcised the flesh of their foreskin in the selfsame day, as God had said unto him.", 17.24. "And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin.", 17.25. "And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his foreskin.", 17.26. "In the selfsame day was Abraham circumcised, and Ishmael his son.", 17.27. "And all the men of his house, those born in the house, and those bought with money of a foreigner, were circumcised with him.",
5. Hebrew Bible, Hosea, 1.2-3.5 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •sacrifice,symbolism of Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 67
6. Hebrew Bible, Leviticus, 1.3-1.9, 2.2, 2.11-2.12, 3.1-3.17, 4.6, 6.20, 10.10, 11.46-11.47, 19.23-19.25, 22.17-22.28, 24.5-24.9, 26.11-26.12, 27.1-27.22 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •sacrifice,symbolism of Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 33, 43, 45, 62, 63, 64, 65, 68, 222
1.3. "אִם־עֹלָה קָרְבָּנוֹ מִן־הַבָּקָר זָכָר תָּמִים יַקְרִיבֶנּוּ אֶל־פֶּתַח אֹהֶל מוֹעֵד יַקְרִיב אֹתוֹ לִרְצֹנוֹ לִפְנֵי יְהוָה׃", 1.4. "וְסָמַךְ יָדוֹ עַל רֹאשׁ הָעֹלָה וְנִרְצָה לוֹ לְכַפֵּר עָלָיו׃", 1.5. "וְשָׁחַט אֶת־בֶּן הַבָּקָר לִפְנֵי יְהוָה וְהִקְרִיבוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֶת־הַדָּם וְזָרְקוּ אֶת־הַדָּם עַל־הַמִּזְבֵּחַ סָבִיב אֲשֶׁר־פֶּתַח אֹהֶל מוֹעֵד׃", 1.6. "וְהִפְשִׁיט אֶת־הָעֹלָה וְנִתַּח אֹתָהּ לִנְתָחֶיהָ׃", 1.7. "וְנָתְנוּ בְּנֵי אַהֲרֹן הַכֹּהֵן אֵשׁ עַל־הַמִּזְבֵּחַ וְעָרְכוּ עֵצִים עַל־הָאֵשׁ׃", 1.8. "וְעָרְכוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֵת הַנְּתָחִים אֶת־הָרֹאשׁ וְאֶת־הַפָּדֶר עַל־הָעֵצִים אֲשֶׁר עַל־הָאֵשׁ אֲשֶׁר עַל־הַמִּזְבֵּחַ׃", 1.9. "וְקִרְבּוֹ וּכְרָעָיו יִרְחַץ בַּמָּיִם וְהִקְטִיר הַכֹּהֵן אֶת־הַכֹּל הַמִּזְבֵּחָה עֹלָה אִשֵּׁה רֵיחַ־נִיחוֹחַ לַיהוָה׃", 2.2. "וֶהֱבִיאָהּ אֶל־בְּנֵי אַהֲרֹן הַכֹּהֲנִים וְקָמַץ מִשָּׁם מְלֹא קֻמְצוֹ מִסָּלְתָּהּ וּמִשַּׁמְנָהּ עַל כָּל־לְבֹנָתָהּ וְהִקְטִיר הַכֹּהֵן אֶת־אַזְכָּרָתָהּ הַמִּזְבֵּחָה אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃", 2.11. "כָּל־הַמִּנְחָה אֲשֶׁר תַּקְרִיבוּ לַיהוָה לֹא תֵעָשֶׂה חָמֵץ כִּי כָל־שְׂאֹר וְכָל־דְּבַשׁ לֹא־תַקְטִירוּ מִמֶּנּוּ אִשֶּׁה לַיהוָה׃", 2.12. "קָרְבַּן רֵאשִׁית תַּקְרִיבוּ אֹתָם לַיהוָה וְאֶל־הַמִּזְבֵּחַ לֹא־יַעֲלוּ לְרֵיחַ נִיחֹחַ׃", 3.1. "וְאֵת שְׁתֵּי הַכְּלָיֹת וְאֶת־הַחֵלֶב אֲשֶׁר עֲלֵהֶן אֲשֶׁר עַל־הַכְּסָלִים וְאֶת־הַיֹּתֶרֶת עַל־הַכָּבֵד עַל־הַכְּלָיֹת יְסִירֶנָּה׃", 3.1. "וְאִם־זֶבַח שְׁלָמִים קָרְבָּנוֹ אִם מִן־הַבָּקָר הוּא מַקְרִיב אִם־זָכָר אִם־נְקֵבָה תָּמִים יַקְרִיבֶנּוּ לִפְנֵי יְהוָה׃", 3.2. "וְסָמַךְ יָדוֹ עַל־רֹאשׁ קָרְבָּנוֹ וּשְׁחָטוֹ פֶּתַח אֹהֶל מוֹעֵד וְזָרְקוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֶת־הַדָּם עַל־הַמִּזְבֵּחַ סָבִיב׃", 3.3. "וְהִקְרִיב מִזֶּבַח הַשְּׁלָמִים אִשֶּׁה לַיהוָה אֶת־הַחֵלֶב הַמְכַסֶּה אֶת־הַקֶּרֶב וְאֵת כָּל־הַחֵלֶב אֲשֶׁר עַל־הַקֶּרֶב׃", 3.4. "וְאֵת שְׁתֵּי הַכְּלָיֹת וְאֶת־הַחֵלֶב אֲשֶׁר עֲלֵהֶן אֲשֶׁר עַל־הַכְּסָלִים וְאֶת־הַיֹּתֶרֶת עַל־הַכָּבֵד עַל־הַכְּלָיוֹת יְסִירֶנָּה׃", 3.5. "וְהִקְטִירוּ אֹתוֹ בְנֵי־אַהֲרֹן הַמִּזְבֵּחָה עַל־הָעֹלָה אֲשֶׁר עַל־הָעֵצִים אֲשֶׁר עַל־הָאֵשׁ אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃", 3.6. "וְאִם־מִן־הַצֹּאן קָרְבָּנוֹ לְזֶבַח שְׁלָמִים לַיהוָה זָכָר אוֹ נְקֵבָה תָּמִים יַקְרִיבֶנּוּ׃", 3.7. "אִם־כֶּשֶׂב הוּא־מַקְרִיב אֶת־קָרְבָּנוֹ וְהִקְרִיב אֹתוֹ לִפְנֵי יְהוָה׃", 3.8. "וְסָמַךְ אֶת־יָדוֹ עַל־רֹאשׁ קָרְבָּנוֹ וְשָׁחַט אֹתוֹ לִפְנֵי אֹהֶל מוֹעֵד וְזָרְקוּ בְּנֵי אַהֲרֹן אֶת־דָּמוֹ עַל־הַמִּזְבֵּחַ סָבִיב׃", 3.9. "וְהִקְרִיב מִזֶּבַח הַשְּׁלָמִים אִשֶּׁה לַיהוָה חֶלְבּוֹ הָאַלְיָה תְמִימָה לְעֻמַּת הֶעָצֶה יְסִירֶנָּה וְאֶת־הַחֵלֶב הַמְכַסֶּה אֶת־הַקֶּרֶב וְאֵת כָּל־הַחֵלֶב אֲשֶׁר עַל־הַקֶּרֶב׃", 3.11. "וְהִקְטִירוֹ הַכֹּהֵן הַמִּזְבֵּחָה לֶחֶם אִשֶּׁה לַיהוָה׃", 3.12. "וְאִם עֵז קָרְבָּנוֹ וְהִקְרִיבוֹ לִפְנֵי יְהוָה׃", 3.13. "וְסָמַךְ אֶת־יָדוֹ עַל־רֹאשׁוֹ וְשָׁחַט אֹתוֹ לִפְנֵי אֹהֶל מוֹעֵד וְזָרְקוּ בְּנֵי אַהֲרֹן אֶת־דָּמוֹ עַל־הַמִּזְבֵּחַ סָבִיב׃", 3.14. "וְהִקְרִיב מִמֶּנּוּ קָרְבָּנוֹ אִשֶּׁה לַיהוָה אֶת־הַחֵלֶב הַמְכַסֶּה אֶת־הַקֶּרֶב וְאֵת כָּל־הַחֵלֶב אֲשֶׁר עַל־הַקֶּרֶב׃", 3.15. "וְאֵת שְׁתֵּי הַכְּלָיֹת וְאֶת־הַחֵלֶב אֲשֶׁר עֲלֵהֶן אֲשֶׁר עַל־הַכְּסָלִים וְאֶת־הַיֹּתֶרֶת עַל־הַכָּבֵד עַל־הַכְּלָיֹת יְסִירֶנָּה׃", 3.16. "וְהִקְטִירָם הַכֹּהֵן הַמִּזְבֵּחָה לֶחֶם אִשֶּׁה לְרֵיחַ נִיחֹחַ כָּל־חֵלֶב לַיהוָה׃", 3.17. "חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם בְּכֹל מוֹשְׁבֹתֵיכֶם כָּל־חֵלֶב וְכָל־דָּם לֹא תֹאכֵלוּ׃", 4.6. "וְטָבַל הַכֹּהֵן אֶת־אֶצְבָּעוֹ בַּדָּם וְהִזָּה מִן־הַדָּם שֶׁבַע פְּעָמִים לִפְנֵי יְהוָה אֶת־פְּנֵי פָּרֹכֶת הַקֹּדֶשׁ׃", 11.46. "זֹאת תּוֹרַת הַבְּהֵמָה וְהָעוֹף וְכֹל נֶפֶשׁ הַחַיָּה הָרֹמֶשֶׂת בַּמָּיִם וּלְכָל־נֶפֶשׁ הַשֹּׁרֶצֶת עַל־הָאָרֶץ׃", 11.47. "לְהַבְדִּיל בֵּין הַטָּמֵא וּבֵין הַטָּהֹר וּבֵין הַחַיָּה הַנֶּאֱכֶלֶת וּבֵין הַחַיָּה אֲשֶׁר לֹא תֵאָכֵל׃", 19.23. "וְכִי־תָבֹאוּ אֶל־הָאָרֶץ וּנְטַעְתֶּם כָּל־עֵץ מַאֲכָל וַעֲרַלְתֶּם עָרְלָתוֹ אֶת־פִּרְיוֹ שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים לֹא יֵאָכֵל׃", 19.24. "וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָה׃", 19.25. "וּבַשָּׁנָה הַחֲמִישִׁת תֹּאכְלוּ אֶת־פִּרְיוֹ לְהוֹסִיף לָכֶם תְּבוּאָתוֹ אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 22.17. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 22.18. "דַּבֵּר אֶל־אַהֲרֹן וְאֶל־בָּנָיו וְאֶל כָּל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל וּמִן־הַגֵּר בְּיִשְׂרָאֵל אֲשֶׁר יַקְרִיב קָרְבָּנוֹ לְכָל־נִדְרֵיהֶם וּלְכָל־נִדְבוֹתָם אֲשֶׁר־יַקְרִיבוּ לַיהוָה לְעֹלָה׃", 22.19. "לִרְצֹנְכֶם תָּמִים זָכָר בַּבָּקָר בַּכְּשָׂבִים וּבָעִזִּים׃", 22.21. "וְאִישׁ כִּי־יַקְרִיב זֶבַח־שְׁלָמִים לַיהוָה לְפַלֵּא־נֶדֶר אוֹ לִנְדָבָה בַּבָּקָר אוֹ בַצֹּאן תָּמִים יִהְיֶה לְרָצוֹן כָּל־מוּם לֹא יִהְיֶה־בּוֹ׃", 22.22. "עַוֶּרֶת אוֹ שָׁבוּר אוֹ־חָרוּץ אוֹ־יַבֶּלֶת אוֹ גָרָב אוֹ יַלֶּפֶת לֹא־תַקְרִיבוּ אֵלֶּה לַיהוָה וְאִשֶּׁה לֹא־תִתְּנוּ מֵהֶם עַל־הַמִּזְבֵּחַ לַיהוָה׃", 22.23. "וְשׁוֹר וָשֶׂה שָׂרוּעַ וְקָלוּט נְדָבָה תַּעֲשֶׂה אֹתוֹ וּלְנֵדֶר לֹא יֵרָצֶה׃", 22.24. "וּמָעוּךְ וְכָתוּת וְנָתוּק וְכָרוּת לֹא תַקְרִיבוּ לַיהוָה וּבְאַרְצְכֶם לֹא תַעֲשׂוּ׃", 22.25. "וּמִיַּד בֶּן־נֵכָר לֹא תַקְרִיבוּ אֶת־לֶחֶם אֱלֹהֵיכֶם מִכָּל־אֵלֶּה כִּי מָשְׁחָתָם בָּהֶם מוּם בָּם לֹא יֵרָצוּ לָכֶם׃", 22.26. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 22.27. "שׁוֹר אוֹ־כֶשֶׂב אוֹ־עֵז כִּי יִוָּלֵד וְהָיָה שִׁבְעַת יָמִים תַּחַת אִמּוֹ וּמִיּוֹם הַשְּׁמִינִי וָהָלְאָה יֵרָצֶה לְקָרְבַּן אִשֶּׁה לַיהוָה׃", 22.28. "וְשׁוֹר אוֹ־שֶׂה אֹתוֹ וְאֶת־בְּנוֹ לֹא תִשְׁחֲטוּ בְּיוֹם אֶחָד׃", 24.5. "וְלָקַחְתָּ סֹלֶת וְאָפִיתָ אֹתָהּ שְׁתֵּים עֶשְׂרֵה חַלּוֹת שְׁנֵי עֶשְׂרֹנִים יִהְיֶה הַחַלָּה הָאֶחָת׃", 24.6. "וְשַׂמְתָּ אוֹתָם שְׁתַּיִם מַעֲרָכוֹת שֵׁשׁ הַמַּעֲרָכֶת עַל הַשֻּׁלְחָן הַטָּהֹר לִפְנֵי יְהוָה׃", 24.7. "וְנָתַתָּ עַל־הַמַּעֲרֶכֶת לְבֹנָה זַכָּה וְהָיְתָה לַלֶּחֶם לְאַזְכָּרָה אִשֶּׁה לַיהוָה׃", 24.8. "בְּיוֹם הַשַּׁבָּת בְּיוֹם הַשַּׁבָּת יַעַרְכֶנּוּ לִפְנֵי יְהוָה תָּמִיד מֵאֵת בְּנֵי־יִשְׂרָאֵל בְּרִית עוֹלָם׃", 24.9. "וְהָיְתָה לְאַהֲרֹן וּלְבָנָיו וַאֲכָלֻהוּ בְּמָקוֹם קָדֹשׁ כִּי קֹדֶשׁ קָדָשִׁים הוּא לוֹ מֵאִשֵּׁי יְהוָה חָק־עוֹלָם׃", 26.11. "וְנָתַתִּי מִשְׁכָּנִי בְּתוֹכְכֶם וְלֹא־תִגְעַל נַפְשִׁי אֶתְכֶם׃", 26.12. "וְהִתְהַלַּכְתִּי בְּתוֹכְכֶם וְהָיִיתִי לָכֶם לֵאלֹהִים וְאַתֶּם תִּהְיוּ־לִי לְעָם׃", 27.1. "לֹא יַחֲלִיפֶנּוּ וְלֹא־יָמִיר אֹתוֹ טוֹב בְּרָע אוֹ־רַע בְּטוֹב וְאִם־הָמֵר יָמִיר בְּהֵמָה בִּבְהֵמָה וְהָיָה־הוּא וּתְמוּרָתוֹ יִהְיֶה־קֹּדֶשׁ׃", 27.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 27.2. "וְאִם־לֹא יִגְאַל אֶת־הַשָּׂדֶה וְאִם־מָכַר אֶת־הַשָּׂדֶה לְאִישׁ אַחֵר לֹא יִגָּאֵל עוֹד׃", 27.2. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ כִּי יַפְלִא נֶדֶר בְּעֶרְכְּךָ נְפָשֹׁת לַיהוָה׃", 27.3. "וְהָיָה עֶרְכְּךָ הַזָּכָר מִבֶּן עֶשְׂרִים שָׁנָה וְעַד בֶּן־שִׁשִּׁים שָׁנָה וְהָיָה עֶרְכְּךָ חֲמִשִּׁים שֶׁקֶל כֶּסֶף בְּשֶׁקֶל הַקֹּדֶשׁ׃", 27.3. "וְכָל־מַעְשַׂר הָאָרֶץ מִזֶּרַע הָאָרֶץ מִפְּרִי הָעֵץ לַיהוָה הוּא קֹדֶשׁ לַיהוָה׃", 27.4. "וְאִם־נְקֵבָה הִוא וְהָיָה עֶרְכְּךָ שְׁלֹשִׁים שָׁקֶל׃", 27.5. "וְאִם מִבֶּן־חָמֵשׁ שָׁנִים וְעַד בֶּן־עֶשְׂרִים שָׁנָה וְהָיָה עֶרְכְּךָ הַזָּכָר עֶשְׂרִים שְׁקָלִים וְלַנְּקֵבָה עֲשֶׂרֶת שְׁקָלִים׃", 27.6. "וְאִם מִבֶּן־חֹדֶשׁ וְעַד בֶּן־חָמֵשׁ שָׁנִים וְהָיָה עֶרְכְּךָ הַזָּכָר חֲמִשָּׁה שְׁקָלִים כָּסֶף וְלַנְּקֵבָה עֶרְכְּךָ שְׁלֹשֶׁת שְׁקָלִים כָּסֶף׃", 27.7. "וְאִם מִבֶּן־שִׁשִּׁים שָׁנָה וָמַעְלָה אִם־זָכָר וְהָיָה עֶרְכְּךָ חֲמִשָּׁה עָשָׂר שָׁקֶל וְלַנְּקֵבָה עֲשָׂרָה שְׁקָלִים׃", 27.8. "וְאִם־מָךְ הוּא מֵעֶרְכֶּךָ וְהֶעֱמִידוֹ לִפְנֵי הַכֹּהֵן וְהֶעֱרִיךְ אֹתוֹ הַכֹּהֵן עַל־פִּי אֲשֶׁר תַּשִּׂיג יַד הַנֹּדֵר יַעֲרִיכֶנּוּ הַכֹּהֵן׃", 27.9. "וְאִם־בְּהֵמָה אֲשֶׁר יַקְרִיבוּ מִמֶּנָּה קָרְבָּן לַיהוָה כֹּל אֲשֶׁר יִתֵּן מִמֶּנּוּ לַיהוָה יִהְיֶה־קֹּדֶשׁ׃", 27.11. "וְאִם כָּל־בְּהֵמָה טְמֵאָה אֲשֶׁר לֹא־יַקְרִיבוּ מִמֶּנָּה קָרְבָּן לַיהוָה וְהֶעֱמִיד אֶת־הַבְּהֵמָה לִפְנֵי הַכֹּהֵן׃", 27.12. "וְהֶעֱרִיךְ הַכֹּהֵן אֹתָהּ בֵּין טוֹב וּבֵין רָע כְּעֶרְכְּךָ הַכֹּהֵן כֵּן יִהְיֶה׃", 27.13. "וְאִם־גָּאֹל יִגְאָלֶנָּה וְיָסַף חֲמִישִׁתוֹ עַל־עֶרְכֶּךָ׃", 27.14. "וְאִישׁ כִּי־יַקְדִּשׁ אֶת־בֵּיתוֹ קֹדֶשׁ לַיהוָה וְהֶעֱרִיכוֹ הַכֹּהֵן בֵּין טוֹב וּבֵין רָע כַּאֲשֶׁר יַעֲרִיךְ אֹתוֹ הַכֹּהֵן כֵּן יָקוּם׃", 27.15. "וְאִם־הַמַּקְדִּישׁ יִגְאַל אֶת־בֵּיתוֹ וְיָסַף חֲמִישִׁית כֶּסֶף־עֶרְכְּךָ עָלָיו וְהָיָה לוֹ׃", 27.16. "וְאִם מִשְּׂדֵה אֲחֻזָּתוֹ יַקְדִּישׁ אִישׁ לַיהוָה וְהָיָה עֶרְכְּךָ לְפִי זַרְעוֹ זֶרַע חֹמֶר שְׂעֹרִים בַּחֲמִשִּׁים שֶׁקֶל כָּסֶף׃", 27.17. "אִם־מִשְּׁנַת הַיֹּבֵל יַקְדִּישׁ שָׂדֵהוּ כְּעֶרְכְּךָ יָקוּם׃", 27.18. "וְאִם־אַחַר הַיֹּבֵל יַקְדִּישׁ שָׂדֵהוּ וְחִשַּׁב־לוֹ הַכֹּהֵן אֶת־הַכֶּסֶף עַל־פִּי הַשָּׁנִים הַנּוֹתָרֹת עַד שְׁנַת הַיֹּבֵל וְנִגְרַע מֵעֶרְכֶּךָ׃", 27.19. "וְאִם־גָּאֹל יִגְאַל אֶת־הַשָּׂדֶה הַמַּקְדִּישׁ אֹתוֹ וְיָסַף חֲמִשִׁית כֶּסֶף־עֶרְכְּךָ עָלָיו וְקָם לוֹ׃", 27.21. "וְהָיָה הַשָּׂדֶה בְּצֵאתוֹ בַיֹּבֵל קֹדֶשׁ לַיהוָה כִּשְׂדֵה הַחֵרֶם לַכֹּהֵן תִּהְיֶה אֲחֻזָּתוֹ׃", 27.22. "וְאִם אֶת־שְׂדֵה מִקְנָתוֹ אֲשֶׁר לֹא מִשְּׂדֵה אֲחֻזָּתוֹ יַקְדִּישׁ לַיהוָה׃", 1.3. "If his offering be a burnt-offering of the herd, he shall offer it a male without blemish; he shall bring it to the door of the tent of meeting, that he may be accepted before the LORD.", 1.4. "And he shall lay his hand upon the head of the burnt-offering; and it shall be accepted for him to make atonement for him.", 1.5. "And he shall kill the bullock before the LORD; and Aaron’s sons, the priests, shall present the blood, and dash the blood round about against the altar that is at the door of the tent of meeting.", 1.6. "And he shall flay the burnt-offering, and cut it into its pieces.", 1.7. "And the sons of Aaron the priest shall put fire upon the altar, and lay wood in order upon the fire.", 1.8. "And Aaron’s sons, the priests, shall lay the pieces, and the head, and the suet, in order upon the wood that is on the fire which is upon the altar;", 1.9. "but its inwards and its legs shall he wash with water; and the priest shall make the whole smoke on the altar, for a burnt-offering, an offering made by fire, of a sweet savour unto the LORD.", 2.2. "And he shall bring it to Aaron’s sons the priests; and he shall take thereout his handful of the fine flour thereof, and of the oil thereof, together with all the frankincense thereof; and the priest shall make the memorial-part thereof smoke upon the altar, an offering made by fire, of a sweet savour unto the LORD.", 2.11. "No meal-offering, which ye shall bring unto the LORD, shall be made with leaven; for ye shall make no leaven, nor any honey, smoke as an offering made by fire unto the LORD.", 2.12. "As an offering of first-fruits ye may bring them unto the LORD; but they shall not come up for a sweet savour on the altar.", 3.1. "And if his offering be a sacrifice of peace-offerings: if he offer of the herd, whether male or female, he shall offer it without blemish before the LORD.", 3.2. "And he shall lay his hand upon the head of his offering, and kill it at the door of the tent of meeting; and Aaron’s sons the priests shall dash the blood against the altar round about.", 3.3. "And he shall present of the sacrifice of peace-offerings an offering made by fire unto the LORD: the fat that covereth the inwards, and all the fat that is upon the inwards,", 3.4. "and the two kidneys, and the fat that is on them, which is by the loins, and the lobe above the liver, which he shall take away hard by the kidneys.", 3.5. "And Aaron’s sons shall make it smoke on the altar upon the burnt-offering, which is upon the wood that is on the fire; it is an offering made by fire, of a sweet savour unto the LORD.", 3.6. "And if his offering for a sacrifice of peace-offerings unto the LORD be of the flock, male or female, he shall offer it without blemish.", 3.7. "If he bring a lamb for his offering, then shall he present it before the LORD.", 3.8. "And he shall lay his hand upon the head of his offering, and kill it before the tent of meeting; and Aaron’s sons shall dash the blood thereof against the altar round about.", 3.9. "And he shall present of the sacrifice of peace-offerings an offering made by fire unto the LORD: the fat thereof, the fat tail entire, which he shall take away hard by the rump-bone; and the fat that covereth the inwards, and all the fat that is upon the inwards,", 3.10. "and the two kidneys, and the fat that is upon them, which is by the loins, and the lobe above the liver, which he shall take away by the kidneys.", 3.11. "And the priest shall make it smoke upon the altar; it is the food of the offering made by fire unto the LORD.", 3.12. "And if his offering be a goat, then he shall present it before the LORD.", 3.13. "And he shall lay his hand upon the head of it, and kill it before the tent of meeting; and the sons of Aaron shall dash the blood thereof against the altar round about.", 3.14. "And he shall present thereof his offering, even an offering made by fire unto the LORD: the fat that covereth the inwards, and all the fat that is upon the inwards,", 3.15. "and the two kidneys, and the fat that is upon them, which is by the loins, and the lobe above the liver, which he shall take away by the kidneys.", 3.16. "And the priest shall make them smoke upon the altar; it is the food of the offering made by fire, for a sweet savour; all the fat is the LORD’S.", 3.17. "It shall be a perpetual statute throughout your generations in all your dwellings, that ye shall eat neither fat nor blood.", 4.6. "And the priest shall dip his finger in the blood, and sprinkle of the blood seven times before the LORD, in front of the veil of the sanctuary.", 6.20. "Whatsoever shall touch the flesh thereof shall be holy; and when there is sprinkled of the blood thereof upon any garment, thou shalt wash that whereon it was sprinkled in a holy place.", 10.10. "And that ye may put difference between the holy and the common, and between the unclean and the clean;", 11.46. "This is the law of the beast, and of the fowl, and of every living creature that moveth in the waters, and of every creature that swarmeth upon the earth;", 11.47. "to make a difference between the unclean and the clean, and between the living thing that may be eaten and the living thing that may not be eaten.", 19.23. "And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as forbidden; three years shall it be as forbidden unto you; it shall not be eaten.", 19.24. "And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD.", 19.25. "But in the fifth year may ye eat of the fruit thereof, that it may yield unto you more richly the increase thereof: I am the LORD your God.", 22.17. "And the LORD spoke unto Moses, saying:", 22.18. "Speak unto Aaron, and to his sons, and unto all the children of Israel, and say unto them: Whosoever he be of the house of Israel, or of the strangers in Israel, that bringeth his offering, whether it be any of their vows, or any of their free-will-offerings, which are brought unto the LORD for a burnt-offering;", 22.19. "that ye may be accepted, ye shall offer a male without blemish, of the beeves, of the sheep, or of the goats.", 22.20. "But whatsoever hath a blemish, that shall ye not bring; for it shall not be acceptable for you.", 22.21. "And whosoever bringeth a sacrifice of peace-offerings unto the LORD in fulfilment of a vow clearly uttered, or for a freewill-offering, of the herd or of the flock, it shall be perfect to be accepted; there shall be no blemish therein.", 22.22. "Blind, or broken, or maimed, or having a wen, or scabbed, or scurvy, ye shall not offer these unto the LORD, nor make an offering by fire of them upon the altar unto the LORD.", 22.23. "Either a bullock or a lamb that hath any thing too long or too short, that mayest thou offer for a freewill-offering; but for a vow it shall not be accepted.", 22.24. "That which hath its stones bruised, or crushed, or torn, or cut, ye shall not offer unto the LORD; neither shall ye do thus in your land.", 22.25. "Neither from the hand of a foreigner shall ye offer the bread of your God of any of these, because their corruption is in them, there is a blemish in them; they shall not be accepted for you.", 22.26. "And the LORD spoke unto Moses, saying:", 22.27. "When a bullock, or a sheep, or a goat, is brought forth, then it shall be seven days under the dam; but from the eighth day and thenceforth it may be accepted for an offering made by fire unto the LORD.", 22.28. "And whether it be cow or ewe, ye shall not kill it and its young both in one day.", 24.5. "And thou shalt take fine flour, and bake twelve cakes thereof: two tenth parts of an ephah shall be in one cake.", 24.6. "And thou shalt set them in two rows, six in a row, upon the pure table before the LORD.", 24.7. "And thou shalt put pure frankincense with each row, that it may be to the bread for a memorial-part, even an offering made by fire unto the LORD.", 24.8. "Every sabbath day he shall set it in order before the LORD continually; it is from the children of Israel, an everlasting covet.", 24.9. "And it shall be for Aaron and his sons; and they shall eat it in a holy place; for it is most holy unto him of the offerings of the LORD made by fire, a perpetual due.’", 26.11. "And I will set My tabernacle among you, and My soul shall not abhor you.", 26.12. "And I will walk among you, and will be your God, and ye shall be My people.", 27.1. "And the LORD spoke unto Moses, saying:", 27.2. "Speak unto the children of Israel, and say unto them: When a man shall clearly utter a vow of persons unto the LORD, according to thy valuation,", 27.3. "then thy valuation shall be for the male from twenty years old even unto sixty years old, even thy valuation shall be fifty shekels of silver, after the shekel of the sanctuary.", 27.4. "And if it be a female, then thy valuation shall be thirty shekels.", 27.5. "And if it be from five years old even unto twenty years old, then thy valuation shall be for the male twenty shekels, and for the female ten shekels.", 27.6. "And if it be from a month old even unto five years old, then thy valuation shall be for the male five shekels of silver, and for the female thy valuation shall be three shekels of silver.", 27.7. "And if it be from sixty years old and upward: if it be a male, then thy valuation shall be fifteen shekels, and for the female ten shekels.", 27.8. "But if he be too poor for thy valuation, then he shall be set before the priest, and the priest shall value him; according to the means of him that vowed shall the priest value him.", 27.9. "And if it be a beast, whereof men bring an offering unto the LORD, all that any man giveth of such unto the LORD shall be holy.", 27.10. "He shall not alter it, nor change it, a good for a bad, or a bad for a good; and if he shall at all change beast for beast, then both it and that for which it is changed shall be holy.", 27.11. "And if it be any unclean beast, of which they may not bring an offering unto the LORD, then he shall set the beast before the priest.", 27.12. "And the priest shall value it, whether it be good or bad; as thou the priest valuest it, so shall it be.", 27.13. "But if he will indeed redeem it, then he shall add the fifth part thereof unto thy valuation.", 27.14. "And when a man shall sanctify his house to be holy unto the LORD, then the priest shall value it, whether it be good or bad; as the priest shall value it, so shall it stand.", 27.15. "And if he that sanctified it will redeem his house, then he shall add the fifth part of the money of thy valuation unto it, and it shall be his.", 27.16. "And if a man shall sanctify unto the LORD part of the field of his possession, then thy valuation shall be according to the sowing thereof; the sowing of a homer of barley shall be valued at fifty shekels of silver.", 27.17. "If he sanctify his field from the year of jubilee, according to thy valuation it shall stand.", 27.18. "But if he sanctify his field after the jubilee, then the priest shall reckon unto him the money according to the years that remain unto the year of jubilee, and an abatement shall be made from thy valuation.", 27.19. "And if he that sanctified the field will indeed redeem it, then he shall add the fifth part of the money of thy valuation unto it, and it shall be assured to him.", 27.20. "And if he will not redeem the field, or if he have sold the field to another man, it shall not be redeemed any more.", 27.21. "But the field, when it goeth out in the jubilee, shall be holy unto the LORD, as a field devoted; the possession thereof shall be the priest’s.", 27.22. "And if he sanctify unto the LORD a field which he hath bought, which is not of the field of his possession;",
7. Hebrew Bible, Numbers, 28.1-28.8 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •sacrifice,symbolism of Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 62, 72
28.1. "עֹלַת שַׁבַּת בְּשַׁבַּתּוֹ עַל־עֹלַת הַתָּמִיד וְנִסְכָּהּ׃", 28.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 28.2. "וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלֹשָׁה עֶשְׂרֹנִים לַפָּר וּשְׁנֵי עֶשְׂרֹנִים לָאַיִל תַּעֲשׂוּ׃", 28.2. "צַו אֶת־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת־קָרְבָּנִי לַחְמִי לְאִשַּׁי רֵיחַ נִיחֹחִי תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ׃", 28.3. "וְאָמַרְתָּ לָהֶם זֶה הָאִשֶּׁה אֲשֶׁר תַּקְרִיבוּ לַיהוָה כְּבָשִׂים בְּנֵי־שָׁנָה תְמִימִם שְׁנַיִם לַיּוֹם עֹלָה תָמִיד׃", 28.3. "שְׂעִיר עִזִּים אֶחָד לְכַפֵּר עֲלֵיכֶם׃", 28.4. "אֶת־הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם׃", 28.5. "וַעֲשִׂירִית הָאֵיפָה סֹלֶת לְמִנְחָה בְּלוּלָה בְּשֶׁמֶן כָּתִית רְבִיעִת הַהִין׃", 28.6. "עֹלַת תָּמִיד הָעֲשֻׂיָה בְּהַר סִינַי לְרֵיחַ נִיחֹחַ אִשֶּׁה לַיהוָה׃", 28.7. "וְנִסְכּוֹ רְבִיעִת הַהִין לַכֶּבֶשׂ הָאֶחָד בַּקֹּדֶשׁ הַסֵּךְ נֶסֶךְ שֵׁכָר לַיהוָה׃", 28.8. "וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם כְּמִנְחַת הַבֹּקֶר וּכְנִסְכּוֹ תַּעֲשֶׂה אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃", 28.1. "And the LORD spoke unto Moses, saying:", 28.2. "Command the children of Israel, and say unto them: My food which is presented unto Me for offerings made by fire, of a sweet savour unto Me, shall ye observe to offer unto Me in its due season.", 28.3. "And thou shalt say unto them: This is the offering made by fire which ye shall bring unto the LORD: he-lambs of the first year without blemish, two day by day, for a continual burnt-offering.", 28.4. "The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at dusk;", 28.5. "and the tenth part of an ephah of fine flour for a meal-offering, mingled with the fourth part of a hin of beaten oil.", 28.6. "It is a continual burnt-offering, which was offered in mount Sinai, for a sweet savour, an offering made by fire unto the LORD.", 28.7. "And the drink-offering thereof shall be the fourth part of a hin for the one lamb; in the holy place shalt thou pour out a drink-offering of strong drink unto the LORD.", 28.8. "And the other lamb shalt thou present at dusk; as the meal-offering of the morning, and as the drink-offering thereof, thou shalt present it, an offering made by fire, of a sweet savour unto the LORD.",
8. Hebrew Bible, Psalms, 23.1-23.3, 50.12-50.13 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •sacrifice,symbolism of Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 43, 65
23.1. "מִזְמוֹר לְדָוִד יְהוָה רֹעִי לֹא אֶחְסָר׃", 23.2. "בִּנְאוֹת דֶּשֶׁא יַרְבִּיצֵנִי עַל־מֵי מְנֻחוֹת יְנַהֲלֵנִי׃", 23.3. "נַפְשִׁי יְשׁוֹבֵב יַנְחֵנִי בְמַעְגְּלֵי־צֶדֶק לְמַעַן שְׁמוֹ׃", 50.12. "אִם־אֶרְעַב לֹא־אֹמַר לָךְ כִּי־לִי תֵבֵל וּמְלֹאָהּ׃", 50.13. "הַאוֹכַל בְּשַׂר אַבִּירִים וְדַם עַתּוּדִים אֶשְׁתֶּה׃", 23.1. "A Psalm of David. The LORD is my shepherd; I shall not want.", 23.2. "He maketh me to lie down in green pastures; He leadeth me beside the still waters.", 23.3. "He restoreth my soul; He guideth me in straight paths for His name's sake.", 50.12. "If I were hungry, I would not tell thee; for the world is Mine, and the fulness thereof.", 50.13. "Do I eat the flesh of bulls, or drink the blood of goats?",
9. Hebrew Bible, 1 Kings, 2.44 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •sacrifice,symbolism of Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 64
2.44. "וַיֹּאמֶר הַמֶּלֶךְ אֶל־שִׁמְעִי אַתָּה יָדַעְתָּ אֵת כָּל־הָרָעָה אֲשֶׁר יָדַע לְבָבְךָ אֲשֶׁר עָשִׂיתָ לְדָוִד אָבִי וְהֵשִׁיב יְהוָה אֶת־רָעָתְךָ בְּרֹאשֶׁךָ׃", 2.44. "The king said moreover to Shimei: ‘Thou knowest all the wickedness which thy heart is privy to, that thou didst to David my father; therefore the LORD shall return thy wickedness upon thine own head.",
10. Hebrew Bible, Isaiah, 34.6-34.7, 40.11, 63.1-63.6 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •sacrifice,symbolism of Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 64, 65, 66
34.6. "חֶרֶב לַיהוָה מָלְאָה דָם הֻדַּשְׁנָה מֵחֵלֶב מִדַּם כָּרִים וְעַתּוּדִים מֵחֵלֶב כִּלְיוֹת אֵילִים כִּי זֶבַח לַיהוָה בְּבָצְרָה וְטֶבַח גָּדוֹל בְּאֶרֶץ אֱדוֹם׃", 34.7. "וְיָרְדוּ רְאֵמִים עִמָּם וּפָרִים עִם־אַבִּירִים וְרִוְּתָה אַרְצָם מִדָּם וַעֲפָרָם מֵחֵלֶב יְדֻשָּׁן׃", 40.11. "כְּרֹעֶה עֶדְרוֹ יִרְעֶה בִּזְרֹעוֹ יְקַבֵּץ טְלָאִים וּבְחֵיקוֹ יִשָּׂא עָלוֹת יְנַהֵל׃", 63.1. "וְהֵמָּה מָרוּ וְעִצְּבוּ אֶת־רוּחַ קָדְשׁוֹ וַיֵּהָפֵךְ לָהֶם לְאוֹיֵב הוּא נִלְחַם־בָּם׃", 63.1. "מִי־זֶה בָּא מֵאֱדוֹם חֲמוּץ בְּגָדִים מִבָּצְרָה זֶה הָדוּר בִּלְבוּשׁוֹ צֹעֶה בְּרֹב כֹּחוֹ אֲנִי מְדַבֵּר בִּצְדָקָה רַב לְהוֹשִׁיעַ׃", 63.2. "מַדּוּעַ אָדֹם לִלְבוּשֶׁךָ וּבְגָדֶיךָ כְּדֹרֵךְ בְּגַת׃", 63.3. "פּוּרָה דָּרַכְתִּי לְבַדִּי וּמֵעַמִּים אֵין־אִישׁ אִתִּי וְאֶדְרְכֵם בְּאַפִּי וְאֶרְמְסֵם בַּחֲמָתִי וְיֵז נִצְחָם עַל־בְּגָדַי וְכָל־מַלְבּוּשַׁי אֶגְאָלְתִּי׃", 63.4. "כִּי יוֹם נָקָם בְּלִבִּי וּשְׁנַת גְּאוּלַי בָּאָה׃", 63.5. "וְאַבִּיט וְאֵין עֹזֵר וְאֶשְׁתּוֹמֵם וְאֵין סוֹמֵךְ וַתּוֹשַׁע לִי זְרֹעִי וַחֲמָתִי הִיא סְמָכָתְנִי׃", 63.6. "וְאָבוּס עַמִּים בְּאַפִּי וַאֲשַׁכְּרֵם בַּחֲמָתִי וְאוֹרִיד לָאָרֶץ נִצְחָם׃", 34.6. "The sword of the LORD is filled with blood, It is made fat with fatness, With the blood of lambs and goats, With the fat of the kidneys of rams; For the LORD hath a sacrifice in Bozrah, And a great slaughter in the land of Edom.", 34.7. "And the wild-oxen shall come down with them, And the bullocks with the bulls; And their land shall be drunken with blood, And their dust made fat with fatness.", 40.11. "Even as a shepherd that feedeth his flock, That gathereth the lambs in his arm, And carrieth them in his bosom, And gently leadeth those that give suck.", 63.1. "’Who is this that cometh from Edom, with crimsoned garments from Bozrah? This that is glorious in his apparel, stately in the greatness of his strength?’— ’I that speak in victory, mighty to save.’—", 63.2. "’Wherefore is Thine apparel red, and Thy garments like his that treadeth in the winevat?’—", 63.3. "’I have trodden the winepress alone, and of the peoples there was no man with Me; yea, I trod them in Mine anger, and trampled them in My fury; and their lifeblood is dashed against My garments, and I have stained all My raiment.", 63.4. "For the day of vengeance that was in My heart, and My year of redemption are come.", 63.5. "And I looked, and there was none to help, and I beheld in astonishment, and there was none to uphold; therefore Mine own arm brought salvation unto Me, And My fury, it upheld Me.", 63.6. "And I trod down the peoples in Mine anger, and made them drunk with My fury, and I poured out their lifeblood on the earth.’",
11. Hebrew Bible, Jeremiah, 11.20 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •sacrifice,symbolism of Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 64, 66, 67
11.20. "But, O LORD of hosts, that judgest righteously, That triest the reins and the heart, Let me see Thy vengeance on them; For unto Thee have I revealed my cause.",
12. Hebrew Bible, Ezekiel, 37.1-37.14, 41.22 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •sacrifice,symbolism of Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 65, 66
37.1. "וְהִנַּבֵּאתִי כַּאֲשֶׁר צִוָּנִי וַתָּבוֹא בָהֶם הָרוּחַ וַיִּחְיוּ וַיַּעַמְדוּ עַל־רַגְלֵיהֶם חַיִל גָּדוֹל מְאֹד־מְאֹד׃", 37.1. "הָיְתָה עָלַי יַד־יְהוָה וַיּוֹצִאֵנִי בְרוּחַ יְהוָה וַיְנִיחֵנִי בְּתוֹךְ הַבִּקְעָה וְהִיא מְלֵאָה עֲצָמוֹת׃", 37.2. "וְהָיוּ הָעֵצִים אֲ‍שֶׁר־תִּכְתֹּב עֲלֵיהֶם בְּיָדְךָ לְעֵינֵיהֶם׃", 37.2. "וְהֶעֱבִירַנִי עֲלֵיהֶם סָבִיב סָבִיב וְהִנֵּה רַבּוֹת מְאֹד עַל־פְּנֵי הַבִּקְעָה וְהִנֵּה יְבֵשׁוֹת מְאֹד׃", 37.3. "וַיֹּאמֶר אֵלַי בֶּן־אָדָם הֲתִחְיֶינָה הָעֲצָמוֹת הָאֵלֶּה וָאֹמַר אֲדֹנָי יְהוִה אַתָּה יָדָעְתָּ׃", 37.4. "וַיֹּאמֶר אֵלַי הִנָּבֵא עַל־הָעֲצָמוֹת הָאֵלֶּה וְאָמַרְתָּ אֲלֵיהֶם הָעֲצָמוֹת הַיְבֵשׁוֹת שִׁמְעוּ דְּבַר־יְהוָה׃", 37.5. "כֹּה אָמַר אֲדֹנָי יְהוִה לָעֲצָמוֹת הָאֵלֶּה הִנֵּה אֲנִי מֵבִיא בָכֶם רוּחַ וִחְיִיתֶם׃", 37.6. "וְנָתַתִּי עֲלֵיכֶם גִּדִים וְהַעֲלֵתִי עֲלֵיכֶם בָּשָׂר וְקָרַמְתִּי עֲלֵיכֶם עוֹר וְנָתַתִּי בָכֶם רוּחַ וִחְיִיתֶם וִידַעְתֶּם כִּי־אֲנִי יְהוָה׃", 37.7. "וְנִבֵּאתִי כַּאֲשֶׁר צֻוֵּיתִי וַיְהִי־קוֹל כְּהִנָּבְאִי וְהִנֵּה־רַעַשׁ וַתִּקְרְבוּ עֲצָמוֹת עֶצֶם אֶל־עַצְמוֹ׃", 37.8. "וְרָאִיתִי וְהִנֵּה־עֲלֵיהֶם גִּדִים וּבָשָׂר עָלָה וַיִּקְרַם עֲלֵיהֶם עוֹר מִלְמָעְלָה וְרוּחַ אֵין בָּהֶם׃", 37.9. "וַיֹּאמֶר אֵלַי הִנָּבֵא אֶל־הָרוּחַ הִנָּבֵא בֶן־אָדָם וְאָמַרְתָּ אֶל־הָרוּחַ כֹּה־אָמַר אֲדֹנָי יְהוִה מֵאַרְבַּע רוּחוֹת בֹּאִי הָרוּחַ וּפְחִי בַּהֲרוּגִים הָאֵלֶּה וְיִחְיוּ׃", 37.11. "וַיֹּאמֶר אֵלַי בֶּן־אָדָם הָעֲצָמוֹת הָאֵלֶּה כָּל־בֵּית יִשְׂרָאֵל הֵמָּה הִנֵּה אֹמְרִים יָבְשׁוּ עַצְמוֹתֵינוּ וְאָבְדָה תִקְוָתֵנוּ נִגְזַרְנוּ לָנוּ׃", 37.12. "לָכֵן הִנָּבֵא וְאָמַרְתָּ אֲלֵיהֶם כֹּה־אָמַר אֲדֹנָי יְהוִה הִנֵּה אֲנִי פֹתֵחַ אֶת־קִבְרוֹתֵיכֶם וְהַעֲלֵיתִי אֶתְכֶם מִקִּבְרוֹתֵיכֶם עַמִּי וְהֵבֵאתִי אֶתְכֶם אֶל־אַדְמַת יִשְׂרָאֵל׃", 37.13. "וִידַעְתֶּם כִּי־אֲנִי יְהוָה בְּפִתְחִי אֶת־קִבְרוֹתֵיכֶם וּבְהַעֲלוֹתִי אֶתְכֶם מִקִּבְרוֹתֵיכֶם עַמִּי׃", 37.14. "וְנָתַתִּי רוּחִי בָכֶם וִחְיִיתֶם וְהִנַּחְתִּי אֶתְכֶם עַל־אַדְמַתְכֶם וִידַעְתֶּם כִּי־אֲנִי יְהוָה דִּבַּרְתִּי וְעָשִׂיתִי נְאֻם־יְהוָה׃", 41.22. "הַמִּזְבֵּחַ עֵץ שָׁלוֹשׁ אַמּוֹת גָּבֹהַּ וְאָרְכּוֹ שְׁתַּיִם־אַמּוֹת וּמִקְצֹעוֹתָיו לוֹ וְאָרְכּוֹ וְקִירֹתָיו עֵץ וַיְדַבֵּר אֵלַי זֶה הַשֻּׁלְחָן אֲשֶׁר לִפְנֵי יְהוָה׃", 37.1. "The hand of the LORD was upon me, and the LORD carried me out in a spirit, and set me down in the midst of the valley, and it was full of bones;", 37.2. "and He caused me to pass by them round about, and, behold, there were very many in the open valley; and, lo, they were very dry.", 37.3. "And He said unto me: ‘Son of man, can these bones live?’ And I answered: ‘O Lord GOD, Thou knowest.’", 37.4. "Then He said unto me: ‘Prophesy over these bones, and say unto them: O ye dry bones, hear the word of the LORD:", 37.5. "Thus saith the Lord GOD unto these bones: Behold, I will cause breath to enter into you, and ye shall live.", 37.6. "And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the LORD.’", 37.7. "So I prophesied as I was commanded; and as I prophesied, there was a noise, and behold a commotion, and the bones came together, bone to its bone.", 37.8. "And I beheld, and, lo, there were sinews upon them, and flesh came up, and skin covered them above; but there was no breath in them.", 37.9. "Then said He unto me: ‘Prophesy unto the breath, prophesy, son of man, and say to the breath: Thus saith the Lord GOD: Come from the four winds, O breath, and breathe upon these slain, that they may live.’", 37.10. "So I prophesied as He commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great host.", 37.11. "Then He said unto me: ‘Son of man, these bones are the whole house of Israel; behold, they say: Our bones are dried up, and our hope is lost; we are clean cut off.", 37.12. "Therefore prophesy, and say unto them: Thus saith the Lord GOD: Behold, I will open your graves, and cause you to come up out of your graves, O My people; and I will bring you into the land of Israel.", 37.13. "And ye shall know that I am the LORD, when I have opened your graves, and caused you to come up out of your graves, O My people.", 37.14. "And I will put My spirit in you, and ye shall live, and I will place you in your own land; and ye shall know that I the LORD have spoken, and performed it, saith the LORD.’", 41.22. "The altar, three cubits high, and the length thereof two cubits, was of wood, and so the corners thereof; the length thereof, and the walls thereof, were also of wood; and he said unto me: ‘This is the table that is before the LORD.’",
13. Philo of Alexandria, De Providentia, 2 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •sacrifice,symbolism of Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 64
14. Philo of Alexandria, On The Sacrifices of Cain And Abel, 68 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •sacrifice,symbolism of Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 120
68. for he does not say, "Here I stand and there, but now also when I am present do I stand there also at the same moment;" not being moved or changing his place so as to occupy one place and to quit another, but using one intense motion. Very properly therefore do his subject children, imitating the nature of their father, do all that is right without any delay, and with all diligence, their most excellent employment being the paying prompt and unremitting honour to God. XIX.
15. Philo of Alexandria, On Dreams, 1.81-1.84, 2.185 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •sacrifice,symbolism of Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 120
1.81. And it is for this reason that the sacred scripture says, that no one can be pure before the evening, as the disorderly motions of the outward senses agitate and confuse the intellect. Moreover, he establishes a law for the priests also which may not be avoided, combining with it an expression of a grave opinion when it says, "He shall not eat of the holy things unless he has washed his body in water, and unless the sun has set, and he has become Pure." 1.82. For by these words it is very clearly shown that there is no one whatever completely pure, so as to be fit to be initiated into the holy and sacred mysteries, to whose lot it has fallen to be honoured with these glories of life which are appreciable by the external senses. But if any one rejects these glories, he is deservedly made conspicuous by the light of wisdom, by means of which he will be able to wash off the stains of vain opinion and to become pure. 1.83. Do you not see that even the sun itself produces opposite effects when he is setting from those which he causes when rising? For when he rises everything upon the earth shines, and the things in heaven are hidden from our view; but, on the other hand, when he sets then the stars appear and the things on earth are overshadowed. 1.84. In the same manner, also, in us, when the light of the outward senses rises like the sun, the celestial and heavenly sciences are really and truly hidden from view; but when this light is near setting, then the starlike radiance of the virtues appears, when the mind is pure, and concealed by no object of the outward senses. XV. 2.185. But the high priest of whom we are speaking is a perfect man, the husband of a virgin (a most extraordinary statement), who has never been made a woman; but who on the contrary, has ceased to be influenced by the customs of women in regard to her connection with her Husband. And not only is this man competent to sow the seeds of unpolluted and virgin opinions, but he is also the father of sacred reasonings,
16. Philo of Alexandria, That God Is Unchangeable, 132-137, 131 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 120
131. And like this is the injunction given respecting the house in which it happens that leprosy often arises; for Moses says that, "If there be a taint of leprosy in the house, the owner shall come, and shall tell it to the priest, saying there is something like a taint of leprosy has been seen by me in my house,"34 and presently he adds, "And the priest shall command him to dismantle his house, before the priest enters into the house to see it, and all the things that are in the house shall not be impure; and after that the priest shall enter the house to examine it."
17. Philo of Alexandria, Who Is The Heir, 130, 141-142 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 121
142. And no man could ever possibly divide anything into two exactly equal parts; but it is inevitable that one of the divisions must fall a little short, or exceed a little, if not much, at all events by a small quantity, in every instance, which indeed escapes the perception of our outward senses which attend only to the larger and more tangible burdens of nature and custom, but which are unable to comprehend atoms and indivisible things.
18. Philo of Alexandria, On The Life of Moses, 2.107-2.108, 2.158 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •sacrifice,symbolism of Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 120, 121
2.107. for if the man who made the offerings was foolish and ignorant, the sacrifices were no sacrifices, the victims were not sacred or hallowed, the prayers were ill-omened, and liable to be answered by utter destruction, for even when they appear to be received, they produce no remission of sins but only a reminding of them. 2.108. But if the man who offers the sacrifice be bold and just, then the sacrifice remains firm, even if the flesh of the victim be consumed, or rather, I might say, even if no victim be offered up at all; for what can be a real and true sacrifice but the piety of a soul which loves God? The gratitude of which is blessed with immortality, and without being recorded in writing is engraved on a pillar in the mind of God, being made equally everlasting with the sun, and moon, and the universal world. 2.158. It appears to me that this was the reason for which God rejected from his sacred altar the fire which is applied to common uses, as being defiled; and that, instead of it, he rained down celestial flame from heaven, in order to make a distinction between holy and profane things, and to separate the things belonging to man from the things belonging to God; for it was fitting that a more incorruptible essence of fire than that which served the common purposes of life should be set apart for sacrifices.
19. Philo of Alexandria, On The Migration of Abraham, 67 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •sacrifice,symbolism of Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 121
67. But the foolish man proceeds always by means of the two passions together, both anger and desire, omitting no opportunity, and discarding reason as his pilot and judge. But the man who is contrary to him has extirpated anger and desire from his nature, and has enlisted himself under divine reason as his guide; as also Moses, that faithful servant of God, did. Who, when he is offering the burnt offerings of the soul, "washes out the Belly;" that is to say, he washes out the whole seat of desires, and he takes away "the breast of the ram of the Consecration;" that is to say, that whole of the warlike disposition, that so the remainder, the better portion of the soul, the rational part, having no longer anything to draw it in a different direction or to counteract its natural impulses, may indulge its own free and noble inclinations towards everything that is beautiful;
20. Philo of Alexandria, On The Special Laws, 1.80-1.81, 1.102, 1.117-1.119, 1.145-1.151, 1.159, 1.162-1.167, 1.202-1.204, 1.206-1.207, 1.209, 1.256-1.272, 1.281, 1.285, 1.324-1.325, 2.163-2.164, 3.89, 3.207 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •sacrifice,symbolism of Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 120, 121
1.80. Now these are the laws which relate to the priests. It is enjoined that the priest shall be entire and unmutilated, having no blemish on his body, no part being deficient, either naturally or through mutilation; and on the other hand, nothing having been superfluous either from his birth or having grown out subsequently from disease; his skin, also, must never have changed from leprosy, or wild lichen, or scab, or any other eruption or breaking out; all which things appear to me to be designed to be symbols of the purity of his soul. 1.81. For if it was necessary to examine the mortal body of the priest that it ought not be imperfect through any misfortune, much more was it necessary to look into his immortal soul, which they say is fashioned in the form of the living God. Now the image of God is the Word, by which all the world was made. 1.102. For God does not allow him even to look upon a harlot, or a profane body or soul, or upon any one who, having put away her pursuit of gain, now wears an elegant and modest appearance, because such a one is unholy in respect of her former profession and way of life; though in other respects she may be looked upon as honourable, by reason of her having purified herself of her former evil courses. For repentance for past sins is a thing to be praised; and no one else need be forbidden to marry her, only let her not come near a priest. For the especial property of the priesthood is justice and purity, which from the first beginning of its creation to the end, seeks a concord utterly irreproachable. 1.117. After he has said this, he immediately proceeds to lay down laws, concerning those who are to use the first fruits, "If therefore, any One,"{13}{#le 21:17.} says he, "should mutilate the priests as to their eyes, or their feet, or any part of their bodies, or if he should have received any blemish, let him not partake of the sacred ministrations by reason of the defects which exist in him, but still let him enjoy those honours which are common to all the priests, because of his irreproachable nobility of birth." 1.118. "Moreover, if any leprosies break out and attack him or if any one of the priests he afflicted with any flux, let him not touch the sacred table, nor any of the duties which are set apart for his race, until the flux stop, or the leprosy change, so that he become again resembling the complexion of sound Flesh."{14}{#le 22:4.} 1.119. And, if any priest do by any chance whatever touch anything that is unclean, or if he should have impure dreams by night, as is very often apt to be the case, let him during all that day touch nothing that has been consecrated, but let him wash himself and the ensuing evening, and after that let him not be hindered from touching them. 1.145. And these things are assigned to the priests from the possessions of each individual, but there are also often especial revenues set apart for them exceedingly suitable for the priests, which are derived from the sacrifices which are offered up; for it is commanded that two portions from two limbs of every victim shall be given to the priests, the arm from the limb on the right side, and the fat from the chest; for the one is a symbol of strength and manly vigour, and of every lawful action in giving, and taking, and acting: and the other is an emblem of human gentleness as far as the angry passions are concerned; 1.146. for it is said that these passions have their abode in the chest, since nature has assigned them the breast for their home as the most suitable place; around which as around a garrison she has thrown, in order more effectually to secure them from being taken, a very strong fence which is called the chest, which she has made of many continuous and very strong bones, binding it firmly with nerves which cannot be broken. 1.147. But from the victims which are sacrificed away from the altar, in order to be eaten, it is commanded that three portions should be given to the priest, an arm, and a jaw-bone, and that which is called the paunch; the arm for the reason which has been mentioned a short time ago; the jaw-bone as a first fruit of that most important of all the members of the body, namely the head, and also of uttered speech, for the stream of speech could not flow out without the motion of these jaws; for they being Agitated{19}{the Greek word here used is seioµ, and the word used for jawbone is siagoµn, which Philo appears to think may be derived from seioµ.} (and it is very likely from this, that they have derived their name 1.148. and the paunch is a kind of excrescence of the belly. And the belly is a kind of stable of that irrational animal the appetite, which, being irrigated by much wine-bibbing and gluttony, is continually washed with incessant provision of meat and drink, and like a swine is delighted while wallowing in the mire; in reference to which fact, a very suitable place indeed has been assigned to that intemperate and most unseemly beast, namely, the place to which all the superfluities are conveyed. 1.149. And the opposite to desire is temperance, which one must endeavour, and labour, and take pains by every contrivance imaginable to acquire, as the very greatest blessing and most perfect benefit both to an individual and to the state. 1.150. Appetite therefore, being a profane, and impure, and unholy thing, is driven beyond the territories of virtue, and is banished as it ought to be; but temperance, being a pure and unblemished virtue, neglecting everything which relates to eating and drinking, and boasting itself as superior to the pleasures of the belly, may be allowed to approach the sacred altars, bringing forward as it does the excrescence of the body, as a memorial that it may be reminded to despise all insatiability and gluttony, and all those things which excite the appetites to this pitch.XXX. 1.151. And beyond all these things he also orders that the priests who minister the offering of the sacrifices, shall receive the skins of the whole burnt offerings (and they amount to an unspeakable number, this being no slight gift, but one of the most exceeding value and importance 1.159. For as it was not consistent with holiness for one who had by any means whatever become the cause of death to any human being to come within the sacred precincts, using the temple as a place of refuge and as an asylum, Moses gave a sort of inferior sanctity to the cities above mentioned, allowing them to give great security, by reason of the privileges and honours conferred upon the inhabitants, who were to be justified in protecting their suppliants if any superior power endeavoured to bring force against them, not by warlike preparations, but by rank, and dignity, and honour, which they had from the laws by reason of the venerable character of the priesthood. 1.162. Or the creatures which are fit to be offered as sacrifices, some are land animals, and some are such as fly through the air. Passing over, therefore, the infinite varieties of birds, God chose only two classes out of them all, the turtledove and the pigeon; because the pigeon is by nature the most gentle of all those birds which are domesticated and gregarious, and the turtle-dove the most gentle of those which love solitude. 1.163. Also, passing over the innumerable troops of land animals, whose very numbers it is not easy to ascertain, he selected these especially as the best--the oxen, and sheep, and goats; for these are the most gentle and the most manageable of all animals. At all events, great herds of oxen, and numerous flocks of goats and sheep, are easily driven by any one, not merely by any man, but by any little child, when they go forth to pasture, and in the same way they are brought back to their folds in good order when the time comes. 1.164. And of this gentleness, there are many other proofs, and the most evident are these: that they all feed on herbage, and that no one of them is carnivorous, and that they have neither crooked talons, nor any projecting tusks or teeth whatever; for the back parts of the upper jaw do not hold teeth, but all the incisor teeth are deficient in them: 1.165. and, besides these facts, they are of all animals the most useful to man. Rams are the most useful for the necessary covering of the body; oxen, for ploughing the ground and preparing the arable land for seed, and for the growth of the crops that shall hereafter come to be threshed out, in order that men may partake of and enjoy food; and the hair and fleeces of goats, where one is woven, or the other sewn together, make movable tents for travellers, and especially for men engaged in military expeditions, whom their necessities constantly compel to abide outside of the city in the open air.XXXIV. 1.166. And the victims must be whole and entire, without any blemish on any part of their bodies, unmutilated, perfect in every part, and without spot or defect of any kind. At all events, so great is the caution used with respect not only to those who offer the sacrifices, but also to the victims which are offered, that the most eminent of the priests are carefully selected to examine whether they have any blemishes or not, and scrutinise them from head to foot, inspecting not only those parts which are easily visible, but all those which are more out of sight, such as the belly and the thighs, lest any slight imperfection should escape notice. 1.167. And the accuracy and minuteness of the investigation is directed not so much on account of the victims themselves, as in order that those who offer them should be irreproachable; for God designed to teach the Jews by these figures, whenever they went up to the altars, when there to pray or to give thanks, never to bring with them any weakness or evil passion in their soul, but to endeavour to make it wholly and entirely bright and clean, without any blemish, so that God might not turn away with aversion from the sight of it.XXXV. 1.202. Again, the hands which are laid upon the head of the victim are a most manifest symbol of irreproachable actions, and of a life which does nothing which is open to accusation, but which in all respects is passed in a manner consistent with the laws and ordices of nature; 1.203. for the law, in the first place, desires that the mind of the man who is offering the sacrifice shall be made holy by being exercised in good and advantageous doctrines; and, in the second place, that his life shall consist of most virtuous actions, so that, in conjunction with the imposition of hands, the man may speak freely out of his cleanly conscience, and may say, 1.204. "These hands have never received any gift as a bribe to commit an unjust action, nor any division of what has been obtained by rapine or by covetousness, nor have they shed innocent blood. nor have they wrought mutilation, nor works of insolence, nor acts of violence, nor have they inflicted any wounds; nor, in fact, have they performed any action whatever which is liable to accusation or to reproach, but have been ministers in everything which is honourable and advantageous, and which is honoured by wisdom, or by the laws, or by honourable and virtuous men."XXXVIII. 1.206. And it is commanded that the belly and the feet shall be washed, which command is a figurative and very expressive one; for, by the belly it is figuratively meant to be signified that it is desirable that the appetites shall be purified, which are full of stains, and intoxication, and drunkenness, being thus a most pernicious evil, existing, and concocted, and exercised to the great injury of the life of mankind. 1.207. And by the command that the feet of the victim should be washed, it is figuratively shown that we must no longer walk upon the earth, but soar aloft and traverse the air. For the soul of the man who is devoted to God, being eager for truth, springs upward and mounts from earth to heaven; and, being borne on wings, traverses the expanse of the air, being eager to be classed with and to move in concert with the sun, and moon, and all the rest of the most sacred and most harmonious company of the stars, under the immediate command and government of God, who has a kingly authority without any rival, and of which he can never be deprived, in accordance with which he justly governs the universe. 1.209. And when I have been investigating these matters, this has appeared to me to be a probable conjecture; the soul which honours the living God, ought for that very reason to honour him not inconsiderately nor ignorantly, but with knowledge and reason; and the reasoning which we indulge in respecting God admits of division and partition, according to each of the divine faculties and excellencies; for God is both all good, and is also the maker and creator of the universe; and he also created it having a foreknowledge of what would take place, and being its preserver and most blessed benefactor, full of every kind of happiness; all which circumstances have in themselves a most dignified and praiseworthy character, both separately and when looked at in conjunction with their kindred qualities; 1.256. for the fine wheaten flour is their continual offering; a tenth part of a sacred measure every day; one half of which is offered up in the morning, and one half in the evening, having been soaked in oil, so that no portion of it can be left for food; for the command of God is, that all the sacrifices of the priests shall be wholly burnt, and that no portion of them shall be allotted for food. Having now, then, to the best of our ability, discussed the matters relating to the sacrifices, we will proceed in due order to speak concerning those who offer Them.{35}{yonge's translation includes a separate treatise title at this point: On Those Who offer Sacrifice. Accordingly, his next paragraph begins with roman numeral I (= XLVIII in the Loeb 1.257. The law chooses that a person who brings a sacrifice shall be pure, both in body and soul; --pure in soul from all passions, and diseases, and vices, which can be displayed either in word or deed; and pure in body from all such things as a body is usually defiled by. 1.258. And it has appointed a burning purification for both these things; for the soul, by means of the animals which are duly fit for sacrifices; and for the body, by ablutions and sprinklings; concerning which we will speak presently; for it is fit to assign the pre-eminence in honour in every point to the superior and domit part of the qualities existing in us, namely, to the soul. 1.259. What, then, is the mode of purifying the soul? "Look," says the law, "take care that the victim which thou bringest to the altar is perfect, wholly without participation in any kind of blemish, selected from many on account of its excellence, by the uncorrupted judgments of the priests, and by their most acute sight, and by their continual practice derived from being exercised in the examination of faultless victims. For if you do not see this with your eyes more than with your reason, you will not wash off all the imperfections and stains which you have imprinted on your whole life, partly in consequence of unexpected events, and partly by deliberate purpose; 1.260. for you will find that this exceeding accuracy of investigation into the animals, figuratively signifies the amelioration of your own disposition and conduct; for the law was not established for the sake of irrational animals, but for that of those who have intellect and reason." So that the real object taken care of is not the condition of the victims sacrificed in order that they may have no blemish, but that of the sacrificers that they may not be defiled by any unlawful passion. 1.261. The body then, as I have already said, he purifies with ablutions and bespringklings, and does not allow a person after he has once washed and sprinkled himself, at once to enter within the sacred precincts, but bids him wait outside for seven days, and to be besprinkled twice, on the third day and on the seventh day; and after this it commands him to wash himself once more, and then it admits him to enter the sacred precincts and to share in the sacred ministrations.XLIX. 1.262. We must consider what great prudence and philosophical wisdom is displayed in this law; for nearly all other persons are besprinkled with pure water, generally in the sea, some in rivers, and others again in vessels of water which they draw from fountains. But Moses, having previously prepared ashes which had been left from the sacred fire (and in what manner shall be explained hereafter 1.263. And the cause of this proceeding may very probably be said to be this:--The lawgiver's intention is that those who approach the service of the living God should first of all know themselves and their own essence. For how can the man who does not know himself ever comprehend the supreme and all-excelling power of God? 1.264. Therefore, our bodily essence is earth and water, of which he reminds us by this purification, conceiving that this result--namely, to know one's self, and to know also of what one is composed, of what utterly valueless substances mere ashes and water are--is of itself the most beneficial purification. 1.265. For when a man is aware of this he will at once reject all vain and treacherous conceit, and, discarding haughtiness and pride, he will seek to become pleasing to God, and to conciliate the merciful power of that Being who hates arrogance. For it is said somewhere with great beauty, "He that exhibits over proud words or actions offends not men alone but God also, the maker of equality and of every thing else that is most excellent." 1.266. Therefore, to us who are amazed and excited by this sprinkling the very elements themselves, earth and water, may almost be said to utter distinct words, and to say plainly, we are the essence of your bodies; nature having mixed us together, divine art has fashioned us into the figure of a man. Being made of us when you were born, you will again be dissolved into us when you come to die; for it is not the nature of any thing to be destroyed so as to become non-existent; but the end brings it back to those elements from which its beginnings come.L. 1.267. But now it is necessary to fulfil our promise and to explain the peculiar propriety involved in this use of ashes. For they are not merely the ashes of wood which has been consumed by fire, but also of an animal particularly suited for this kind of purification. 1.268. For the law Orders{36}{#nu 19:1.} that a red heifer, which has never been brought under the yoke, shall be sacrificed outside of the city, and that the high priest, taking some of the blood, shall seven times sprinkle with it all the things in front of the temple, and then shall burn the whole animal, with its hide and flesh, and with the belly full of all the entrails. And when the flame begins to pour down, then it commands that these three things shall be thrown into the middle of it, a stick of cedar, a stick of hyssop, and a bunch of saffron; and then, when the fire is wholly extinguished, it commands that some man who is clean shall collect the ashes, and shall again place them outside of the city in some open place. 1.269. And what figurative meanings he conceals under these orders as symbols, we have accurately explained in another treatise, in which we have discussed the allegories. It is necessary, therefore, for those who are about to go into the temple to partake of the sacrifice, to be cleansed as to their bodies and as to their souls before their bodies. For the soul is the mistress and the queen, and is superior in every thing, as having received a more divine nature. And the things which cleanse the mind are wisdom and the doctrines of wisdom, which lead to the contemplation of the world and the things in it; and the sacred chorus of the rest of the virtues, and honourable and very praiseworthy actions in accordance with the virtues. 1.270. Let the man, therefore, who is adorned with these qualities go forth in cheerful confidence to the temple which most nearly belongs to him, the most excellent of all abodes to offer himself as a sacrifice. But let him in whom covetousness and a desire of unjust things dwell and display themselves, cover his head and be silent, checking his shameless folly and his excessive impudence, in those matters in which caution is profitable; for the temple of the truly living God may not be approached by unholy sacrifices. 1.271. I should say to such a man: My good man, God is not pleased even though a man bring hecatombs to his altar; for he possesses all things as his own, and stands in need of nothing. But he delights in minds which love God, and in men who practise holiness, from whom he gladly receives cakes and barley, and the very cheapest things, as if they were the most valuable in preference to such as are most costly. 1.272. And even if they bring nothing else, still when they bring themselves, the most perfect completeness of virtue and excellence, they are offering the most excellent of all sacrifices, honouring God, their Benefactor and Saviour, with hymns and thanksgivings; the former uttered by the organs of the voice, and the latter without the agency of the tongue or mouth, the worshippers making their exclamations and invocations with their soul alone, and only appreciable by the intellect, and there is but one ear, namely, that of the Deity which hears them. For the hearing of men does not extend so far as to be sensible of them.LI. 1.281. but if the gifts which proceed from a woman who has lived as a concubine are unholy, how can those be different which proceed from a soul which is deriled in the same manner, which has voluntarily abandoned itself to shame and to the lowest infamy, to drunkenness and gluttony, and covetousness and ambition, and love of pleasure, and to innumerable other kinds of passions, and diseases, and wickednesses? For what time can be long enough to efface those defilements, I indeed do not know. 1.285. The law says, "A fire shall be kept burning on the altar which shall never be extinguished, but shall be kept burning for Ever."{39}{#le 6:9.} I think with great reason and propriety; for, since the graces of God are everlasting, and unceasing, and uninterrupted, which we now enjoy day and night, and since the symbol of gratitude is the sacred flame, it is fitting that it should be kindled, and that it should remain unextinguished for ever. 1.324. But the law, being most especially an interpreter of equal communion, and of courteous humanity among men, has preserved the honour and dignity of each virtue; not permitting any one who is incurably sunk in vice to flee to them, but rejecting all such persons and repelling them to a distance. 1.325. Therefore, as it was aware that no inconsiderable number of wicked men are often mingled in these assemblies, and escape notice by reason of the crowds collected there, in order to prevent that from being the case in this instance, he previously excludes all who are unworthy from the sacred assembly, beginning in the first instance with those who are afflicted with the disease of effeminacy, men-women, who, having adulterated the coinage of nature, are willingly driven into the appearance and treatment of licentious women. He also banishes all those who have suffered any injury or mutilation in their most important members, and those who, seeking to preserve the flower of their beauty so that it may not speedily wither away, have altered the impression of their natural manly appearance into the resemblance of a woman. 2.163. The reason is that a priest has the same relation to a city that the nation of the Jews has to the entire inhabited world. For it serves as a priest--to state the truth--through the use of all purificatory offerings and the guidance both for body and soul of divine laws which have checked the pleasures of the stomach and those under the stomach and [tamed] the mob [of the Senses]{21}{there is a clear problem with the text here, i.e., the noun ochlon lacks a verb.} by having appointed reason as charioteer over the irrational senses; they also have driven back and overturned the undiscriminating and excessive urges of the soul, some by rather gentle instructions and philosophical exhortations, others by rather weighty and forcible rebukes and by fear of punishment, the fear which they brandish threateningly. 2.164. Apart from the fact that the legislation is in a certain way teaching about the priesthood and that the one who lives by the laws is at once considered a priest, or rather a high priest, in the judgment of truth, the following point is also remarkable. The multitude of gods, both male and female, honored in individual cities happens to be undetermined and indefinite. The poetic clan and the great company of humans have spoken fabulously about them, people for whom the search for truth is impractical and beyond their capability of investigation. Yet all do not reverence and honor the same gods, but different people different gods. The reason is that they do not consider as gods those belonging to another land but make the acceptance of them the occasion for laughter and a joke. They charge those who honor them with great foolishness since they completely violate sound sense. 3.89. Or shall we say that to those who have done no wrong the temple is still inaccessible until they have washed themselves, and sprinkled themselves, and purified themselves with the accustomed purifications; but that those who are guilty of indelible crimes, the pollution of which no length of time will ever efface, may approach and dwell among those holy seats; though no decent person, who has any regard for holy things would even receive them in his house?XVI. 3.207. for the soul of a man is a valuable thing, and when that has quitted its habitation, and passed to another place, everything that is left behind by it is polluted as being deprived of the divine image, since the human mind is made as a copy of the mind of God, having been created after the archetypal model, the most sublime reasoning.
21. New Testament, Matthew, 26.26-26.29, 26.61 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sacrifice,symbolism of Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 221, 222
26.26. Ἐσθιόντων δὲ αὐτῶν λαβὼν ὁ Ἰησοῦς ἄρτον καὶ εὐλογήσας ἔκλασεν καὶ δοὺς τοῖς μαθηταῖς εἶπεν Λάβετε φάγετε, τοῦτό ἐστιν τὸ σῶμά μου. 26.27. καὶ λαβὼν ποτήριον [καὶ] εὐχαριστήσας ἔδωκεν αὐτοῖς λέγων 26.28. Πίετε ἐξ αὐτοῦ πάντες, τοῦτο γάρ ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ περὶ πολλῶν ἐκχυννόμενον εἰς ἄφεσιν ἁμαρτιῶν· 26.29. λέγω δὲ ὑμῖν, οὐ μὴ πίω ἀπʼ ἄρτι ἐκ τούτου τοῦ γενήματος τῆς ἀμπέλου ἕως τῆς ἡμέρας ἐκείνης ὅταν αὐτὸ πίνω μεθʼ ὑμῶν καινὸν ἐν τῇ βασιλείᾳ τοῦ πατρός μου. 26.61. Οὗτος ἔφη Δύναμαι καταλῦσαι τὸν ναὸν τοῦ θεοῦ καὶ διὰ τριῶν ἡμερῶν οἰκοδομῆσαι. 26.26. As they were eating, Jesus took bread, gave thanks for it, and broke it. He gave to the disciples, and said, "Take, eat; this is my body." 26.27. He took the cup, gave thanks, and gave to them, saying, "All of you drink it, 26.28. for this is my blood of the new covet, which is poured out for many for the remission of sins. 26.29. But I tell you that I will not drink of this fruit of the vine from now on, until that day when I drink it anew with you in my Father's kingdom." 26.61. and said, "This man said, 'I am able to destroy the temple of God, and to build it in three days.'"
22. New Testament, 2 Corinthians, 2.15, 6.16 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sacrifice,symbolism of Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 220, 221
2.15. ὅτι Χριστοῦ εὐωδία ἐσμὲν τῷ θεῷ ἐν τοῖς σωζομένοις καὶ ἐν τοῖς ἀπολλυμένοις, 6.16. τίς δὲ συνκατάθεσις ναῷ θεοῦ μετὰ εἰδώλων; ἡμεῖς γὰρ ναὸς θεοῦ ἐσμὲν ζῶντος· καθὼς εἶπεν ὁ θεὸς ὅτι
23. New Testament, Luke, 22.17-22.20 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sacrifice,symbolism of Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 221, 222
22.17. καὶ δεξάμενος ποτήριον εὐχαριστήσας εἶπεν Λάβετε τοῦτο καὶ διαμερίσατε εἰς ἑαυτούς· 22.18. λέγω γὰρ ὑμῖν, οὐ μὴ πίω ἀπὸ τοῦ νῦν ἀπὸ τοῦ γενήματος τῆς ἀμπέλου ἕως οὗ ἡ βασιλεία τοῦ θεοῦ ἔλθῃ. 22.19. καὶ λαβὼν ἄρτον εὐχαριστήσας ἔκλασεν καὶ ἔδωκεν αὐτοῖς λέγων Τοῦτό ἐστιν τὸ σῶμά μου ⟦τὸ ὑπὲρ ὑμῶν διδόμενον· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. 22.20. καὶ τὸ ποτήριον ὡσαύτως μετὰ τὸ δειπνῆσαι, λέγων Τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐν τῷ αἵματί μου, τὸ ὑπὲρ ὑμῶν ἐκχυννόμενον⟧. 22.17. He received a cup, and when he had given thanks, he said, "Take this, and share it among yourselves, 22.18. for I tell you, I will not drink at all again from the fruit of the vine, until the Kingdom of God comes." 22.19. He took bread, and when he had given thanks, he broke it, and gave to them, saying, "This is my body which is given for you. Do this in memory of me." 22.20. Likewise, he took the cup after supper, saying, "This cup is the new covet in my blood, which is poured out for you.
24. New Testament, John, 6.35-6.59, 6.61 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sacrifice,symbolism of Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 216
6.35. εἶπεν αὐτοῖς ὁ Ἰησοῦς Ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς· ὁ ἐρχόμενος πρὸς ἐμὲ οὐ μὴ πεινάσῃ, καὶ ὁ πιστεύων εἰς ἐμὲ οὐ μὴ διψήσει πώποτε. 6.36. ἀλλʼ εἶπον ὑμῖν ὅτι καὶ ἑωράκατέ [με] καὶ οὐ πιστεύετε. 6.37. Πᾶν ὃ δίδωσίν μοι ὁ πατὴρ πρὸς ἐμὲ ἥξει, καὶ τὸν ἐρχόμενον πρός με οὐ μὴ ἐκβάλω ἔξω, 6.38. ὅτι καταβέβηκα ἀπὸ τοῦ οὐρανοῦ οὐχ ἵνα ποιῶ τὸ θέλημα τὸ ἐμὸν ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με· 6.39. τοῦτο δέ ἐστιν τὸ θέλημα τοῦ πέμψαντός με ἵνα πᾶν ὃ δέδωκέν μοι μὴ ἀπολέσω ἐξ αὐτοῦ ἀλλὰ ἀναστήσω αὐτὸ τῇ ἐσχάτῃ ἡμέρᾳ. 6.40. τοῦτο γάρ ἐστιν τὸ θέλημα τοῦ πατρός μου ἵνα πᾶς ὁ θεωρῶν τὸν υἱὸν καὶ πιστεύων εἰς αὐτὸν ἔχῃ ζωὴν αἰώνιον, καὶ ἀναστήσω αὐτὸν ἐγὼ τῇ ἐσχάτῃ ἡμέρᾳ. 6.41. Ἐγόγγυζον οὖν οἱ Ἰουδαῖοι περὶ αὐτοῦ ὅτι εἶπεν Ἐγώ εἰμι ὁ ἄρτος ὁ καταβὰς ἐκ τοῦ οὐρανοῦ, καὶ ἔλεγον 6.42. Οὐχὶ οὗτός ἐστιν Ἰησοῦς ὁ υἱὸς Ἰωσήφ, οὗ ἡμεῖς οἴδαμεν τὸν πατέρα καὶ τὴν μητέρα; πῶς νῦν λέγει ὅτι Ἐκ τοῦ οὐρανοῦ καταβέβηκα; 6.43. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτοῖς Μὴ γογγύζετε μετʼ ἀλλήλων. 6.44. οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ὁ πατὴρ ὁ πέμψας με ἑλκύσῃ αὐτόν, κἀγὼ ἀναστήσω αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ. 6.45. ἔστιν γεγραμμένον ἐν τοῖς προφήταις Καὶ ἔσονται πάντες. διδακτοὶ θεοῦ· πᾶς ὁ ἀκούσας παρὰ τοῦ πατρὸς καὶ μαθὼν ἔρχεται πρὸς ἐμέ. 6.46. οὐχ ὅτι τὸν πατέρα ἑώρακέν τις εἰ μὴ ὁ ὢν παρὰ [τοῦ] θεοῦ, οὗτος ἑώρακεν τὸν πατέρα. 6.47. ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ πιστεύων ἔχει ζωὴν αἰώνιον. 6.48. ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς· 6.49. οἱ πατέρες ὑμῶν ἔφαγον ἐν τῇ ἐρήμῳ τὸ μάννα καὶ ἀπέθανον· 6.50. οὗτός ἐστιν ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβαίνων ἵνα τις ἐξ αὐτοῦ φάγῃ καὶ μὴ ἀποθάνῃ· 6.51. ἐγώ εἰμι ὁ ἄρτος ὁ ζῶν ὁ ἐκ τοῦ οὐρανοῦ καταβάς· ἐάν τις φάγῃ ἐκ τούτου τοῦ ἄρτου ζήσει εἰς τὸν αἰῶνα, καὶ ὁ ἄρτος δὲ ὃν ἐγὼ δώσω ἡ σάρξ μου ἐστὶν ὑπὲρ τῆς τοῦ κόσμου ζωῆς. 6.52. Ἐμάχοντο οὖν πρὸς ἀλλήλους οἱ Ἰουδαῖοι λέγοντες Πῶς δύναται οὗτος ἡμῖν δοῦναι τὴν σάρκα [αὐτοῦ] φαγεῖν; 6.53. εἶπεν οὖν αὐτοῖς [ὁ] Ἰησοῦς Ἀμὴν ἀμὴν λέγω ὑμῖν, ἐὰν μὴ φάγητε τὴν σάρκα τοῦ υἱοῦ τοῦ ἀνθρώπου καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς. 6.54. ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἔχει ζωὴν αἰώνιον, κἀγὼ ἀναστήσω αὐτὸν τῇ ἐσχάτῃ ἡμέρᾳ· 6.55. ἡ γὰρ σάρξ μου ἀληθής ἐστι βρῶσις, καὶ τὸ αἷμά μου ἀληθής ἐστι πόσις. 6.56. ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἐν ἐμοὶ μένει κἀγὼ ἐν αὐτῷ. 6.57. καθὼς ἀπέστειλέν με ὁ ζῶν πατὴρ κἀγὼ ζῶ διὰ τὸν πατέρα, καὶ ὁ τρώγων με κἀκεῖνος ζήσει διʼ ἐμέ. 6.58. οὗτός ἐστιν ὁ ἄρτος ὁ ἐξ οὐρανοῦ καταβάς, οὐ καθὼς ἔφαγον οἱ πατέρες καὶ ἀπέθανον· ὁ τρώγων τοῦτον τὸν ἄρτον ζήσει εἰς τὸν αἰῶνα. 6.59. Ταῦτα εἶπεν ἐν συναγωγῇ διδάσκων ἐν Καφαρναούμ. 6.61. εἰδὼς δὲ ὁ Ἰησοῦς ἐν ἑαυτῷ ὅτι γογγύζουσιν περὶ τούτου οἱ μαθηταὶ αὐτοῦ εἶπεν αὐτοῖς Τοῦτο ὑμᾶς σκανδαλίζει; 6.35. Jesus said to them. "I am the bread of life. He who comes to me will not be hungry, and he who believes in me will never be thirsty. 6.36. But I told you that you have seen me, and yet you don't believe. 6.37. All those who the Father gives me will come to me. Him who comes to me I will in no way throw out. 6.38. For I have come down from heaven, not to do my own will, but the will of him who sent me. 6.39. This is the will of my Father who sent me, that of all he has given to me I should lose nothing, but should raise him up at the last day. 6.40. This is the will of the one who sent me, that everyone who sees the Son, and believes in him, should have eternal life; and I will raise him up at the last day." 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?'" 6.43. Therefore Jesus answered them, "Don't murmur among yourselves. 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. 6.47. Most assuredly, I tell you, he who believes in me has eternal life. 6.48. I am the bread of life. 6.49. Your fathers ate the manna in the wilderness, and they died. 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." 6.52. The Jews therefore contended with one another, saying, "How can this man give us his flesh to eat?" 6.53. Jesus therefore said to them, "Most assuredly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you don't have life in yourselves. 6.54. He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. 6.55. For my flesh is food indeed, and my blood is drink indeed. 6.56. He who eats my flesh and drinks my blood lives in me, and I in him. 6.57. As the living Father sent me, and I live because of the Father; so he who feeds on me, he will also live because of me. 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." 6.59. These things he said in the synagogue, as he taught in Capernaum. 6.61. But Jesus knowing in himself that his disciples murmured at this, said to them, "Does this cause you to stumble?
25. New Testament, Romans, 9.4, 12.1 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sacrifice,symbolism of Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 220
9.4. ὧν ἡ υἱοθεσία καὶ ἡ δόξα καὶ αἱ διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, 12.1. Παρακαλῶ οὖν ὑμᾶς, ἀδελφοί, διὰ τῶν οἰκτιρμῶν τοῦ θεοῦ παραστῆσαι τὰ σώματα ὑμῶν θυσίαν ζῶσαν ἁγίαν τῷ θεῷ εὐάρεστον, τὴν λογικὴν λατρείαν ὑμῶν· 9.4. who are Israelites; whose is the adoption, the glory, the covets, the giving of the law, the service, and the promises; 12.1. Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service.
26. New Testament, Philippians, 4.18 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sacrifice,symbolism of Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 220
4.18. ἀπέχω δὲ πάντα καὶ περισσεύω· πεπλήρωμαι δεξάμενος παρὰ Ἐπαφροδίτου τὰ παρʼ ὑμῶν,ὀσμὴν εὐωδίας,θυσίαν δεκτήν, εὐάρεστον τῷ θεῷ. 4.18. But I have all things, and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing sacrifice to God.
27. New Testament, Acts, 2.46-2.47, 3.1, 5.42, 7.1-7.53 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •sacrifice,symbolism of Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 217
2.46. καθʼ ἡμέραν τε προσκαρτεροῦντες ὁμοθυμαδὸν ἐν τῷ ἱερῷ, κλῶντές τε κατʼ οἶκον ἄρτον, μετελάμβανον τροφῆς ἐν ἀγαλλιάσει καὶ ἀφελότητι καρδίας, 2.47. αἰνοῦντες τὸν θεὸν καὶ ἔχοντες χάριν πρὸς ὅλον τὸν λαόν. ὁ δὲ κύριος προσετίθει τοὺς σωζομένους καθʼ ἡμέραν ἐπὶ τὸ αὐτό. 3.1. Πέτρος δὲ καὶ Ἰωάνης ἀνέβαινον εἰς τὸ ἱερὸν ἐπὶ τὴν ὥραν τῆς προσευχῆς τὴν ἐνάτην, 5.42. πᾶσάν τε ἡμέραν ἐν τῷ ἱερῷ καὶ κατʼ οἶκον οὐκ ἐπαύοντο διδάσκοντες καὶ εὐαγγελιζόμενοι τὸν χριστὸν Ἰησοῦν. 7.1. Εἶπεν δὲ ὁ ἀρχιερεύς Εἰ ταῦτα οὕτως ἔχει; 7.2. ὁ δὲ ἔφη Ἄνδρες ἀδελφοὶ καὶ πατέρες, ἀκούσατε. Ὁ θεὸς τῆς δόξης ὤφθη τῷ πατρὶ ἡμῶν Ἀβραὰμ ὄντι ἐν τῇ Μεσοποταμίᾳ πρὶν ἢ κατοικῆσαι αὐτὸν ἐν Χαρράν, 7.3. καὶ εἶπεν πρὸς αὐτόν Ἔξελθε ἐκ τῆς γῆς σου καὶ τῆς συγγενείας σου, καὶ δεῦρο εἰς τὴν γῆν ἣν ἄν σοι δείξω· 7.4. τότε ἐξελθὼν ἐκ γῆς Χαλδαίων κατῴκησεν ἐν Χαρράν. κἀκεῖθεν μετὰ τὸ ἀποθανεῖν τὸν πατέρα αὐτοῦ μετῴκισεν αὐτὸν εἰς τὴν γῆν ταύτην εἰς ἣν ὑμεῖς νῦν κατοικεῖτε, 7.5. καὶοὐκ ἔδωκεν αὐτῷ κληρονομίαν ἐν αὐτῇ οὐδὲ βῆμα ποδός, καὶ ἐπηγγείλατο δοῦναι αὐτῷ εἰς κατάσχεσιν αὐτὴν καὶ τῷ σπέρματι αὐτοῦ μετʼ αὐτόν, οὐκ ὄντος αὐτῷ τέκνου. 7.6. ἐλάλησεν δὲ οὕτως ὁ θεὸς ὅτιἔσται τὸ σπέρμα αὐτοῦ πάροικον ἐν γῇ ἀλλοτρίᾳ, καὶ δουλώσουσιν αὐτὸ καὶ κακώσουσιν ἔτη τετρακόσια· 7.7. καὶ τὸ ἔθνος ᾧ ἂν δουλεύσουσιν κρινῶ ἐγώ, ὁ θεὸς εἶπεν, καὶ μετὰ ταῦτα ἐξελεύσονται καὶ λατρεύσουσίν μοι ἐν τῷ τόπῳτούτῳ. 7.8. καὶ ἔδωκεν αὐτῷ διαθήκην περιτομῆς· καὶ οὕτως ἐγέννησεν τὸν Ἰσαὰκ καὶ περιέτεμεν αὐτὸν τῇ ἡμέρᾳ τῇ ὀγδόῃ, καὶ Ἰσαὰκ τὸν Ἰακώβ, καὶ Ἰακὼβ τοὺς δώδεκα πατριάρχας. 7.9. Καὶ οἱ πατριάρχαιζηλώσαντες τὸν Ἰωσὴφ ἀπέδοντο εἰς Αἴγυπτον· καὶ ἦν ὁ θεὸς μετʼ αὐτοῦ, 7.10. καὶ ἐξείλατο αὐτὸν ἐκ πασῶν τῶν θλίψεων αὐτοῦ, καὶ ἔδωκεν αὐτῷ χάριν καὶ σοφίαν ἐναντίον Φαραὼ βασιλέως Αἰγύπτου, καὶ κατέστησεν αὐτὸν ἡγούμενον ἐπʼ Αἴγυπτον καὶ ὅλον τὸν οἶκον αὐτοῦ 7.11. ἦλθεν δὲ λιμὸς ἐφʼ ὅλην τὴν Αἴγυπτον καὶΧαναὰν καὶ θλίψις μεγάλη, καὶ οὐχ ηὕρισκον χορτάσματα οἱ πατέρες ἡμῶν· 7.12. ἀκούσας δὲ Ἰακὼβ ὄντα σιτία εἰς Αἴγυπτον ἐξαπέστειλεν τοὺς πατέρας ἡμῶν πρῶτον· 7.13. καὶ ἐν τῷ δευτέρῳ ἐγνωρίσθη Ἰωσὴφ τοῖς ἀδελφοῖς αὐτοῦ, καὶ φανερὸν ἐγένετο τῷ Φαραὼ τὸ γένος Ἰωσήφ. 7.14. ἀποστείλας δὲ Ἰωσὴφ μετεκαλέσατο Ἰακὼβ τὸν πατέρα αὐτοῦ καὶ πᾶσαν τὴν συγγένειαν ἐν ψυχαῖς ἑβδομήκοντα πέντε, 7.15. κατέβη δὲ Ἰακὼβ [εἰς Αἴγυπτον]. καὶ ἐτελεύτησεν αὐτὸς καὶ οἱ πατέρες ἡμῶν, 7.16. καὶ μετετέθησαν εἰς Συχὲμ καὶ ἐτέθησαν ἐν τῷ μνήματι ᾧ ὠνήσατο Ἀβραὰμ τιμῆς ἀργυρίου παρὰ τῶν υἱῶν Ἑμμὼρ ἐν Συχέμ. 7.17. Καθὼς δὲ ἤγγιζεν ὁ χρόνος τῆς ἐπαγγελίας ἧς ὡμολόγησεν ὁ θεὸς τῷ Ἀβραάμ, ηὔξησεν ὁ λαὸς καὶ ἐπληθύνθη ἐν Ἀἰγύπτῳ, 7.18. ἄχρι οὗἀνέστη βασιλεὺς ἕτερος ἐπʼ Αἴγυπτον, ὃς οὐκ ᾔδει τὸν Ἰωσήφ. 7.19. οὗτος κατασοφισάμενος τὸ γένος ἡμῶν ἐκάκωσεν τοὺς πατέρας τοῦ ποιεῖν τὰ βρέφη ἔκθετα αὐτῶν εἰς τὸ μὴ ζωογονεῖσθαι. 7.20. ἐν ᾧ καιρῷ ἐγεννήθη Μωυσῆς, καὶ ἦνἀστεῖος τῷ θεῷ· ὃς ἀνετράφη μῆνας τρεῖς ἐν τῷ οἴκῳ τοῦ πατρός· 7.21. ἐκτεθέντος δὲ αὐτοῦἀνείλατο αὐτὸν ἡ θυγάτηρ Φαραὼ καὶ ἀνεθρέψατο αὐτὸν ἑαυτῇ εἰς υἱόν. 7.22. καὶ ἐπαιδεύθη Μωυσῆς πάσῃ σοφίᾳ Αἰγυπτίων, ἦν δὲ δυνατὸς ἐν λόγοις καὶ ἔργοις αὐτοῦ. 7.23. Ὡς δὲ ἐπληροῦτο αὐτῷ τεσσερακονταετὴς χρόνος, ἀνέβη ἐπὶ τὴν καρδίαν αὐτοῦ ἐπισκέψασθαι τοὺς ἀδελφοὺς αὐτοῦ τοὺς υἱοὺς Ἰσραήλ. 7.24. καὶ ἰδών τινα ἀδικούμενον ἠμύνατο καὶ ἐποίησεν ἐκδίκησιν τῷ καταπονουμένῳ πατάξας τὸν Αἰγύπτιον. 7.25. ἐνόμιζεν δὲ συνιέναι τοὺς ἀδελφοὺς ὅτι ὁ θεὸς διὰ χειρὸς αὐτοῦ δίδωσιν σωτηρίαν αὐτοῖς, οἱ δὲ οὐ συνῆκαν. 7.26. τῇ τε ἐπιούσῃ ἡμέρᾳ ὤφθη αὐτοῖς μαχομένοις καὶ συνήλλασσεν αὐτοὺς εἰς εἰρήνην εἰπών Ἄνδρες, ἀδελφοί ἐστε· ἵνα τί ἀδικεῖτε ἀλλήλους; 7.27. ὁ δὲ ἀδικῶν τὸν πλησίον ἀπώσατο αὐτὸν εἰπών Τίς σὲ κατέστησεν ἄρχοντα καὶ δικαστὴν ἐφʼ ἡμῶν; 7.28. μὴ ἀνελεῖν με σὺ θέλεις ὃν τρόπον ἀνεῖλες ἐχθὲς τὸν Αἰγύπτιον; 7.29. ἔφυγεν δὲ Μωυσῆς ἐν τῷ λόγῳ τούτῳ, καὶ ἐγένετο πάροικος ἐν γῇ Μαδιάμ, οὗ ἐγέννησεν υἱοὺς δύο. 7.30. Καὶ πληρωθέντων ἐτῶν τεσσεράκονταὤφθη αὐτῷ ἐν τῇ ἐρήμῳ τοῦ ὄρους Σινὰ ἄγγελος ἐν φλογὶ πυρὸς βάτου· 7.31. ὁ δὲ Μωυσῆς ἰδὼν ἐθαύμασεν τὸ ὅραμα· προσερχομένου δὲ αὐτοῦ κατανοῆσαι ἐγένετο φωνὴ Κυρίου 7.32. Ἐγὼ ὁ θεὸς τῶν πατέρων σου, ὁ θεὸς Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ. ἔντρομος δὲ γενόμενος Μωυσῆς οὐκ ἐτόλμα κατανοῆσαι. 7.33. εἶπεν δὲ αὐτῷ ὁ κύριος Λῦσον τὸ ὑπόδημα τῶν ποδῶν σου, ὁ γὰρ τόπος ἐφʼ ᾧ ἕστηκας γῆ ἁγία ἐστίν. 7.34. ἰδὼν εἶδον τὴν κάκωσιν τοῦ λαοῦ μου τοῦ ἐν Αἰγύπτῳ, καὶ τοῦ στεναγμοῦ αὐτοῦ ἤκουσα, καὶ κατέβην ἐξελέσθαι αὐτούς· καὶ νῦν δεῦρο ἀποστείλω σε εἰς Αἴγυπτον. 7.35. Τοῦτον τὸν Μωυσῆν, ὃν ἠρνήσαντο εἰπόντεςΤίς σε κατέστησεν ἄρχοντα καὶ δικαστήν; τοῦτον ὁ θεὸς καὶ ἄρχοντα καὶ λυτρωτὴν ἀπέσταλκεν σὺν χειρὶ ἀγγέλου τοῦ ὀφθέντος αὐτῷ ἐν τῇ βάτῳ. 7.36. οὗτος ἐξήγαγεν αὐτοὺς ποιήσαςτέρατα καὶ σημεῖα ἐν τῇ Αἰγύπτῳ καὶ ἐν Ἐρυθρᾷ Θαλάσσῃ καὶἐν τῇ ἐρήμῳ ἔτη τεσσεράκοντα. 7.37. οὗτός ἐστιν ὁ Μωυσῆς ὁ εἴπας τοῖς υἱοῖς Ἰσραήλ Προφήτην ὑμῖν ἀναστήσει ὁ θεὸς ἐκ τῶν ἀδελφῶν ὑμῶν 7.38. ὡς ἐμέ. οὗτός ἐστιν ὁ γενόμενος ἐν τῇ ἐκκλησίᾳ ἐν τῇ ἐρήμῳ μετὰ τοῦ ἀγγέλου τοῦ λαλοῦντος αὐτῷ ἐν τῷ ὄρει Σινὰ καὶ τῶν πατέρων ἡμῶν, ὃς ἐδέξατο λόγια ζῶντα δοῦναι ὑμῖν, 7.39. ᾧ οὐκ ἠθέλησαν ὑπήκοοι γενέσθαι οἱ πατέρες ἡμῶν ἀλλὰ ἀπώσαντο καὶ ἐστράφησαν ἐν ταῖς καρδίαις αὐτῶν εἰς Αἴγυπτον, 7.40. εἰπόντες τῷ Ἀαρών Ποίησον ἡμῖν θεοὺς οἳ προπορεύσονται ἡμῶν· ὁ γὰρ Μωυσῆς οὗτος, ὃς ἐξήγαγεν ἡμᾶς ἐκ γῆς Αἰγύπτου, οὐκ οἴδαμεν τί ἐγένετο αὐτῷ. 7.41. καὶ ἐμοσχοποίησαν ἐν ταῖς ἡμέραις ἐκείναις καὶ ἀνήγαγον θυσίαν τῷ εἰδώλῳ, καὶ εὐφραίνοντο ἐν τοῖς ἔργοις τῶν χειρῶν αὐτῶν. 7.42. ἔστρεψεν δὲ ὁ θεὸς καὶ παρέδωκεν αὐτοὺς λατρεύειν τῇ στρατιᾷ τοῦ οὐρανοῦ, καθὼς γέγραπται ἐν Βίβλῳ τῶν προφητῶν 7.43. 7.44. Ἡ σκηνὴ τοῦ μαρτυρίου ἦν τοῖς πατράσιν ἡμῶν ἐν τῇ ἐρήμῳ, καθὼς διετάξατο ὁ λαλῶν τῷ Μωυσῇ ποιῆσαι αὐτὴνκατὰ τὸν τύπον ὃν ἑωράκει, 7.45. ἣν καὶ εἰσήγαγον διαδεξάμενοι οἱ πατέρες ἡμῶν μετὰ Ἰησοῦ ἐν τῇ κατασχέσει τῶν ἐθνῶν ὧν ἐξῶσεν ὁ θεὸς ἀπὸ προσώπου τῶν πατέρων ἡμῶν ἕως τῶν ἡμερῶν Δαυείδ· 7.46. ὃς εὗρεν χάριν ἐνώπιον τοῦ θεοῦ καὶ ᾐτήσατο εὑρεῖν σκήνωμα τῷ θεῷ Ἰακώβ. 7.47. Σολομῶν δὲ οἰκοδόμησεν αὐτῷ οἶκον. 7.48. ἀλλʼ οὐχ ὁ ὕψιστος ἐν χειροποιήτοις κατοικεῖ· καθὼς ὁ προφήτης λέγει 7.49. 7.50. 7.51. Σκληροτράχηλοι καὶ ἀπερίτμητοι καρδίαις καὶ τοῖς ὠσίν, ὑμεῖς ἀεὶ τῷ πνεύματι τῷ ἁγίῳ ἀντιπίπτετε, ὡς οἱ πατέρες ὑμῶν καὶ ὑμεῖς. 7.52. τίνα τῶν προφητῶν οὐκ ἐδίωξαν οἱ πατέρες ὑμῶν; καὶ ἀπέκτειναν τοὺς προκαταγγείλαντας περὶ τῆς ἐλεύσεως τοῦ δικαίου οὗ νῦν ὑμεῖς προδόται καὶ φονεῖς ἐγένεσθε, 7.53. οἵτινες ἐλάβετε τὸν νόμον εἰς διαταγὰς ἀγγέλων, καὶ οὐκ ἐφυλάξατε. 2.46. Day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart, 2.47. praising God, and having favor with all the people. The Lord added to the assembly day by day those who were being saved. 3.1. Peter and John were going up into the temple at the hour of prayer, the ninth hour. 5.42. Every day, in the temple and at home, they never stopped teaching and preaching Jesus, the Christ. 7.1. The high priest said, "Are these things so?" 7.2. He said, "Brothers and fathers, listen. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he lived in Haran, 7.3. and said to him, 'Get out of your land, and from your relatives, and come into a land which I will show you.' 7.4. Then he came out of the land of the Chaldaeans, and lived in Haran. From there, when his father was dead, God moved him into this land, where you are now living. 7.5. He gave him no inheritance in it, no, not so much as to set his foot on. He promised that he would give it to him in possession, and to his seed after him, when he still had no child. 7.6. God spoke in this way: that his seed would live as aliens in a strange land, and that they would be enslaved and mistreated for four hundred years. 7.7. 'I will judge the nation to which they will be in bondage,' said God, 'and after that will they come out, and serve me in this place.' 7.8. He gave him the covet of circumcision. So Abraham became the father of Isaac, and circumcised him the eighth day. Isaac became the father of Jacob, and Jacob became the father of the twelve patriarchs. 7.9. "The patriarchs, moved with jealousy against Joseph, sold him into Egypt. God was with him, 7.10. and delivered him out of all his afflictions, and gave him favor and wisdom before Pharaoh, king of Egypt. He made him governor over Egypt and all his house. 7.11. Now a famine came over all the land of Egypt and Canaan, and great affliction. Our fathers found no food. 7.12. But when Jacob heard that there was grain in Egypt, he sent out our fathers the first time. 7.13. On the second time Joseph was made known to his brothers, and Joseph's race was revealed to Pharaoh. 7.14. Joseph sent, and summoned Jacob, his father, and all his relatives, seventy-five souls. 7.15. Jacob went down into Egypt, and he died, himself and our fathers, 7.16. and they were brought back to Shechem, and laid in the tomb that Abraham bought for a price in silver from the sons of Hamor of Shechem. 7.17. "But as the time of the promise came close which God swore to Abraham, the people grew and multiplied in Egypt, 7.18. until there arose a different king, who didn't know Joseph. 7.19. The same dealt slyly with our race, and mistreated our fathers, that they should throw out their babies, so that they wouldn't stay alive. 7.20. At that time Moses was born, and was exceedingly handsome. He was nourished three months in his father's house. 7.21. When he was thrown out, Pharaoh's daughter took him up, and reared him as her own son. 7.22. Moses was instructed in all the wisdom of the Egyptians. He was mighty in his words and works. 7.23. But when he was forty years old, it came into his heart to visit his brothers, the children of Israel. 7.24. Seeing one of them suffer wrong, he defended him, and avenged him who was oppressed, striking the Egyptian. 7.25. He supposed that his brothers understood that God, by his hand, was giving them deliverance; but they didn't understand. 7.26. "The day following, he appeared to them as they fought, and urged them to be at peace again, saying, 'Sirs, you are brothers. Why do you wrong one to another?' 7.27. But he who did his neighbor wrong pushed him away, saying, 'Who made you a ruler and a judge over us? 7.28. Do you want to kill me, as you killed the Egyptian yesterday?' 7.29. Moses fled at this saying, and became a stranger in the land of Midian, where he became the father of two sons. 7.30. "When forty years were fulfilled, an angel of the Lord appeared to him in the wilderness of Mount Sinai , in a flame of fire in a bush. 7.31. When Moses saw it, he wondered at the sight. As he came close to see, a voice of the Lord came to him, 7.32. 'I am the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob.' Moses trembled, and dared not look. 7.33. The Lord said to him, 'Take your sandals off of your feet, for the place where you stand is holy ground. 7.34. I have surely seen the affliction of my people that is in Egypt , and have heard their groaning. I have come down to deliver them. Now come, I will send you into Egypt.' 7.35. "This Moses, whom they refused, saying, 'Who made you a ruler and a judge?' -- God has sent him as both a ruler and a deliverer with the hand of the angel who appeared to him in the bush. 7.36. This man led them out, having worked wonders and signs in Egypt, in the Red Sea, and in the wilderness forty years. 7.37. This is that Moses, who said to the children of Israel , 'The Lord God will raise up a prophet to you from among your brothers, like me.' 7.38. This is he who was in the assembly in the wilderness with the angel that spoke to him on Mount Sinai, and with our fathers, who received living oracles to give to us, 7.39. to whom our fathers wouldn't be obedient, but rejected him, and turned back in their hearts to Egypt , 7.40. saying to Aaron, 'Make us gods that will go before us, for as for this Moses, who led us out of the land of Egypt , we don't know what has become of him.' 7.41. They made a calf in those days, and brought a sacrifice to the idol, and rejoiced in the works of their hands. 7.42. But God turned, and gave them up to serve the host of the sky, as it is written in the book of the prophets, 'Did you offer to me slain animals and sacrifices Forty years in the wilderness, O house of Israel ? 7.43. You took up the tent of Moloch, The star of your god Rephan, The figures which you made to worship. I will carry you away beyond Babylon.' 7.44. "Our fathers had the tent of the testimony in the wilderness, even as he who spoke to Moses appointed, that he should make it according to the pattern that he had seen; 7.45. which also our fathers, in their turn, brought in with Joshua when they entered into the possession of the nations, whom God drove out before the face of our fathers, to the days of David, 7.46. who found favor in the sight of God, and asked to find a habitation for the God of Jacob. 7.47. But Solomon built him a house. 7.48. However, the Most High doesn't dwell in temples made with hands, as the prophet says, 7.49. 'heaven is my throne, And the earth the footstool of my feet. What kind of house will you build me?' says the Lord; 'Or what is the place of my rest? 7.50. Didn't my hand make all these things?' 7.51. "You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do. 7.52. Which of the prophets didn't your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers. 7.53. You received the law as it was ordained by angels, and didn't keep it!"
28. New Testament, 1 Corinthians, 3.16, 5.7, 8.4, 8.5, 8.6, 8.13, 9.13, 10.1-11.33, 10.14, 10.15, 10.16, 10.17, 10.18, 10.19, 10.20, 10.21, 10.22, 11.23, 11.24, 11.25, 11.26 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 220, 221
10.21. οὐ δύνασθε ποτήριον Κυρίου πίνειν καὶ ποτήριον δαιμονίων· οὐ δύνασθετραπέζης Κυρίουμετέχειν καὶ τραπέζης δαιμονίων. 10.21. You can't both drink the cup of the Lord and the cup of demons.You can't both partake of the table of the Lord, and of the table ofdemons.
29. New Testament, Mark, 14.22-14.25, 14.58 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sacrifice,symbolism of Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 216, 221, 222
14.22. Καὶ ἐσθιόντων αὐτῶν λαβὼν ἄρτον εὐλογήσας ἔκλασεν καὶ ἔδωκεν αὐτοῖς καὶ εἶπεν Λάβετε, τοῦτό ἐστιν τὸ σῶμά μου. 14.23. καὶ λαβὼν ποτήριον εὐχαριστήσας ἔδωκεν αὐτοῖς, καὶ ἔπιον ἐξ αὐτοῦ πάντες. 14.24. καὶ εἶπεν αὐτοῖς Τοῦτό ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ ἐκχυννόμενον ὑπὲρ πολλῶν· 14.25. ἀμὴν λέγω ὑμῖν ὅτι οὐκέτι οὐ μὴ πίω ἐκ τοῦ γενήματος τῆς ἀμπέλου ἕως τῆς ἡμέρας ἐκείνης ὅταν αὐτὸ πίνω καινὸν ἐν τῇ βασιλείᾳ τοῦ θεοῦ. 14.58. ὅτι Ἡμεῖς ἠκούσαμεν αὐτοῦ λέγοντος ὅτι Ἐγὼ καταλύσω τὸν ναὸν τοῦτον τὸν χειροποίητον καὶ διὰ τριῶν ἡμερῶν ἄλλον ἀχειροποίητον οἰκοδομήσω· 14.22. As they were eating, Jesus took bread, and when he had blessed, he broke it, and gave to them, and said, "Take, eat. This is my body." 14.23. He took the cup, and when he had given thanks, he gave to them. They all drank of it. 14.24. He said to them, "This is my blood of the new covet, which is poured out for many. 14.25. Most assuredly I tell you, I will no more drink of the fruit of the vine, until that day when I drink it anew in the Kingdom of God." 14.58. "We heard him say, 'I will destroy this temple that is made with hands, and in three days I will build another made without hands.'"
30. Epigraphy, Lscg, 39.22-39.24  Tagged with subjects: •nan Found in books: Hitch (2017), Animal sacrifice in the ancient Greek world, 127