1. Hebrew Bible, Song of Songs, 5.2 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Canon (scriptural), Canonical • Scriptures
Found in books: Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 59; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 251
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5.2 אֲנִי יְשֵׁנָה וְלִבִּי עֵר קוֹל דּוֹדִי דוֹפֵק פִּתְחִי־לִי אֲחֹתִי רַעְיָתִי יוֹנָתִי תַמָּתִי שֶׁרֹּאשִׁי נִמְלָא־טָל קְוֻּצּוֹתַי רְסִיסֵי לָיְלָה׃'' None | sup>
5.2 I sleep, but my heart waketh; Hark! my beloved knocketh: ‘Open to me, my sister, my love, my dove, my undefiled; For my head is filled with dew, My locks with the drops of the night.’'' None |
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2. Hebrew Bible, Deuteronomy, 4.1-4.2, 4.6, 4.9, 4.12, 4.24, 4.29, 4.31, 4.39, 4.41-4.44, 6.4-6.9, 6.11, 11.13-11.21, 12.6, 13.2-13.6, 17.9-17.10, 17.12, 17.20, 18.9-18.18, 20.5-20.7, 22.4, 22.9, 22.11, 23.23, 30.12-30.15, 30.19, 31.4-31.6, 31.9-31.13, 32.8, 33.1, 34.4, 34.9-34.12 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Authority, Scripture • Authorship, of Scripture • Bible, rewriting the scriptures, concept of • Exegesis, exegetical, interpretation of Scripture • Exegesis, exegetical, interpretation of Scripture, Jesus’ command of scriptural exegesis • Exegesis, scriptural • Horsesius, on scriptural exercises • Letter of Aristeas, translation of the Hebrew Scripture • Leviticus Rabbah, Scripture mediated in • Leviticus Rabbah, Scripture mediated in , example of Qohelot • Lives of Pachomius, scriptural exercises • Marks of scripture • Marks of scripture, Memorization, indicators of • Midrash, Rabbinic, Scripture, mediated in • Mishnah, and Scripture • Mythmaking, Centrality of Scriptural Anchor • Mythmaking, Response to Scripture • Nonnus, Paraphrase of the Gospel of John, rewriting the scriptures, concept of • Ps-Apollinaris, Metaphrasis of the Psalms, rewriting the scriptures, concept of • Qumran, scriptural traditions • Quran, as rewritten scripture • Rabbis (Khazal), their awareness of the simple meaning of Scripture • Samaritan Pentateuch, Scripture, definition of • Scriptural Interpretation • Scripture • Scripture, Christ as • Scripture, Midrash • Scripture, and Baba Mesia • Scripture, as weapon/criterion against heresy • Scripture, authorship of • Scripture, logical incoherence of topical, program of • Scriptures, Bible • Shekhina, re-written scripture • Shema rituals, scriptural basis for • Shema, scriptural basis for • Spirit, effects of, interpret dreams/scripture • Testament (Horsiesius), scriptural exercises • Torah study, scriptural basis for • Yerushalmi, assumption that mishnah’s judgments are scripturally determined • allēgoria, allegorical exegesis of Scripture • authority, scriptural • civil law code, Baba Mesia and Scripture • contradiction, within scripture • implicature, scriptural • mezuzah, scriptural basis for • midrash, and the expansion of scripture • mystery/mysteries, of Scripture • non-Pentateuchal scripture, appeal to • repentance, rewriting the scriptures, concept of • rewritten scripture, as a genre • rewritten scripture, as a marker of authority • rewritten scripture, as an exegetical technique • rewritten scripture, of legal material • sages, Rabbinic, mediation of Scripture by • scriptural falsification • scriptural practice, catechesis • scriptural practice, exercises • scripture • scripture (γραφή) • scripture allegorical interpretation • scripture allegorical interpretation, deeper meaning • scripture allegorical interpretation, literal interpretation • scripture, Yerushalmi’s assumptions about • scripture, antithesis within • scripture, divinity of • scripture, literal interpretation • scripture, reworking of • scripture, what is • scriptures, Jewish, as source of New Testament ideas about pistis • scriptures, interpretation of, as basis for pistis • symbolical style of Scripture • tefillin, scriptural basis for • tzitzit, scriptural basis for
Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 108, 139, 140, 141, 142, 145, 154, 155, 171; Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 84; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 150; Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 97; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 153, 218; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 53, 64, 100, 102, 114, 119, 120, 265; Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 135, 136, 137, 152, 167, 237; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 239; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 71, 126, 127, 129, 210, 233, 305, 314, 315; Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 110, 139; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 29, 34, 35, 45, 50, 55, 56, 57, 58, 59, 65, 67, 164, 174; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 99, 221; Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 125; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 237, 238; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 12, 146; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 223; Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 24; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 258; Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 27, 28, 29, 34, 62, 237, 241, 242, 243, 244; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 24, 101; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 188; Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 7; Levison (2009), Filled with the Spirit, 36; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 26, 70; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 76, 213, 227; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 127, 140; Neusner (2003), Rabbinic Narrative: The Precedent and the Parable in Diachronic View. 10; Neusner (2003), The Perfect Torah. 11, 100, 101, 107; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 49; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 333, 435; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 38, 55; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 114, 121, 222; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 239; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 92, 140, 141; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 18, 76, 98
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4.1 וְעַתָּה יִשְׂרָאֵל שְׁמַע אֶל־הַחֻקִּים וְאֶל־הַמִּשְׁפָּטִים אֲשֶׁר אָנֹכִי מְלַמֵּד אֶתְכֶם לַעֲשׂוֹת לְמַעַן תִּחְיוּ וּבָאתֶם וִירִשְׁתֶּם אֶת־הָאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם נֹתֵן לָכֶם׃
4.1 יוֹם אֲשֶׁר עָמַדְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ בְּחֹרֵב בֶּאֱמֹר יְהוָה אֵלַי הַקְהֶל־לִי אֶת־הָעָם וְאַשְׁמִעֵם אֶת־דְּבָרָי אֲשֶׁר יִלְמְדוּן לְיִרְאָה אֹתִי כָּל־הַיָּמִים אֲשֶׁר הֵם חַיִּים עַל־הָאֲדָמָה וְאֶת־בְּנֵיהֶם יְלַמֵּדוּן׃ 4.2 וְאֶתְכֶם לָקַח יְהוָה וַיּוֹצִא אֶתְכֶם מִכּוּר הַבַּרְזֶל מִמִּצְרָיִם לִהְיוֹת לוֹ לְעַם נַחֲלָה כַּיּוֹם הַזֶּה׃ 4.2 לֹא תֹסִפוּ עַל־הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם וְלֹא תִגְרְעוּ מִמֶּנּוּ לִשְׁמֹר אֶת־מִצְוֺת יְהוָה אֱלֹהֵיכֶם אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם׃
4.6 וּשְׁמַרְתֶּם וַעֲשִׂיתֶם כִּי הִוא חָכְמַתְכֶם וּבִינַתְכֶם לְעֵינֵי הָעַמִּים אֲשֶׁר יִשְׁמְעוּן אֵת כָּל־הַחֻקִּים הָאֵלֶּה וְאָמְרוּ רַק עַם־חָכָם וְנָבוֹן הַגּוֹי הַגָּדוֹל הַזֶּה׃
4.9 רַק הִשָּׁמֶר לְךָ וּשְׁמֹר נַפְשְׁךָ מְאֹד פֶּן־תִּשְׁכַּח אֶת־הַדְּבָרִים אֲשֶׁר־רָאוּ עֵינֶיךָ וּפֶן־יָסוּרוּ מִלְּבָבְךָ כֹּל יְמֵי חַיֶּיךָ וְהוֹדַעְתָּם לְבָנֶיךָ וְלִבְנֵי בָנֶיךָ׃
4.12 וַיְדַבֵּר יְהוָה אֲלֵיכֶם מִתּוֹךְ הָאֵשׁ קוֹל דְּבָרִים אַתֶּם שֹׁמְעִים וּתְמוּנָה אֵינְכֶם רֹאִים זוּלָתִי קוֹל׃
4.24 כִּי יְהוָה אֱלֹהֶיךָ אֵשׁ אֹכְלָה הוּא אֵל קַנָּא׃
4.29 וּבִקַּשְׁתֶּם מִשָּׁם אֶת־יְהוָה אֱלֹהֶיךָ וּמָצָאתָ כִּי תִדְרְשֶׁנּוּ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃
4.31 כִּי אֵל רַחוּם יְהוָה אֱלֹהֶיךָ לֹא יַרְפְּךָ וְלֹא יַשְׁחִיתֶךָ וְלֹא יִשְׁכַּח אֶת־בְּרִית אֲבֹתֶיךָ אֲשֶׁר נִשְׁבַּע לָהֶם׃
4.39 וְיָדַעְתָּ הַיּוֹם וַהֲשֵׁבֹתָ אֶל־לְבָבֶךָ כִּי יְהוָה הוּא הָאֱלֹהִים בַּשָּׁמַיִם מִמַּעַל וְעַל־הָאָרֶץ מִתָּחַת אֵין עוֹד׃ 4.42 לָנֻס שָׁמָּה רוֹצֵחַ אֲשֶׁר יִרְצַח אֶת־רֵעֵהוּ בִּבְלִי־דַעַת וְהוּא לֹא־שֹׂנֵא לוֹ מִתְּמוֹל שִׁלְשׁוֹם וְנָס אֶל־אַחַת מִן־הֶעָרִים הָאֵל וָחָי׃ 4.43 אֶת־בֶּצֶר בַּמִּדְבָּר בְּאֶרֶץ הַמִּישֹׁר לָרֻאוּבֵנִי וְאֶת־רָאמֹת בַּגִּלְעָד לַגָּדִי וְאֶת־גּוֹלָן בַּבָּשָׁן לַמְנַשִּׁי׃ 4.44 וְזֹאת הַתּוֹרָה אֲשֶׁר־שָׂם מֹשֶׁה לִפְנֵי בְּנֵי יִשְׂרָאֵל׃
6.4 שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ 6.5 וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃ 6.6 וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ׃ 6.7 וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃ 6.8 וּקְשַׁרְתָּם לְאוֹת עַל־יָדֶךָ וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ׃ 6.9 וּכְתַבְתָּם עַל־מְזוּזֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ׃
6.11 וּבָתִּים מְלֵאִים כָּל־טוּב אֲשֶׁר לֹא־מִלֵּאתָ וּבֹרֹת חֲצוּבִים אֲשֶׁר לֹא־חָצַבְתָּ כְּרָמִים וְזֵיתִים אֲשֶׁר לֹא־נָטָעְתָּ וְאָכַלְתָּ וְשָׂבָעְתָּ׃
11.13 וְהָיָה אִם־שָׁמֹעַ תִּשְׁמְעוּ אֶל־מִצְוֺתַי אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם לְאַהֲבָה אֶת־יְהוָה אֱלֹהֵיכֶם וּלְעָבְדוֹ בְּכָל־לְבַבְכֶם וּבְכָל־נַפְשְׁכֶם׃ 11.14 וְנָתַתִּי מְטַר־אַרְצְכֶם בְּעִתּוֹ יוֹרֶה וּמַלְקוֹשׁ וְאָסַפְתָּ דְגָנֶךָ וְתִירֹשְׁךָ וְיִצְהָרֶךָ׃ 11.15 וְנָתַתִּי עֵשֶׂב בְּשָׂדְךָ לִבְהֶמְתֶּךָ וְאָכַלְתָּ וְשָׂבָעְתָּ׃ 11.16 הִשָּׁמְרוּ לָכֶם פֶּן יִפְתֶּה לְבַבְכֶם וְסַרְתֶּם וַעֲבַדְתֶּם אֱלֹהִים אֲחֵרִים וְהִשְׁתַּחֲוִיתֶם לָהֶם׃ 11.17 וְחָרָה אַף־יְהוָה בָּכֶם וְעָצַר אֶת־הַשָּׁמַיִם וְלֹא־יִהְיֶה מָטָר וְהָאֲדָמָה לֹא תִתֵּן אֶת־יְבוּלָהּ וַאֲבַדְתֶּם מְהֵרָה מֵעַל הָאָרֶץ הַטֹּבָה אֲשֶׁר יְהוָה נֹתֵן לָכֶם׃ 11.18 וְשַׂמְתֶּם אֶת־דְּבָרַי אֵלֶּה עַל־לְבַבְכֶם וְעַל־נַפְשְׁכֶם וּקְשַׁרְתֶּם אֹתָם לְאוֹת עַל־יֶדְכֶם וְהָיוּ לְטוֹטָפֹת בֵּין עֵינֵיכֶם׃ 11.19 וְלִמַּדְתֶּם אֹתָם אֶת־בְּנֵיכֶם לְדַבֵּר בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃' '11.21 לְמַעַן יִרְבּוּ יְמֵיכֶם וִימֵי בְנֵיכֶם עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֵיכֶם לָתֵת לָהֶם כִּימֵי הַשָּׁמַיִם עַל־הָאָרֶץ׃
12.6 וַהֲבֵאתֶם שָׁמָּה עֹלֹתֵיכֶם וְזִבְחֵיכֶם וְאֵת מַעְשְׂרֹתֵיכֶם וְאֵת תְּרוּמַת יֶדְכֶם וְנִדְרֵיכֶם וְנִדְבֹתֵיכֶם וּבְכֹרֹת בְּקַרְכֶם וְצֹאנְכֶם׃
13.2 כִּי־יָקוּם בְּקִרְבְּךָ נָבִיא אוֹ חֹלֵם חֲלוֹם וְנָתַן אֵלֶיךָ אוֹת אוֹ מוֹפֵת׃ 13.3 וּבָא הָאוֹת וְהַמּוֹפֵת אֲשֶׁר־דִּבֶּר אֵלֶיךָ לֵאמֹר נֵלְכָה אַחֲרֵי אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יְדַעְתָּם וְנָעָבְדֵם׃ 13.4 לֹא תִשְׁמַע אֶל־דִּבְרֵי הַנָּבִיא הַהוּא אוֹ אֶל־חוֹלֵם הַחֲלוֹם הַהוּא כִּי מְנַסֶּה יְהוָה אֱלֹהֵיכֶם אֶתְכֶם לָדַעַת הֲיִשְׁכֶם אֹהֲבִים אֶת־יְהוָה אֱלֹהֵיכֶם בְּכָל־לְבַבְכֶם וּבְכָל־נַפְשְׁכֶם׃ 13.5 אַחֲרֵי יְהוָה אֱלֹהֵיכֶם תֵּלֵכוּ וְאֹתוֹ תִירָאוּ וְאֶת־מִצְוֺתָיו תִּשְׁמֹרוּ וּבְקֹלוֹ תִשְׁמָעוּ וְאֹתוֹ תַעֲבֹדוּ וּבוֹ תִדְבָּקוּן׃ 13.6 וְהַנָּבִיא הַהוּא אוֹ חֹלֵם הַחֲלוֹם הַהוּא יוּמָת כִּי דִבֶּר־סָרָה עַל־יְהוָה אֱלֹהֵיכֶם הַמּוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרַיִם וְהַפֹּדְךָ מִבֵּית עֲבָדִים לְהַדִּיחֲךָ מִן־הַדֶּרֶךְ אֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ לָלֶכֶת בָּהּ וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃
17.9 וּבָאתָ אֶל־הַכֹּהֲנִים הַלְוִיִּם וְאֶל־הַשֹּׁפֵט אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְדָרַשְׁתָּ וְהִגִּידוּ לְךָ אֵת דְּבַר הַמִּשְׁפָּט׃
17.12 וְהָאִישׁ אֲשֶׁר־יַעֲשֶׂה בְזָדוֹן לְבִלְתִּי שְׁמֹעַ אֶל־הַכֹּהֵן הָעֹמֵד לְשָׁרֶת שָׁם אֶת־יְהוָה אֱלֹהֶיךָ אוֹ אֶל־הַשֹּׁפֵט וּמֵת הָאִישׁ הַהוּא וּבִעַרְתָּ הָרָע מִיִּשְׂרָאֵל׃
18.9 כִּי אַתָּה בָּא אֶל־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא־תִלְמַד לַעֲשׂוֹת כְּתוֹעֲבֹת הַגּוֹיִם הָהֵם׃ 18.11 וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃ 18.12 כִּי־תוֹעֲבַת יְהוָה כָּל־עֹשֵׂה אֵלֶּה וּבִגְלַל הַתּוֹעֵבֹת הָאֵלֶּה יְהוָה אֱלֹהֶיךָ מוֹרִישׁ אוֹתָם מִפָּנֶיךָ׃ 18.13 תָּמִים תִּהְיֶה עִם יְהוָה אֱלֹהֶיךָ׃ 18.14 כִּי הַגּוֹיִם הָאֵלֶּה אֲשֶׁר אַתָּה יוֹרֵשׁ אוֹתָם אֶל־מְעֹנְנִים וְאֶל־קֹסְמִים יִשְׁמָעוּ וְאַתָּה לֹא כֵן נָתַן לְךָ יְהוָה אֱלֹהֶיךָ׃ 18.15 נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן׃ 18.16 כְּכֹל אֲשֶׁר־שָׁאַלְתָּ מֵעִם יְהוָה אֱלֹהֶיךָ בְּחֹרֵב בְּיוֹם הַקָּהָל לֵאמֹר לֹא אֹסֵף לִשְׁמֹעַ אֶת־קוֹל יְהוָה אֱלֹהָי וְאֶת־הָאֵשׁ הַגְּדֹלָה הַזֹּאת לֹא־אֶרְאֶה עוֹד וְלֹא אָמוּת׃ 18.17 וַיֹּאמֶר יְהוָה אֵלָי הֵיטִיבוּ אֲשֶׁר דִּבֵּרוּ׃ 18.18 נָבִיא אָקִים לָהֶם מִקֶּרֶב אֲחֵיהֶם כָּמוֹךָ וְנָתַתִּי דְבָרַי בְּפִיו וְדִבֶּר אֲלֵיהֶם אֵת כָּל־אֲשֶׁר אֲצַוֶּנּוּ׃
20.5 וְדִבְּרוּ הַשֹּׁטְרִים אֶל־הָעָם לֵאמֹר מִי־הָאִישׁ אֲשֶׁר בָּנָה בַיִת־חָדָשׁ וְלֹא חֲנָכוֹ יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ פֶּן־יָמוּת בַּמִּלְחָמָה וְאִישׁ אַחֵר יַחְנְכֶנּוּ׃ 20.6 וּמִי־הָאִישׁ אֲשֶׁר־נָטַע כֶּרֶם וְלֹא חִלְּלוֹ יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ פֶּן־יָמוּת בַּמִּלְחָמָה וְאִישׁ אַחֵר יְחַלְּלֶנּוּ׃ 20.7 וּמִי־הָאִישׁ אֲשֶׁר־אֵרַשׂ אִשָּׁה וְלֹא לְקָחָהּ יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ פֶּן־יָמוּת בַּמִּלְחָמָה וְאִישׁ אַחֵר יִקָּחֶנָּה׃
22.9 לֹא־תִזְרַע כַּרְמְךָ כִּלְאָיִם פֶּן־תִּקְדַּשׁ הַמְלֵאָה הַזֶּרַע אֲשֶׁר תִּזְרָע וּתְבוּאַת הַכָּרֶם׃
22.11 לֹא תִלְבַּשׁ שַׁעַטְנֵז צֶמֶר וּפִשְׁתִּים יַחְדָּו׃
23.23 וְכִי תֶחְדַּל לִנְדֹּר לֹא־יִהְיֶה בְךָ חֵטְא׃
30.12 לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.13 וְלֹא־מֵעֵבֶר לַיָּם הִוא לֵאמֹר מִי יַעֲבָר־לָנוּ אֶל־עֵבֶר הַיָּם וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.14 כִּי־קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשֹׂתוֹ׃ 30.15 רְאֵה נָתַתִּי לְפָנֶיךָ הַיּוֹם אֶת־הַחַיִּים וְאֶת־הַטּוֹב וְאֶת־הַמָּוֶת וְאֶת־הָרָע׃
30.19 הַעִידֹתִי בָכֶם הַיּוֹם אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ הַחַיִּים וְהַמָּוֶת נָתַתִּי לְפָנֶיךָ הַבְּרָכָה וְהַקְּלָלָה וּבָחַרְתָּ בַּחַיִּים לְמַעַן תִּחְיֶה אַתָּה וְזַרְעֶךָ׃
31.4 וְעָשָׂה יְהוָה לָהֶם כַּאֲשֶׁר עָשָׂה לְסִיחוֹן וּלְעוֹג מַלְכֵי הָאֱמֹרִי וּלְאַרְצָם אֲשֶׁר הִשְׁמִיד אֹתָם׃ 31.5 וּנְתָנָם יְהוָה לִפְנֵיכֶם וַעֲשִׂיתֶם לָהֶם כְּכָל־הַמִּצְוָה אֲשֶׁר צִוִּיתִי אֶתְכֶם׃ 31.6 חִזְקוּ וְאִמְצוּ אַל־תִּירְאוּ וְאַל־תַּעַרְצוּ מִפְּנֵיהֶם כִּי יְהוָה אֱלֹהֶיךָ הוּא הַהֹלֵךְ עִמָּךְ לֹא יַרְפְּךָ וְלֹא יַעַזְבֶךָּ׃
31.9 וַיִּכְתֹּב מֹשֶׁה אֶת־הַתּוֹרָה הַזֹּאת וַיִּתְּנָהּ אֶל־הַכֹּהֲנִים בְּנֵי לֵוִי הַנֹּשְׂאִים אֶת־אֲרוֹן בְּרִית יְהוָה וְאֶל־כָּל־זִקְנֵי יִשְׂרָאֵל׃ 31.11 בְּבוֹא כָל־יִשְׂרָאֵל לֵרָאוֹת אֶת־פְּנֵי יְהוָה אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר יִבְחָר תִּקְרָא אֶת־הַתּוֹרָה הַזֹּאת נֶגֶד כָּל־יִשְׂרָאֵל בְּאָזְנֵיהֶם׃ 31.12 הַקְהֵל אֶת־הָעָם הָאֲנָשִׁים וְהַנָּשִׁים וְהַטַּף וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יִשְׁמְעוּ וּלְמַעַן יִלְמְדוּ וְיָרְאוּ אֶת־יְהוָה אֱלֹהֵיכֶם וְשָׁמְרוּ לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת׃ 31.13 וּבְנֵיהֶם אֲשֶׁר לֹא־יָדְעוּ יִשְׁמְעוּ וְלָמְדוּ לְיִרְאָה אֶת־יְהוָה אֱלֹהֵיכֶם כָּל־הַיָּמִים אֲשֶׁר אַתֶּם חַיִּים עַל־הָאֲדָמָה אֲשֶׁר אַתֶּם עֹבְרִים אֶת־הַיַּרְדֵּן שָׁמָּה לְרִשְׁתָּהּ׃
32.8 בְּהַנְחֵל עֶלְיוֹן גּוֹיִם בְּהַפְרִידוֹ בְּנֵי אָדָם יַצֵּב גְּבֻלֹת עַמִּים לְמִסְפַּר בְּנֵי יִשְׂרָאֵל׃
33.1 וְזֹאת הַבְּרָכָה אֲשֶׁר בֵּרַךְ מֹשֶׁה אִישׁ הָאֱלֹהִים אֶת־בְּנֵי יִשְׂרָאֵל לִפְנֵי מוֹתוֹ׃
33.1 יוֹרוּ מִשְׁפָּטֶיךָ לְיַעֲקֹב וְתוֹרָתְךָ לְיִשְׂרָאֵל יָשִׂימוּ קְטוֹרָה בְּאַפֶּךָ וְכָלִיל עַל־מִזְבְּחֶךָ׃
34.4 וַיֹּאמֶר יְהוָה אֵלָיו זֹאת הָאָרֶץ אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לֵאמֹר לְזַרְעֲךָ אֶתְּנֶנָּה הֶרְאִיתִיךָ בְעֵינֶיךָ וְשָׁמָּה לֹא תַעֲבֹר׃
3
4.9 וִיהוֹשֻׁעַ בִּן־נוּן מָלֵא רוּחַ חָכְמָה כִּי־סָמַךְ מֹשֶׁה אֶת־יָדָיו עָלָיו וַיִּשְׁמְעוּ אֵלָיו בְּנֵי־יִשְׂרָאֵל וַיַּעֲשׂוּ כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃ 3
4.11 לְכָל־הָאֹתוֹת וְהַמּוֹפְתִים אֲשֶׁר שְׁלָחוֹ יְהוָה לַעֲשׂוֹת בְּאֶרֶץ מִצְרָיִם לְפַרְעֹה וּלְכָל־עֲבָדָיו וּלְכָל־אַרְצוֹ׃ 3
4.12 וּלְכֹל הַיָּד הַחֲזָקָה וּלְכֹל הַמּוֹרָא הַגָּדוֹל אֲשֶׁר עָשָׂה מֹשֶׁה לְעֵינֵי כָּל־יִשְׂרָאֵל׃'' None | sup>
4.1 And now, O Israel, hearken unto the statutes and unto the ordices, which I teach you, to do them; that ye may live, and go in and possess the land which the LORD, the God of your fathers, giveth you. 4.2 Ye shall not add unto the word which I command you, neither shall ye diminish from it, that ye may keep the commandments of the LORD your God which I command you.
4.6 Observe therefore and do them; for this is your wisdom and your understanding in the sight of the peoples, that, when they hear all these statutes, shall say: ‘Surely this great nation is a wise and understanding people.’
4.9 Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes saw, and lest they depart from thy heart all the days of thy life; but make them known unto thy children and thy children’s children;
4.12 And the LORD spoke unto you out of the midst of the fire; ye heard the voice of words, but ye saw no form; only a voice.
4.24 For the LORD thy God is a devouring fire, a jealous God.
4.29 But from thence ye will seek the LORD thy God; and thou shalt find Him, if thou search after Him with all thy heart and with all thy soul.
4.31 for the LORD thy God is a merciful God; He will not fail thee, neither destroy thee, nor forget the covet of thy fathers which He swore unto them.
4.39 know this day, and lay it to thy heart, that the LORD, He is God in heaven above and upon the earth beneath; there is none else. 4.42 that the manslayer might flee thither, that slayeth his neighbour unawares, and hated him not in time past; and that fleeing unto one of these cities he might live: 4.43 Bezer in the wilderness, in the table-land, for the Reubenites; and Ramoth in Gilead, for the Gadites; and Golan in Bashan, for the Manassites. 4.44 And this is the law which Moses set before the children of Israel;
6.4 HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE. 6.5 And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might. 6.6 And these words, which I command thee this day, shall be upon thy heart; 6.7 and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. 6.8 And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes. 6.9 And thou shalt write them upon the door-posts of thy house, and upon thy gates.
6.11 and houses full of all good things, which thou didst not fill, and cisterns hewn out, which thou the didst not hew, vineyards and olive-trees, which thou didst not plant, and thou shalt eat and be satisfied—
11.13 And it shall come to pass, if ye shall hearken diligently unto My commandments which I command you this day, to love the LORD your God, and to serve Him with all your heart and with all your soul, 11.14 that I will give the rain of your land in its season, the former rain and the latter rain, that thou mayest gather in thy corn, and thy wine, and thine oil. 11.15 And I will give grass in thy fields for thy cattle, and thou shalt eat and be satisfied. 11.16 Take heed to yourselves, lest your heart be deceived, and ye turn aside, and serve other gods, and worship them; 11.17 and the anger of the LORD be kindled against you, and He shut up the heaven, so that there shall be no rain, and the ground shall not yield her fruit; and ye perish quickly from off the good land which the LORD giveth you. 11.18 Therefore shall ye lay up these My words in your heart and in your soul; and ye shall bind them for a sign upon your hand, and they shall be for frontlets between your eyes. 11.19 And ye shall teach them your children, talking of them, when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. 11.20 And thou shalt write them upon the door-posts of thy house, and upon thy gates; 11.21 that your days may be multiplied, and the days of your children, upon the land which the LORD swore unto your fathers to give them, as the days of the heavens above the earth.
12.6 and thither ye shall bring your burnt-offerings, and your sacrifices, and your tithes, and the offering of your hand, and your vows, and your freewill-offerings, and the firstlings of your herd and of your flock;
13.2 If there arise in the midst of thee a prophet, or a dreamer of dreams—and he give thee a sign or a wonder, 13.3 and the sign or the wonder come to pass, whereof he spoke unto thee—saying: ‘Let us go after other gods, which thou hast not known, and let us serve them’; 13.4 thou shalt not hearken unto the words of that prophet, or unto that dreamer of dreams; for the LORD your God putteth you to proof, to know whether ye do love the LORD your God with all your heart and with all your soul. 13.5 After the LORD your God shall ye walk, and Him shall ye fear, and His commandments shall ye keep, and unto His voice shall ye hearken, and Him shall ye serve, and unto Him shall ye cleave. 13.6 And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken perversion against the LORD your God, who brought you out of the land of Egypt, and redeemed thee out of the house of bondage, to draw thee aside out of the way which the LORD thy God commanded thee to walk in. So shalt thou put away the evil from the midst of thee.
17.9 And thou shall come unto the priests the Levites, and unto the judge that shall be in those days; and thou shalt inquire; and they shall declare unto thee the sentence of judgment. 17.10 And thou shalt do according to the tenor of the sentence, which they shall declare unto thee from that place which the LORD shall choose; and thou shalt observe to do according to all that they shall teach thee.
17.12 And the man that doeth presumptuously, in not hearkening unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die; and thou shalt exterminate the evil from Israel.
17.20 that his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left; to the end that he may prolong his days in his kingdom, he and his children, in the midst of Israel.
18.9 When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations. 18.10 There shall not be found among you any one that maketh his son or his daughter to pass through the fire, one that useth divination, a soothsayer, or an enchanter, or a sorcerer, 18.11 or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer. 18.12 For whosoever doeth these things is an abomination unto the LORD; and because of these abominations the LORD thy God is driving them out from before thee. 18.13 Thou shalt be whole-hearted with the LORD thy God. 18.14 For these nations, that thou art to dispossess, hearken unto soothsayers, and unto diviners; but as for thee, the LORD thy God hath not suffered thee so to do. 18.15 A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; 18.16 according to all that thou didst desire of the LORD thy God in Horeb in the day of the assembly, saying: ‘Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.’ 18.17 And the LORD said unto me: ‘They have well said that which they have spoken. 18.18 I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him.
20.5 And the officers shall speak unto the people, saying: ‘What man is there that hath built a new house, and hath not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it. 20.6 And what man is there that hath planted a vineyard, and hath not used the fruit thereof? let him go and return unto his house, lest he die in the battle, and another man use the fruit thereof. 20.7 And what man is there that hath betrothed a wife, and hath not taken her? let him go and return unto his house, lest he die in the battle, and another man take her.’
22.9 Thou shalt not sow thy vineyard with two kinds of seed; lest the fulness of the seed which thou hast sown be forfeited together with the increase of the vineyard.
22.11 Thou shalt not wear a mingled stuff, wool and linen together. .
23.23 But if thou shalt forbear to vow, it shall be no sin in thee.
30.12 It is not in heaven, that thou shouldest say: ‘Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’ 30.13 Neither is it beyond the sea, that thou shouldest say: ‘Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it?’ 30.14 But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it. 30.15 See, I have set before thee this day life and good, and death and evil,
30.19 I call heaven and earth to witness against you this day, that I have set before thee life and death, the blessing and the curse; therefore choose life, that thou mayest live, thou and thy seed;
31.4 And the LORD will do unto them as He did to Sihon and to Og, the kings of the Amorites, and unto their land; whom He destroyed. 31.5 And the LORD will deliver them up before you, and ye shall do unto them according unto all the commandment which I have commanded you. 31.6 Be strong and of good courage, fear not, nor be affrighted at them; for the LORD thy God, He it is that doth go with thee; He will not fail thee, nor forsake thee.’
31.9 And Moses wrote this law, and delivered it unto the priests the sons of Levi, that bore the ark of the covet of the LORD, and unto all the elders of Israel. 31.10 And Moses commanded them, saying: ‘At the end of every seven years, in the set time of the year of release, in the feast of tabernacles, 31.11 when all Israel is come to appear before the LORD thy God in the place which He shall choose, thou shalt read this law before all Israel in their hearing. 31.12 Assemble the people, the men and the women and the little ones, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law; 31.13 and that their children, who have not known, may hear, and learn to fear the LORD your God, as long as ye live in the land whither ye go over the Jordan to possess it.’
32.8 When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel.
33.1 And this is the blessing wherewith Moses the man of God blessed the children of Israel before his death.
34.4 And the LORD said unto him: ‘This is the land which I swore unto Abraham, unto Isaac, and unto Jacob, saying: I will give it unto thy seed; I have caused thee to see it with thine eyes, but thou shalt not go over thither.’
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4.9 And Joshua the son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him; and the children of Israel hearkened unto him, and did as the LORD commanded Moses. 3
4.10 And there hath not arisen a prophet since in Israel like unto Moses, whom the LORD knew face to face; 3
4.11 in all the signs and the wonders, which the LORD sent him to do in the land of Egypt, to Pharaoh, and to all his servants, and to all his land; 3
4.12 and in all the mighty hand, and in all the great terror, which Moses wrought in the sight of all Israel.' ' None |
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3. Hebrew Bible, Esther, 2.6 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Scripture • Scripture,, and communal memory • memory,, scripturalization of
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 53; Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 85
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2.6 אֲשֶׁר הָגְלָה מִירוּשָׁלַיִם עִם־הַגֹּלָה אֲשֶׁר הָגְלְתָה עִם יְכָנְיָה מֶלֶךְ־יְהוּדָה אֲשֶׁר הֶגְלָה נְבוּכַדְנֶאצַּר מֶלֶךְ בָּבֶל׃'' None | sup>
2.6 who had been carried away from Jerusalem with the captives that had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away.'' None |
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4. Hebrew Bible, Exodus, 2.2, 2.7-2.10, 3.14-3.15, 4.5, 4.9, 7.11, 7.15, 12.1, 12.5, 12.40-12.41, 14.31, 15.2, 15.17-15.18, 15.25, 16.10, 19.3, 19.16-19.17, 19.19, 20.1-20.3, 20.7, 20.15, 20.21, 21.18, 21.23-21.25, 21.33, 24.4, 24.7, 24.9-24.10, 24.13, 24.15-24.16, 25.2, 25.8, 25.31, 27.20, 32.13, 32.27, 33.13-33.23, 34.27, 34.29-34.35 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Allegory, in Scripture • Canon (scriptural), Canonical • Exegesis, exegetical, interpretation of Scripture • Exegesis, exegetical, interpretation of Scripture, Jesus’ command of scriptural exegesis • Exegesis, exegetical, interpretation of Scripture, Messianic/eschatological interpretation • Exegesis,, Scriptural Correlation • Hays, Richard B., Echoes of Scripture in the Letters of Paul • Hebrew Bible/Old Testament/Scripture • Hebrew Scriptures • Jew/Jewish, Scripture • Letter of Aristeas, translation of the Hebrew Scripture • Leviticus Rabbah, Scripture mediated in , example of Qohelot • Midrash, Rabbinic, Scripture, mediated in • Mythmaking, Centrality of Scriptural Anchor • Mythmaking, Response to Scripture • Philo of Alexandria, on scriptural interpretations • Plato, and Jewish scriptures • Qumran, scriptural traditions • Samaritan Pentateuch, Scripture, definition of • Sarah (of scripture) • Scriptural Interpretation • Scripture • Scripture as canon • Scripture, Hebrew, creation-narrative • Scripture, Israel’s, before • Scripture, Midrash • Scripture, allegorical meaning in • Scripture, and Baba Mesia • Scripture, and Baba Qamma • Scripture, and Halakhah • Scripture, as sacrament • Scripture, as weapon/criterion against heresy • Scripture, mystery (μυστήριον) of • Scripture, performative meaning of • Scriptures • Scriptures, Bible • Scriptures, Greek translation of • Scriptures, Plato’s knowledge from • Septuagint, initiative for translation of Hebrew Scripture • Shekhina, re-written scripture • Spirit, effects of, interpret dreams/scripture • Spirit, effects of,, interpretation of scripture • Tree of Knowledge, Scripture and • allēgoria, allegorical exegesis of Scripture • authority, scriptural • body, of the text (Scripture) • calendar, canon, Scripture as • civil law code, Baba Mesia and Scripture • civil law code, Baba Qamma and Scripture • contradiction, within scripture • forgiveness prayer scriptural echoes • habit (ἔθος), of scripture • knowledge, of Scripture • non-Pentateuchal scripture, appeal to, rabbinic rejection of • rewritten scripture, as a marker of authority • rewritten scripture, as an exegetical technique • sages, Rabbinic, mediation of Scripture by • scripture • scripture allegorical interpretation, literal interpretation • scripture, reworking of • scripture, with inclusive meaning • scriptures, Jewish, as source of New Testament ideas about pistis • scriptures, interpretation of, as basis for pistis • soul of Scripture/text • symbolical style of Scripture
Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 224; Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 83; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 220, 221; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 31, 64, 101, 151, 253, 254, 260, 265, 266, 274, 281, 296, 302, 324; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 33, 34, 71, 226; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 314, 315; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 67, 164; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 134, 138, 139, 141, 201, 210, 225, 227; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 261; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 12; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 28, 143; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 196; Hayes (2022), The Literature of the Sages: A Re-Visioning, 278; Hoenig (2018), Plato's Timaeus and the Latin Tradition, 235; Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 24; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 225; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 21; Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 22, 29, 34, 122, 123, 124; Levison (2009), Filled with the Spirit, 51, 52; Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 104; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 47, 78, 79, 202, 213, 273; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 37; Neusner (2003), The Perfect Torah. 7, 8, 12, 87, 96, 103, 123; Neusner (2004), The Idea of History in Rabbinic Judaism, 200; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 62, 220; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 137; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 184, 271; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 68; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 157, 191; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 21, 49, 114, 122, 130, 137; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 237, 238; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 240; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 148, 149; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 140; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 13, 15, 21, 66, 70, 73, 76, 101, 104
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2.2 וַיֹּאמֶר אֶל־בְּנֹתָיו וְאַיּוֹ לָמָּה זֶּה עֲזַבְתֶּן אֶת־הָאִישׁ קִרְאֶן לוֹ וְיֹאכַל לָחֶם׃
2.2 וַתַּהַר הָאִשָּׁה וַתֵּלֶד בֵּן וַתֵּרֶא אֹתוֹ כִּי־טוֹב הוּא וַתִּצְפְּנֵהוּ שְׁלֹשָׁה יְרָחִים׃
2.7 וַתֹּאמֶר אֲחֹתוֹ אֶל־בַּת־פַּרְעֹה הַאֵלֵךְ וְקָרָאתִי לָךְ אִשָּׁה מֵינֶקֶת מִן הָעִבְרִיֹּת וְתֵינִק לָךְ אֶת־הַיָּלֶד׃ 2.8 וַתֹּאמֶר־לָהּ בַּת־פַּרְעֹה לֵכִי וַתֵּלֶךְ הָעַלְמָה וַתִּקְרָא אֶת־אֵם הַיָּלֶד׃ 2.9 וַתֹּאמֶר לָהּ בַּת־פַּרְעֹה הֵילִיכִי אֶת־הַיֶּלֶד הַזֶּה וְהֵינִקִהוּ לִי וַאֲנִי אֶתֵּן אֶת־שְׂכָרֵךְ וַתִּקַּח הָאִשָּׁה הַיֶּלֶד וַתְּנִיקֵהוּ׃' 3.14 וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃ 3.15 וַיֹּאמֶר עוֹד אֱלֹהִים אֶל־מֹשֶׁה כֹּה־תֹאמַר אֶל־בְּנֵי יִשְׂרָאֵל יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב שְׁלָחַנִי אֲלֵיכֶם זֶה־שְּׁמִי לְעֹלָם וְזֶה זִכְרִי לְדֹר דֹּר׃
4.5 לְמַעַן יַאֲמִינוּ כִּי־נִרְאָה אֵלֶיךָ יְהוָה אֱלֹהֵי אֲבֹתָם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב׃
4.9 וְהָיָה אִם־לֹא יַאֲמִינוּ גַּם לִשְׁנֵי הָאֹתוֹת הָאֵלֶּה וְלֹא יִשְׁמְעוּן לְקֹלֶךָ וְלָקַחְתָּ מִמֵּימֵי הַיְאֹר וְשָׁפַכְתָּ הַיַּבָּשָׁה וְהָיוּ הַמַּיִם אֲשֶׁר תִּקַּח מִן־הַיְאֹר וְהָיוּ לְדָם בַּיַּבָּשֶׁת׃
7.11 וַיִּקְרָא גַּם־פַּרְעֹה לַחֲכָמִים וְלַמְכַשְּׁפִים וַיַּעֲשׂוּ גַם־הֵם חַרְטֻמֵּי מִצְרַיִם בְּלַהֲטֵיהֶם כֵּן׃
7.15 לֵךְ אֶל־פַּרְעֹה בַּבֹּקֶר הִנֵּה יֹצֵא הַמַּיְמָה וְנִצַּבְתָּ לִקְרָאתוֹ עַל־שְׂפַת הַיְאֹר וְהַמַּטֶּה אֲשֶׁר־נֶהְפַּךְ לְנָחָשׁ תִּקַּח בְּיָדֶךָ׃
12.1 וְלֹא־תוֹתִירוּ מִמֶּנּוּ עַד־בֹּקֶר וְהַנֹּתָר מִמֶּנּוּ עַד־בֹּקֶר בָּאֵשׁ תִּשְׂרֹפוּ׃
12.1 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן בְּאֶרֶץ מִצְרַיִם לֵאמֹר׃
12.5 וַיַּעֲשׂוּ כָּל־בְּנֵי יִשְׂרָאֵל כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה וְאֶת־אַהֲרֹן כֵּן עָשׂוּ׃
12.5 שֶׂה תָמִים זָכָר בֶּן־שָׁנָה יִהְיֶה לָכֶם מִן־הַכְּבָשִׂים וּמִן־הָעִזִּים תִּקָּחוּ׃ 12.41 וַיְהִי מִקֵּץ שְׁלֹשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה וַיְהִי בְּעֶצֶם הַיּוֹם הַזֶּה יָצְאוּ כָּל־צִבְאוֹת יְהוָה מֵאֶרֶץ מִצְרָיִם׃
14.31 וַיַּרְא יִשְׂרָאֵל אֶת־הַיָּד הַגְּדֹלָה אֲשֶׁר עָשָׂה יְהוָה בְּמִצְרַיִם וַיִּירְאוּ הָעָם אֶת־יְהוָה וַיַּאֲמִינוּ בַּיהוָה וּבְמֹשֶׁה עַבְדּוֹ׃
15.2 וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן אֶת־הַתֹּף בְּיָדָהּ וַתֵּצֶאןָ כָל־הַנָּשִׁים אַחֲרֶיהָ בְּתֻפִּים וּבִמְחֹלֹת׃
15.2 עָזִּי וְזִמְרָת יָהּ וַיְהִי־לִי לִישׁוּעָה זֶה אֵלִי וְאַנְוֵהוּ אֱלֹהֵי אָבִי וַאֲרֹמְמֶנְהוּ׃
15.17 תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃ 15.18 יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃
15.25 וַיִּצְעַק אֶל־יְהוָה וַיּוֹרֵהוּ יְהוָה עֵץ וַיַּשְׁלֵךְ אֶל־הַמַּיִם וַיִּמְתְּקוּ הַמָּיִם שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט וְשָׁם נִסָּהוּ׃
19.3 וּמֹשֶׁה עָלָה אֶל־הָאֱלֹהִים וַיִּקְרָא אֵלָיו יְהוָה מִן־הָהָר לֵאמֹר כֹּה תֹאמַר לְבֵית יַעֲקֹב וְתַגֵּיד לִבְנֵי יִשְׂרָאֵל׃
19.16 וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיֹת הַבֹּקֶר וַיְהִי קֹלֹת וּבְרָקִים וְעָנָן כָּבֵד עַל־הָהָר וְקֹל שֹׁפָר חָזָק מְאֹד וַיֶּחֱרַד כָּל־הָעָם אֲשֶׁר בַּמַּחֲנֶה׃ 19.17 וַיּוֹצֵא מֹשֶׁה אֶת־הָעָם לִקְרַאת הָאֱלֹהִים מִן־הַמַּחֲנֶה וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר׃
19.19 וַיְהִי קוֹל הַשּׁוֹפָר הוֹלֵךְ וְחָזֵק מְאֹד מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל׃
20.1 וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיהוָה אֱלֹהֶיךָ לֹא־תַעֲשֶׂה כָל־מְלָאכָה אַתָּה וּבִנְךָ־וּבִתֶּךָ עַבְדְּךָ וַאֲמָתְךָ וּבְהֶמְתֶּךָ וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ
20.1 וַיְדַבֵּר אֱלֹהִים אֵת כָּל־הַדְּבָרִים הָאֵלֶּה לֵאמֹר׃ 20.2 אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 20.2 לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם׃ 20.3 לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ
20.7 לֹא תִשָּׂא אֶת־שֵׁם־יְהוָה אֱלֹהֶיךָ לַשָּׁוְא כִּי לֹא יְנַקֶּה יְהוָה אֵת אֲשֶׁר־יִשָּׂא אֶת־שְׁמוֹ לַשָּׁוְא׃
20.15 וְכָל־הָעָם רֹאִים אֶת־הַקּוֹלֹת וְאֶת־הַלַּפִּידִם וְאֵת קוֹל הַשֹּׁפָר וְאֶת־הָהָר עָשֵׁן וַיַּרְא הָעָם וַיָּנֻעוּ וַיַּעַמְדוּ מֵרָחֹק׃
20.21 מִזְבַּח אֲדָמָה תַּעֲשֶׂה־לִּי וְזָבַחְתָּ עָלָיו אֶת־עֹלֹתֶיךָ וְאֶת־שְׁלָמֶיךָ אֶת־צֹאנְךָ וְאֶת־בְּקָרֶךָ בְּכָל־הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת־שְׁמִי אָבוֹא אֵלֶיךָ וּבֵרַכְתִּיךָ׃
21.23 וְאִם־אָסוֹן יִהְיֶה וְנָתַתָּה נֶפֶשׁ תַּחַת נָפֶשׁ׃ 21.24 עַיִן תַּחַת עַיִן שֵׁן תַּחַת שֵׁן יָד תַּחַת יָד רֶגֶל תַּחַת רָגֶל׃ 21.25 כְּוִיָּה תַּחַת כְּוִיָּה פֶּצַע תַּחַת פָּצַע חַבּוּרָה תַּחַת חַבּוּרָה׃
21.33 וְכִי־יִפְתַּח אִישׁ בּוֹר אוֹ כִּי־יִכְרֶה אִישׁ בֹּר וְלֹא יְכַסֶּנּוּ וְנָפַל־שָׁמָּה שּׁוֹר אוֹ חֲמוֹר׃
24.4 וַיִּכְתֹּב מֹשֶׁה אֵת כָּל־דִּבְרֵי יְהוָה וַיַּשְׁכֵּם בַּבֹּקֶר וַיִּבֶן מִזְבֵּחַ תַּחַת הָהָר וּשְׁתֵּים עֶשְׂרֵה מַצֵּבָה לִשְׁנֵים עָשָׂר שִׁבְטֵי יִשְׂרָאֵל׃
24.7 וַיִּקַּח סֵפֶר הַבְּרִית וַיִּקְרָא בְּאָזְנֵי הָעָם וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וְנִשְׁמָע׃
2
4.9 וַיַּעַל מֹשֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל׃
24.13 וַיָּקָם מֹשֶׁה וִיהוֹשֻׁעַ מְשָׁרְתוֹ וַיַּעַל מֹשֶׁה אֶל־הַר הָאֱלֹהִים׃
24.15 וַיַּעַל מֹשֶׁה אֶל־הָהָר וַיְכַס הֶעָנָן אֶת־הָהָר׃ 24.16 וַיִּשְׁכֹּן כְּבוֹד־יְהוָה עַל־הַר סִינַי וַיְכַסֵּהוּ הֶעָנָן שֵׁשֶׁת יָמִים וַיִּקְרָא אֶל־מֹשֶׁה בַּיּוֹם הַשְּׁבִיעִי מִתּוֹךְ הֶעָנָן׃
25.2 דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְיִקְחוּ־לִי תְּרוּמָה מֵאֵת כָּל־אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ תִּקְחוּ אֶת־תְּרוּמָתִי׃
25.2 וְהָיוּ הַכְּרֻבִים פֹּרְשֵׂי כְנָפַיִם לְמַעְלָה סֹכְכִים בְּכַנְפֵיהֶם עַל־הַכַּפֹּרֶת וּפְנֵיהֶם אִישׁ אֶל־אָחִיו אֶל־הַכַּפֹּרֶת יִהְיוּ פְּנֵי הַכְּרֻבִים׃
25.8 וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם׃
25.31 וְעָשִׂיתָ מְנֹרַת זָהָב טָהוֹר מִקְשָׁה תֵּעָשֶׂה הַמְּנוֹרָה יְרֵכָהּ וְקָנָהּ גְּבִיעֶיהָ כַּפְתֹּרֶיהָ וּפְרָחֶיהָ מִמֶּנָּה יִהְיוּ׃
32.13 זְכֹר לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל עֲבָדֶיךָ אֲשֶׁר נִשְׁבַּעְתָּ לָהֶם בָּךְ וַתְּדַבֵּר אֲלֵהֶם אַרְבֶּה אֶת־זַרְעֲכֶם כְּכוֹכְבֵי הַשָּׁמָיִם וְכָל־הָאָרֶץ הַזֹּאת אֲשֶׁר אָמַרְתִּי אֶתֵּן לְזַרְעֲכֶם וְנָחֲלוּ לְעֹלָם׃ 3
2.27 וַיֹּאמֶר לָהֶם כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל שִׂימוּ אִישׁ־חַרְבּוֹ עַל־יְרֵכוֹ עִבְרוּ וָשׁוּבוּ מִשַּׁעַר לָשַׁעַר בַּמַּחֲנֶה וְהִרְגוּ אִישׁ־אֶת־אָחִיו וְאִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־קְרֹבוֹ׃
33.13 וְעַתָּה אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ הוֹדִעֵנִי נָא אֶת־דְּרָכֶךָ וְאֵדָעֲךָ לְמַעַן אֶמְצָא־חֵן בְּעֵינֶיךָ וּרְאֵה כִּי עַמְּךָ הַגּוֹי הַזֶּה׃ 3
3.14 וַיֹּאמַר פָּנַי יֵלֵכוּ וַהֲנִחֹתִי לָךְ׃ 33.15 וַיֹּאמֶר אֵלָיו אִם־אֵין פָּנֶיךָ הֹלְכִים אַל־תַּעֲלֵנוּ מִזֶּה׃ 33.16 וּבַמֶּה יִוָּדַע אֵפוֹא כִּי־מָצָאתִי חֵן בְּעֵינֶיךָ אֲנִי וְעַמֶּךָ הֲלוֹא בְּלֶכְתְּךָ עִמָּנוּ וְנִפְלֵינוּ אֲנִי וְעַמְּךָ מִכָּל־הָעָם אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃ 33.17 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה גַּם אֶת־הַדָּבָר הַזֶּה אֲשֶׁר דִּבַּרְתָּ אֶעֱשֶׂה כִּי־מָצָאתָ חֵן בְּעֵינַי וָאֵדָעֲךָ בְּשֵׁם׃ 33.18 וַיֹּאמַר הַרְאֵנִי נָא אֶת־כְּבֹדֶךָ׃ 33.19 וַיֹּאמֶר אֲנִי אַעֲבִיר כָּל־טוּבִי עַל־פָּנֶיךָ וְקָרָאתִי בְשֵׁם יְהוָה לְפָנֶיךָ וְחַנֹּתִי אֶת־אֲשֶׁר אָחֹן וְרִחַמְתִּי אֶת־אֲשֶׁר אֲרַחֵם׃ 33.21 וַיֹּאמֶר יְהוָה הִנֵּה מָקוֹם אִתִּי וְנִצַּבְתָּ עַל־הַצּוּר׃ 33.22 וְהָיָה בַּעֲבֹר כְּבֹדִי וְשַׂמְתִּיךָ בְּנִקְרַת הַצּוּר וְשַׂכֹּתִי כַפִּי עָלֶיךָ עַד־עָבְרִי׃ 33.23 וַהֲסִרֹתִי אֶת־כַּפִּי וְרָאִיתָ אֶת־אֲחֹרָי וּפָנַי לֹא יֵרָאוּ׃
34.27 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה כְּתָב־לְךָ אֶת־הַדְּבָרִים הָאֵלֶּה כִּי עַל־פִּי הַדְּבָרִים הָאֵלֶּה כָּרַתִּי אִתְּךָ בְּרִית וְאֶת־יִשְׂרָאֵל׃
34.29 וַיְהִי בְּרֶדֶת מֹשֶׁה מֵהַר סִינַי וּשְׁנֵי לֻחֹת הָעֵדֻת בְּיַד־מֹשֶׁה בְּרִדְתּוֹ מִן־הָהָר וּמֹשֶׁה לֹא־יָדַע כִּי קָרַן עוֹר פָּנָיו בְּדַבְּרוֹ אִתּוֹ׃ 34.31 וַיִּקְרָא אֲלֵהֶם מֹשֶׁה וַיָּשֻׁבוּ אֵלָיו אַהֲרֹן וְכָל־הַנְּשִׂאִים בָּעֵדָה וַיְדַבֵּר מֹשֶׁה אֲלֵהֶם׃ 34.32 וְאַחֲרֵי־כֵן נִגְּשׁוּ כָּל־בְּנֵי יִשְׂרָאֵל וַיְצַוֵּם אֵת כָּל־אֲשֶׁר דִּבֶּר יְהוָה אִתּוֹ בְּהַר סִינָי׃ 34.33 וַיְכַל מֹשֶׁה מִדַּבֵּר אִתָּם וַיִּתֵּן עַל־פָּנָיו מַסְוֶה׃ 34.34 וּבְבֹא מֹשֶׁה לִפְנֵי יְהוָה לְדַבֵּר אִתּוֹ יָסִיר אֶת־הַמַּסְוֶה עַד־צֵאתוֹ וְיָצָא וְדִבֶּר אֶל־בְּנֵי יִשְׂרָאֵל אֵת אֲשֶׁר יְצֻוֶּה׃ 34.35 וְרָאוּ בְנֵי־יִשְׂרָאֵל אֶת־פְּנֵי מֹשֶׁה כִּי קָרַן עוֹר פְּנֵי מֹשֶׁה וְהֵשִׁיב מֹשֶׁה אֶת־הַמַּסְוֶה עַל־פָּנָיו עַד־בֹּאוֹ לְדַבֵּר אִתּוֹ׃'' None | sup>
2.2 And the woman conceived, and bore a son; and when she saw him that he was a goodly child, she hid him three months.
2.7 Then said his sister to Pharaoh’s daughter: ‘Shall I go and call thee a nurse of the Hebrew women, that she may nurse the child for thee?’ 2.8 And Pharaoh’s daughter said to her: ‘Go.’ And the maiden went and called the child’s mother. 2.9 And Pharaoh’s daughter said unto her: ‘Take this child away, and nurse it for me, and I will give thee thy wages.’ And the woman took the child, and nursed it. 2.10 And the child grew, and she brought him unto Pharaoh’s daughter, and he became her son. And she called his name Moses, and said: ‘Because I drew him out of the water.’
3.14 And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’ 3.15 And God said moreover unto Moses: ‘Thus shalt thou say unto the children of Israel: The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you; this is My name for ever, and this is My memorial unto all generations.
4.5 that they may believe that the LORD, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee.’
4.9 And it shall come to pass, if they will not believe even these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river, and pour it upon the dry land; and the water which thou takest out of the river shall become blood upon the dry land.’
7.11 Then Pharaoh also called for the wise men and the sorcerers; and they also, the magicians of Egypt, did in like manner with their secret arts.
7.15 Get thee unto Pharaoh in the morning; lo, he goeth out unto the water; and thou shalt stand by the river’s brink to meet him; and the rod which was turned to a serpent shalt thou take in thy hand.
12.1 And the LORD spoke unto Moses and Aaron in the land of Egypt, saying:
12.5 Your lamb shall be without blemish, a male of the first year; ye shall take it from the sheep, or from the goats;
12.40 Now the time that the children of Israel dwelt in Egypt was four hundred and thirty years. 12.41 And it came to pass at the end of four hundred and thirty years, even the selfsame day it came to pass, that all the host of the LORD went out from the land of Egypt.
14.31 And Israel saw the great work which the LORD did upon the Egyptians, and the people feared the LORD; and they believed in the LORD, and in His servant Moses.
15.2 The LORD is my strength and song, And He is become my salvation; This is my God, and I will glorify Him; My father’s God, and I will exalt Him.
15.17 Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established. 15.18 The LORD shall reign for ever and ever.
15.25 And he cried unto the LORD; and the LORD showed him a tree, and he cast it into the waters, and the waters were made sweet. There He made for them a statute and an ordice, and there He proved them;
16.10 And it came to pass, as Aaron spoke unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the LORD appeared in the cloud.
19.3 And Moses went up unto God, and the LORD called unto him out of the mountain, saying: ‘Thus shalt thou say to the house of Jacob, and tell the children of Israel:
19.16 And it came to pass on the third day, when it was morning, that there were thunders and lightnings and a thick cloud upon the mount, and the voice of a horn exceeding loud; and all the people that were in the camp trembled. 19.17 And Moses brought forth the people out of the camp to meet God; and they stood at the nether part of the mount.
19.19 And when the voice of the horn waxed louder and louder, Moses spoke, and God answered him by a voice.
20.1 And God spoke all these words, saying: 20.2 I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage. 20.3 Thou shalt have no other gods before Me.
20.7 Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh His name in vain.
20.15 And all the people perceived the thunderings, and the lightnings, and the voice of the horn, and the mountain smoking; and when the people saw it, they trembled, and stood afar off.
20.21 An altar of earth thou shalt make unto Me, and shalt sacrifice thereon thy burnt-offerings, and thy peace-offerings, thy sheep, and thine oxen; in every place where I cause My name to be mentioned I will come unto thee and bless thee.
21.23 But if any harm follow, then thou shalt give life for life, 21.24 eye for eye, tooth for tooth, hand for hand, foot for foot, 21.25 burning for burning, wound for wound, stripe for stripe.
21.33 And if a man shall open a pit, or if a man shall dig a pit and not cover it, and an ox or an ass fall therein,
24.4 And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the mount, and twelve pillars, according to the twelve tribes of Israel.
24.7 And he took the book of the covet, and read in the hearing of the people; and they said: ‘All that the LORD hath spoken will we do, and obey.’
2
4.9 Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; 24.10 and they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness.
24.13 And Moses rose up, and Joshua his minister; and Moses went up into the mount of God.
24.15 And Moses went up into the mount, and the cloud covered the mount. 24.16 And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days; and the seventh day He called unto Moses out of the midst of the cloud.
25.2 ’Speak unto the children of Israel, that they take for Me an offering; of every man whose heart maketh him willing ye shall take My offering.
25.8 And let them make Me a sanctuary, that I may dwell among them.
25.31 And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made, even its base, and its shaft; its cups, its knops, and its flowers, shall be of one piece with it.
27.20 And thou shalt command the children of Israel, that they bring unto thee pure olive oil beaten for the light, to cause a lamp to burn continually.
32.13 Remember Abraham, Isaac, and Israel, Thy servants, to whom Thou didst swear by Thine own self, and saidst unto them: I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.’ 3
2.27 And he said unto them: ‘Thus saith the LORD, the God of Israel: Put ye every man his sword upon his thigh, and go to and fro from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour.’
33.13 Now therefore, I pray Thee, if I have found grace in Thy sight, show me now Thy ways, that I may know Thee, to the end that I may find grace in Thy sight; and consider that this nation is Thy people.’ 3
3.14 And He said: ‘My presence shall go with thee, and I will give thee rest.’ 33.15 And he said unto Him: ‘If Thy presence go not with me, carry us not up hence. 33.16 For wherein now shall it be known that I have found grace in Thy sight, I and Thy people? is it not in that Thou goest with us, so that we are distinguished, I and Thy people, from all the people that are upon the face of the earth?’ 33.17 And the LORD said unto Moses: ‘I will do this thing also that thou hast spoken, for thou hast found grace in My sight, and I know thee by name.’ 33.18 And he said: ‘Show me, I pray Thee, Thy glory.’ 33.19 And He said: ‘I will make all My goodness pass before thee, and will proclaim the name of the LORD before thee; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.’ 33.20 And He said: ‘Thou canst not see My face, for man shall not see Me and live.’ 33.21 And the LORD said: ‘Behold, there is a place by Me, and thou shalt stand upon the rock. 33.22 And it shall come to pass, while My glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with My hand until I have passed by. 33.23 And I will take away My hand, and thou shalt see My back; but My face shall not be seen.’
34.27 And the LORD said unto Moses: ‘Write thou these words, for after the tenor of these words I have made a covet with thee and with Israel.’
34.29 And it came to pass, when Moses came down from mount Sinai with the two tables of the testimony in Moses’hand, when he came down from the mount, that Moses knew not that the skin of his face sent forth abeams while He talked with him. 34.30 And when Aaron and all the children of Israel saw Moses, behold, the skin of his face sent forth beams; and they were afraid to come nigh him. 34.31 And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him; and Moses spoke to them. 34.32 And afterward all the children of Israel came nigh, and he gave them in commandment all that the LORD had spoken with him in mount Sinai. 34.33 And when Moses had done speaking with them, he put a veil on his face. 34.34 But when Moses went in before the LORD that He might speak with him, he took the veil off, until he came out; and he came out; and spoke unto the children of Israel that which he was commanded. 34.35 And the children of Israel saw the face of Moses, that the skin of Moses’face sent forth beams; and Moses put the veil back upon his face, until he went in to speak with Him.' ' None |
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5. Hebrew Bible, Genesis, 1.1-1.3, 1.26-1.29, 1.31, 2.1-2.3, 2.7-2.9, 2.15-2.16, 2.21-2.22, 3.1, 3.4, 3.6, 3.9, 3.11, 3.22-3.24, 4.1, 4.4, 4.7, 5.21-5.24, 6.1-6.5, 6.9, 9.6-9.7, 9.20, 11.1-11.9, 12.15, 12.19, 13.4, 14.18-14.20, 15.8, 17.1, 17.7, 18.25, 20.2, 20.7, 21.12, 22.1-22.14, 28.17, 37.5, 39.21, 41.8, 41.14 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Authority, Scripture • Canon (scriptural), Canonical • Celsus, criticism of scripture • Christ, as principle of unity of Scripture • Christianity, Jewish scriptures in • Church, Ministry of Scripture • Clement of Alexandria, on interpretation of Scripture • Exegesis, exegetical, interpretation of Scripture • Exegesis,, Scriptural Correlation • Hebrew Bible/Old Testament/Scripture • Holy Spirit, scriptural inspiration • Holy Spirit, scriptural interpretation • Jesus, Ministry of Scripture • Jew/Jewish, Scripture • Jews, knowledge of Christian Scriptures • Laws, non-Scriptural • Letter of Aristeas, translation of the Hebrew Scripture • Leviticus Rabbah, Scripture mediated in , example of Qohelot • Midrash, Rabbinic, Scripture, mediated in • Mythmaking, Centrality of Scriptural Anchor • Mythmaking, Response to Scripture • Old Testament, defense as Christian scripture • Philo of Alexandria, on scriptural interpretations • Quran, as rewritten scripture • Rabbis (Khazal), their awareness of the simple meaning of Scripture • Scriptural Interpretation • Scripture • Scripture, Hebrew, creation-narrative • Scripture, Israel’s, before • Scripture, Jewish views of • Scripture, Justin Martyr on • Scripture, Midrash • Scripture, aim/goal of • Scripture, and Halakhah • Scripture, as weapon/criterion against heresy • Scripture, hermeneutic motion of • Scripture, mystery (μυστήριον) of • Scripture, plot of • Scripture,, interpretation of • Scriptures • Scriptures, As nourishment • Scriptures, As trees of Paradise • Scriptures, Bible • Scriptures, Greek translation of • Scriptures, Jewish • Scriptures, Plato’s knowledge from • Spirit, effects of, interpret dreams/scripture • Tannaim, reading into scripture • Tree of Knowledge, Scripture and • allēgoria, allegorical exegesis of Scripture • canon of the NT, canonical Scripture • canon, scriptural • hermeneutic motion of Scripture • integrity of Scripture • mystery/mysteries, of Scripture • non-Pentateuchal scripture, appeal to • reading Scripture • reading and meditation, scriptural • rewritten scripture • sages, Rabbinic, mediation of Scripture by • scripture • scripture allegorical interpretation • scripture allegorical interpretation, deeper meaning • scripture allegorical interpretation, literal interpretation • scripture, allegorical interpretation • scripture, and emptiness (req) • scripture, and emptiness (req) • scripture, debates over correct interpretation of, in late antiquity • scripture, deeper meaning • scripture, literal interpretation • scripture, reworking of • scripture, theological implications of • scriptures, Jewish, as source of New Testament ideas about pistis • scriptures, interpretation of, as basis for pistis • symbolical style of Scripture • the Sifra, exegesis in, importing classifications into Scripture • traditions, scriptural • way, Ministry of Scripture and
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 81, 83, 84; Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 15; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 157; Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 54, 55, 56, 57; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 14; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 73, 206, 207, 219, 220, 221, 421, 543; Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 204, 205; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 119, 338; Champion (2022), Dorotheus of Gaza and Ascetic Education, 115, 116; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 289; Esler (2000), The Early Christian World, 846; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 80; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 101, 102, 103, 106, 139, 199, 200, 201, 211; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 92, 122, 123, 189, 217, 219, 237, 238, 244; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 12, 26, 50, 51, 141, 142, 145, 146, 147; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 14, 28, 32, 47, 48, 59, 74, 87, 89, 109, 125, 126, 127, 133, 171, 182, 183; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 191, 192, 193, 197, 198; Hoenig (2018), Plato's Timaeus and the Latin Tradition, 235; Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 23; Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 56, 57; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 26; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 188; Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 112; Levison (2009), Filled with the Spirit, 15, 29, 48, 49, 50, 251, 311, 312, 353, 424; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 44; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 70, 72, 75, 96, 180, 214, 215, 219; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 47, 64, 76, 77, 80, 160, 165; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 125; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 19, 62, 78; Neusner (2003), The Perfect Torah. 95, 99, 104, 105, 111; Neusner (2004), The Idea of History in Rabbinic Judaism, 199; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 58, 62, 68, 219, 220, 222; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 118; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 164, 165, 166; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 38, 41, 42, 54, 64, 189, 221, 222, 253, 303, 322, 324, 378, 379; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 39, 86; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 114; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 53, 54, 155, 207; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 5, 16, 129, 135; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 104; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 110, 151; Schiffman (1983), Testimony and the Penal Code, 70; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 241; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 21; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 486, 588; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 84, 149; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 403, 469, 514; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 14, 19, 20, 61, 70, 73
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1.1 בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃
1.1 וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.2 וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃ 1.2 וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃ 1.3 וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃ 1.3 וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃
1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 1.28 וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃ 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׃
2.1 וְנָהָרּ יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת־הַגָּן וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים׃
2.1 וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל־צְבָאָם׃ 2.2 וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכָּל־מְלַאכְתּוֹ אֲשֶׁר עָשָׂה׃ 2.2 וַיִּקְרָא הָאָדָם שֵׁמוֹת לְכָל־הַבְּהֵמָה וּלְעוֹף הַשָּׁמַיִם וּלְכֹל חַיַּת הַשָּׂדֶה וּלְאָדָם לֹא־מָצָא עֵזֶר כְּנֶגְדּוֹ׃ 2.3 וַיְבָרֶךְ אֱלֹהִים אֶת־יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ כִּי בוֹ שָׁבַת מִכָּל־מְלַאכְתּוֹ אֲשֶׁר־בָּרָא אֱלֹהִים לַעֲשׂוֹת׃
2.7 וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 2.8 וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃ 2.9 וַיַּצְמַח יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע׃
2.15 וַיִּקַּח יְהוָה אֱלֹהִים אֶת־הָאָדָם וַיַּנִּחֵהוּ בְגַן־עֵדֶן לְעָבְדָהּ וּלְשָׁמְרָהּ׃
2.16 וַיְצַו יְהוָה אֱלֹהִים עַל־הָאָדָם לֵאמֹר מִכֹּל עֵץ־הַגָּן אָכֹל תֹּאכֵל׃
2.21 וַיַּפֵּל יְהוָה אֱלֹהִים תַּרְדֵּמָה עַל־הָאָדָם וַיִּישָׁן וַיִּקַּח אַחַת מִצַּלְעֹתָיו וַיִּסְגֹּר בָּשָׂר תַּחְתֶּנָּה׃ 2.22 וַיִּבֶן יְהוָה אֱלֹהִים אֶת־הַצֵּלָע אֲשֶׁר־לָקַח מִן־הָאָדָם לְאִשָּׁה וַיְבִאֶהָ אֶל־הָאָדָם׃
3.1 וְהַנָּחָשׁ הָיָה עָרוּם מִכֹּל חַיַּת הַשָּׂדֶה אֲשֶׁר עָשָׂה יְהוָה אֱלֹהִים וַיֹּאמֶר אֶל־הָאִשָּׁה אַף כִּי־אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִכֹּל עֵץ הַגָּן׃
3.1 וַיֹּאמֶר אֶת־קֹלְךָ שָׁמַעְתִּי בַּגָּן וָאִירָא כִּי־עֵירֹם אָנֹכִי וָאֵחָבֵא׃
3.4 וַיֹּאמֶר הַנָּחָשׁ אֶל־הָאִשָּׁה לֹא־מוֹת תְּמֻתוּן׃
3.6 וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל וְכִי תַאֲוָה־הוּא לָעֵינַיִם וְנֶחְמָד הָעֵץ לְהַשְׂכִּיל וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל וַתִּתֵּן גַּם־לְאִישָׁהּ עִמָּהּ וַיֹּאכַל׃
3.9 וַיִּקְרָא יְהוָה אֱלֹהִים אֶל־הָאָדָם וַיֹּאמֶר לוֹ אַיֶּכָּה׃
3.11 וַיֹּאמֶר מִי הִגִּיד לְךָ כִּי עֵירֹם אָתָּה הֲמִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לְבִלְתִּי אֲכָל־מִמֶּנּוּ אָכָלְתָּ׃
3.22 וַיֹּאמֶר יְהוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם׃ 3.23 וַיְשַׁלְּחֵהוּ יְהוָה אֱלֹהִים מִגַּן־עֵדֶן לַעֲבֹד אֶת־הָאֲדָמָה אֲשֶׁר לֻקַּח מִשָּׁם׃ 3.24 וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃
4.1 וְהָאָדָם יָדַע אֶת־חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־קַיִן וַתֹּאמֶר קָנִיתִי אִישׁ אֶת־יְהוָה׃
4.1 וַיֹּאמֶר מֶה עָשִׂיתָ קוֹל דְּמֵי אָחִיךָ צֹעֲקִים אֵלַי מִן־הָאֲדָמָה׃
4.4 וְהֶבֶל הֵבִיא גַם־הוּא מִבְּכֹרוֹת צֹאנוֹ וּמֵחֶלְבֵהֶן וַיִּשַׁע יְהוָה אֶל־הֶבֶל וְאֶל־מִנְחָתוֹ׃
4.7 הֲלוֹא אִם־תֵּיטִיב שְׂאֵת וְאִם לֹא תֵיטִיב לַפֶּתַח חַטָּאת רֹבֵץ וְאֵלֶיךָ תְּשׁוּקָתוֹ וְאַתָּה תִּמְשָׁל־בּוֹ׃
5.21 וַיְחִי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וַיּוֹלֶד אֶת־מְתוּשָׁלַח׃ 5.22 וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים אַחֲרֵי הוֹלִידוֹ אֶת־מְתוּשֶׁלַח שְׁלֹשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.23 וַיְהִי כָּל־יְמֵי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וּשְׁלֹשׁ מֵאוֹת שָׁנָה׃ 5.24 וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃
6.1 וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃
6.1 וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2 וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2 מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.3 וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4 הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃ 6.5 וַיַּרְא יְהוָה כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם׃
6.9 אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו אֶת־הָאֱלֹהִים הִתְהַלֶּךְ־נֹחַ׃
9.6 שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת־הָאָדָם׃ 9.7 וְאַתֶּם פְּרוּ וּרְבוּ שִׁרְצוּ בָאָרֶץ וּרְבוּ־בָהּ׃' '1
1.1 אֵלֶּה תּוֹלְדֹת שֵׁם שֵׁם בֶּן־מְאַת שָׁנָה וַיּוֹלֶד אֶת־אַרְפַּכְשָׁד שְׁנָתַיִם אַחַר הַמַּבּוּל׃ 1
1.1 וַיְהִי כָל־הָאָרֶץ שָׂפָה אֶחָת וּדְבָרִים אֲחָדִים׃ 11.2 וַיְהִי בְּנָסְעָם מִקֶּדֶם וַיִּמְצְאוּ בִקְעָה בְּאֶרֶץ שִׁנְעָר וַיֵּשְׁבוּ שָׁם׃ 11.2 וַיְחִי רְעוּ שְׁתַּיִם וּשְׁלֹשִׁים שָׁנָה וַיּוֹלֶד אֶת־שְׂרוּג׃ 11.3 וַיֹּאמְרוּ אִישׁ אֶל־רֵעֵהוּ הָבָה נִלְבְּנָה לְבֵנִים וְנִשְׂרְפָה לִשְׂרֵפָה וַתְּהִי לָהֶם הַלְּבֵנָה לְאָבֶן וְהַחֵמָר הָיָה לָהֶם לַחֹמֶר׃ 11.3 וַתְּהִי שָׂרַי עֲקָרָה אֵין לָהּ וָלָד׃ 11.4 וַיֹּאמְרוּ הָבָה נִבְנֶה־לָּנוּ עִיר וּמִגְדָּל וְרֹאשׁוֹ בַשָּׁמַיִם וְנַעֲשֶׂה־לָּנוּ שֵׁם פֶּן־נָפוּץ עַל־פְּנֵי כָל־הָאָרֶץ׃ 11.5 וַיֵּרֶד יְהוָה לִרְאֹת אֶת־הָעִיר וְאֶת־הַמִּגְדָּל אֲשֶׁר בָּנוּ בְּנֵי הָאָדָם׃ 11.6 וַיֹּאמֶר יְהוָה הֵן עַם אֶחָד וְשָׂפָה אַחַת לְכֻלָּם וְזֶה הַחִלָּם לַעֲשׂוֹת וְעַתָּה לֹא־יִבָּצֵר מֵהֶם כֹּל אֲשֶׁר יָזְמוּ לַעֲשׂוֹת׃ 11.7 הָבָה נֵרְדָה וְנָבְלָה שָׁם שְׂפָתָם אֲשֶׁר לֹא יִשְׁמְעוּ אִישׁ שְׂפַת רֵעֵהוּ׃ 11.8 וַיָּפֶץ יְהוָה אֹתָם מִשָּׁם עַל־פְּנֵי כָל־הָאָרֶץ וַיַּחְדְּלוּ לִבְנֹת הָעִיר׃ 11.9 עַל־כֵּן קָרָא שְׁמָהּ בָּבֶל כִּי־שָׁם בָּלַל יְהוָה שְׂפַת כָּל־הָאָרֶץ וּמִשָּׁם הֱפִיצָם יְהוָה עַל־פְּנֵי כָּל־הָאָרֶץ׃
1
2.15 וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה וַיְהַלְלוּ אֹתָהּ אֶל־פַּרְעֹה וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה׃
1
2.19 לָמָה אָמַרְתָּ אֲחֹתִי הִוא וָאֶקַּח אֹתָהּ לִי לְאִשָּׁה וְעַתָּה הִנֵּה אִשְׁתְּךָ קַח וָלֵךְ׃
1
3.4 אֶל־מְקוֹם הַמִּזְבֵּחַ אֲשֶׁר־עָשָׂה שָׁם בָּרִאשֹׁנָה וַיִּקְרָא שָׁם אַבְרָם בְּשֵׁם יְהוָה׃
1
4.18 וּמַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם הוֹצִיא לֶחֶם וָיָיִן וְהוּא כֹהֵן לְאֵל עֶלְיוֹן׃ 1
4.19 וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃
15.8 וַיֹּאמַר אֲדֹנָי יֱהוִה בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה׃
17.1 וַיְהִי אַבְרָם בֶּן־תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר אֵלָיו אֲנִי־אֵל שַׁדַּי הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים׃
17.1 זֹאת בְּרִיתִי אֲשֶׁר תִּשְׁמְרוּ בֵּינִי וּבֵינֵיכֶם וּבֵין זַרְעֲךָ אַחֲרֶיךָ הִמּוֹל לָכֶם כָּל־זָכָר׃
17.7 וַהֲקִמֹתִי אֶת־בְּרִיתִי בֵּינִי וּבֵינֶךָ וּבֵין זַרְעֲךָ אַחֲרֶיךָ לְדֹרֹתָם לִבְרִית עוֹלָם לִהְיוֹת לְךָ לֵאלֹהִים וּלְזַרְעֲךָ אַחֲרֶיךָ׃
18.25 חָלִלָה לְּךָ מֵעֲשֹׂת כַּדָּבָר הַזֶּה לְהָמִית צַדִּיק עִם־רָשָׁע וְהָיָה כַצַּדִּיק כָּרָשָׁע חָלִלָה לָּךְ הֲשֹׁפֵט כָּל־הָאָרֶץ לֹא יַעֲשֶׂה מִשְׁפָּט׃
20.2 וַיֹּאמֶר אַבְרָהָם אֶל־שָׂרָה אִשְׁתּוֹ אֲחֹתִי הִוא וַיִּשְׁלַח אֲבִימֶלֶךְ מֶלֶךְ גְּרָר וַיִּקַּח אֶת־שָׂרָה׃
20.7 וְעַתָּה הָשֵׁב אֵשֶׁת־הָאִישׁ כִּי־נָבִיא הוּא וְיִתְפַּלֵּל בַּעַדְךָ וֶחְיֵה וְאִם־אֵינְךָ מֵשִׁיב דַּע כִּי־מוֹת תָּמוּת אַתָּה וְכָל־אֲשֶׁר־לָךְ׃ 2
1.12 וַיֹּאמֶר אֱלֹהִים אֶל־אַבְרָהָם אַל־יֵרַע בְּעֵינֶיךָ עַל־הַנַּעַר וְעַל־אֲמָתֶךָ כֹּל אֲשֶׁר תֹּאמַר אֵלֶיךָ שָׂרָה שְׁמַע בְּקֹלָהּ כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע׃ 2
2.1 וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱלֹהִים נִסָּה אֶת־אַבְרָהָם וַיֹּאמֶר אֵלָיו אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃ 2
2.1 וַיִּשְׁלַח אַבְרָהָם אֶת־יָדוֹ וַיִּקַּח אֶת־הַמַּאֲכֶלֶת לִשְׁחֹט אֶת־בְּנוֹ׃ 22.2 וַיְהִי אַחֲרֵי הַדְּבָרִים הָאֵלֶּה וַיֻּגַּד לְאַבְרָהָם לֵאמֹר הִנֵּה יָלְדָה מִלְכָּה גַם־הִוא בָּנִים לְנָחוֹר אָחִיךָ׃ 22.2 וַיֹּאמֶר קַח־נָא אֶת־בִּנְךָ אֶת־יְחִידְךָ אֲשֶׁר־אָהַבְתָּ אֶת־יִצְחָק וְלֶךְ־לְךָ אֶל־אֶרֶץ הַמֹּרִיָּה וְהַעֲלֵהוּ שָׁם לְעֹלָה עַל אַחַד הֶהָרִים אֲשֶׁר אֹמַר אֵלֶיךָ׃ 22.3 וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיַּחֲבֹשׁ אֶת־חֲמֹרוֹ וַיִּקַּח אֶת־שְׁנֵי נְעָרָיו אִתּוֹ וְאֵת יִצְחָק בְּנוֹ וַיְבַקַּע עֲצֵי עֹלָה וַיָּקָם וַיֵּלֶךְ אֶל־הַמָּקוֹם אֲשֶׁר־אָמַר־לוֹ הָאֱלֹהִים׃ 22.4 בַּיּוֹם הַשְּׁלִישִׁי וַיִּשָּׂא אַבְרָהָם אֶת־עֵינָיו וַיַּרְא אֶת־הַמָּקוֹם מֵרָחֹק׃ 22.5 וַיֹּאמֶר אַבְרָהָם אֶל־נְעָרָיו שְׁבוּ־לָכֶם פֹּה עִם־הַחֲמוֹר וַאֲנִי וְהַנַּעַר נֵלְכָה עַד־כֹּה וְנִשְׁתַּחֲוֶה וְנָשׁוּבָה אֲלֵיכֶם׃ 22.6 וַיִּקַּח אַבְרָהָם אֶת־עֲצֵי הָעֹלָה וַיָּשֶׂם עַל־יִצְחָק בְּנוֹ וַיִּקַּח בְּיָדוֹ אֶת־הָאֵשׁ וְאֶת־הַמַּאֲכֶלֶת וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו׃ 2
2.7 וַיֹּאמֶר יִצְחָק אֶל־אַבְרָהָם אָבִיו וַיֹּאמֶר אָבִי וַיֹּאמֶר הִנֶּנִּי בְנִי וַיֹּאמֶר הִנֵּה הָאֵשׁ וְהָעֵצִים וְאַיֵּה הַשֶּׂה לְעֹלָה׃ 22.8 וַיֹּאמֶר אַבְרָהָם אֱלֹהִים יִרְאֶה־לּוֹ הַשֶּׂה לְעֹלָה בְּנִי וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו׃ 22.9 וַיָּבֹאוּ אֶל־הַמָּקוֹם אֲשֶׁר אָמַר־לוֹ הָאֱלֹהִים וַיִּבֶן שָׁם אַבְרָהָם אֶת־הַמִּזְבֵּחַ וַיַּעֲרֹךְ אֶת־הָעֵצִים וַיַּעֲקֹד אֶת־יִצְחָק בְּנוֹ וַיָּשֶׂם אֹתוֹ עַל־הַמִּזְבֵּחַ מִמַּעַל לָעֵצִים׃ 2
2.11 וַיִּקְרָא אֵלָיו מַלְאַךְ יְהוָה מִן־הַשָּׁמַיִם וַיֹּאמֶר אַבְרָהָם אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃ 2
2.12 וַיֹּאמֶר אַל־תִּשְׁלַח יָדְךָ אֶל־הַנַּעַר וְאַל־תַּעַשׂ לוֹ מְאוּמָּה כִּי עַתָּה יָדַעְתִּי כִּי־יְרֵא אֱלֹהִים אַתָּה וְלֹא חָשַׂכְתָּ אֶת־בִּנְךָ אֶת־יְחִידְךָ מִמֶּנִּי׃ 2
2.13 וַיִּשָּׂא אַבְרָהָם אֶת־עֵינָיו וַיַּרְא וְהִנֵּה־אַיִל אַחַר נֶאֱחַז בַּסְּבַךְ בְּקַרְנָיו וַיֵּלֶךְ אַבְרָהָם וַיִּקַּח אֶת־הָאַיִל וַיַּעֲלֵהוּ לְעֹלָה תַּחַת בְּנוֹ׃ 2
2.14 וַיִּקְרָא אַבְרָהָם שֵׁם־הַמָּקוֹם הַהוּא יְהוָה יִרְאֶה אֲשֶׁר יֵאָמֵר הַיּוֹם בְּהַר יְהוָה יֵרָאֶה׃
28.17 וַיִּירָא וַיֹּאמַר מַה־נּוֹרָא הַמָּקוֹם הַזֶּה אֵין זֶה כִּי אִם־בֵּית אֱלֹהִים וְזֶה שַׁעַר הַשָּׁמָיִם׃
37.5 וַיַּחֲלֹם יוֹסֵף חֲלוֹם וַיַּגֵּד לְאֶחָיו וַיּוֹסִפוּ עוֹד שְׂנֹא אֹתוֹ׃
39.21 וַיְהִי יְהוָה אֶת־יוֹסֵף וַיֵּט אֵלָיו חָסֶד וַיִּתֵּן חִנּוֹ בְּעֵינֵי שַׂר בֵּית־הַסֹּהַר׃
41.8 וַיְהִי בַבֹּקֶר וַתִּפָּעֶם רוּחוֹ וַיִּשְׁלַח וַיִּקְרָא אֶת־כָּל־חַרְטֻמֵּי מִצְרַיִם וְאֶת־כָּל־חֲכָמֶיהָ וַיְסַפֵּר פַּרְעֹה לָהֶם אֶת־חֲלֹמוֹ וְאֵין־פּוֹתֵר אוֹתָם לְפַרְעֹה׃ 4
1.14 וַיִּשְׁלַח פַּרְעֹה וַיִּקְרָא אֶת־יוֹסֵף וַיְרִיצֻהוּ מִן־הַבּוֹר וַיְגַלַּח וַיְחַלֵּף שִׂמְלֹתָיו וַיָּבֹא אֶל־פַּרְעֹה׃'' None | sup>
1.1 In the beginning God created the heaven and the earth. 1.2 Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters. 1.3 And God said: ‘Let there be light.’ And there was light.
1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ 1.27 And God created man in His own image, in the image of God created He him; male and female created He them. 1.28 And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’ 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;
1.31 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.
2.1 And the heaven and the earth were finished, and all the host of them. 2.2 And on the seventh day God finished His work which He had made; and He rested on the seventh day from all His work which He had made. 2.3 And God blessed the seventh day, and hallowed it; because that in it He rested from all His work which God in creating had made.
2.7 Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. 2.8 And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed. 2.9 And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil.
2.15 And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.
2.16 And the LORD God commanded the man, saying: ‘of every tree of the garden thou mayest freely eat;
2.21 And the LORD God caused a deep sleep to fall upon the man, and he slept; and He took one of his ribs, and closed up the place with flesh instead thereof. 2.22 And the rib, which the LORD God had taken from the man, made He a woman, and brought her unto the man.
3.1 Now the serpent was more subtle than any beast of the field which the LORD God had made. And he said unto the woman: ‘Yea, hath God said: Ye shall not eat of any tree of the garden?’
3.4 And the serpent said unto the woman: ‘Ye shall not surely die;
3.6 And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat.
3.9 And the LORD God called unto the man, and said unto him: ‘Where art thou?’
3.11 And He said: ‘Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?’
3.22 And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’ 3.23 Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken. 3.24 So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life.
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.’
4.4 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;
4.7 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.’
5.21 And Enoch lived sixty and five years, and begot Methuselah. 5.22 And Enoch walked with God after he begot Methuselah three hundred years, and begot sons and daughters. 5.23 And all the days of Enoch were three hundred sixty and five years. 5.24 And Enoch walked with God, and he was not; for God took him.
6.1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, 6.2 that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose. 6.3 And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’ 6.4 The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown. 6.5 And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.
6.9 These are the generations of Noah. Noah was in his generations a man righteous and wholehearted; Noah walked with God.
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.’ .
9.20 And Noah, the man of the land, began and planted a vineyard. 1
1.1 And the whole earth was of one language and of one speech. 11.2 And it came to pass, as they journeyed east, that they found a plain in the land of Shinar; and they dwelt there. 11.3 And they said one to another: ‘Come, let us make brick, and burn them thoroughly.’ And they had brick for stone, and slime had they for mortar. 11.4 And they said: ‘Come, let us build us a city, and a tower, with its top in heaven, and let us make us a name; lest we be scattered abroad upon the face of the whole earth.’ 11.5 And the LORD came down to see the city and the tower, which the children of men builded. 11.6 And the LORD said: ‘Behold, they are one people, and they have all one language; and this is what they begin to do; and now nothing will be withholden from them, which they purpose to do. 11.7 Come, let us go down, and there confound their language, that they may not understand one another’s speech.’ 11.8 So the LORD scattered them abroad from thence upon the face of all the earth; and they left off to build the city. 11.9 Therefore was the name of it called Babel; because the LORD did there aconfound the language of all the earth; and from thence did the LORD scatter them abroad upon the face of all the earth.
1
2.15 And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house.
1
2.19 Why saidst thou: She is my sister? so that I took her to be my wife; now therefore behold thy wife, take her, and go thy way.’
1
3.4 unto the place of the altar, which he had made there at the first; and Abram called there on the name of the LORD.
1
4.18 And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High. 1
4.19 And he blessed him, and said: ‘Blessed be Abram of God Most High, Maker of heaven and earth; 14.20 and blessed be God the Most High, who hath delivered thine enemies into thy hand.’ And he gave him a tenth of all.
15.8 And he said: ‘O Lord GOD, whereby shall I know that I shall inherit it?’
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.
17.7 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.
18.25 That be far from Thee to do after this manner, to slay the righteous with the wicked, that so the righteous should be as the wicked; that be far from Thee; shall not the judge of all the earth do justly?’
20.2 And Abraham said of Sarah his wife: ‘She is my sister.’ And Abimelech king of Gerar sent, and took Sarah.
20.7 Now therefore restore the man’s wife; for he is a prophet, and he shall pray for thee, and thou shalt live; and if thou restore her not, know thou that thou shalt surely die, thou, and all that are thine.’ 2
1.12 And God said unto Abraham: ‘Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah saith unto thee, hearken unto her voice; for in Isaac shall seed be called to thee. 2
2.1 And it came to pass after these things, that God did prove Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I.’ 22.2 And He said: ‘Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.’ 22.3 And Abraham rose early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son; and he cleaved the wood for the burnt-offering, and rose up, and went unto the place of which God had told him. 22.4 On the third day Abraham lifted up his eyes, and saw the place afar off. 22.5 And Abraham said unto his young men: ‘Abide ye here with the ass, and I and the lad will go yonder; and we will worship, and come back to you.’ 22.6 And Abraham took the wood of the burnt-offering, and laid it upon Isaac his son; and he took in his hand the fire and the knife; and they went both of them together. 2
2.7 And Isaac spoke unto Abraham his father, and said: ‘My father.’ And he said: ‘Here am I, my son.’ And he said: ‘Behold the fire and the wood; but where is the lamb for a burnt-offering?’ 22.8 And Abraham said: ‘God will aprovide Himself the lamb for a burnt-offering, my son.’ So they went both of them together. 22.9 And they came to the place which God had told him of; and Abraham built the altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar, upon the wood. 2
2.10 And Abraham stretched forth his hand, and took the knife to slay his son. 2
2.11 And the angel of the LORD called unto him out of heaven, and said: ‘Abraham, Abraham.’ And he said: ‘Here am I.’ 2
2.12 And he said: ‘Lay not thy hand upon the lad, neither do thou any thing unto him; for now I know that thou art a God-fearing man, seeing thou hast not withheld thy son, thine only son, from Me.’ 2
2.13 And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in the thicket by his horns. And Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son. 2
2.14 And Abraham called the name of that place Adonai-jireh; as it is said to this day: ‘In the mount where the LORD is seen.’
28.17 And he was afraid, and said: ‘How full of awe is this place! this is none other than the house of God, and this is the gate of heaven.’
37.5 And Joseph dreamed a dream, and he told it to his brethren; and they hated him yet the more.
39.21 But the LORD was with Joseph, and showed kindness unto him, and gave him favour in the sight of the keeper of the prison.
41.8 And it came to pass in the morning that his spirit was troubled; and he sent and called for all the magicians of Egypt, and all the wise men thereof; and Pharaoh told them his dream; but there was none that could interpret them unto Pharaoh. 4
1.14 Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon. And he shaved himself, and changed his raiment, and came in unto Pharaoh.' ' None |
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6. Hebrew Bible, Hosea, 6.7, 9.15 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Scripture, Hebrew, creation-narrative • Scripture, and Halakhah
Found in books: Neusner (2004), The Idea of History in Rabbinic Judaism, 199, 200; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 219, 220
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6.7 וְהֵמָּה כְּאָדָם עָבְרוּ בְרִית שָׁם בָּגְדוּ בִי׃
9.15 כָּל־רָעָתָם בַּגִּלְגָּל כִּי־שָׁם שְׂנֵאתִים עַל רֹעַ מַעַלְלֵיהֶם מִבֵּיתִי אֲגָרְשֵׁם לֹא אוֹסֵף אַהֲבָתָם כָּל־שָׂרֵיהֶם סֹרְרִים׃'' None | sup>
6.7 But they like men have transgressed the covet; There have they dealt treacherously against Me.
9.15 All their wickedness is in Gilgal, For there I hated them; Because of the wickedness of their doings I will drive them out of My house; I will love them no more, All their princes are rebellious.'' None |
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7. Hebrew Bible, Job, 9.7, 22.28, 28.11-28.12, 37.6 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Exegesis,, Scriptural Correlation • Mythmaking, Centrality of Scriptural Anchor • Scripture • Scripture, hermeneutic motion of • belief, and Scripture • hermeneutic motion of Scripture • language, of scripture • reading Scripture • scripture • scriptures, Jewish, as source of New Testament ideas about pistis
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 99, 113, 199, 201, 342; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 266; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 227; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 69; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 333; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 65
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9.7 הָאֹמֵר לַחֶרֶס וְלֹא יִזְרָח וּבְעַד כּוֹכָבִים יַחְתֹּם׃
22.28 וְתִגְזַר־אוֹמֶר וְיָקָם לָךְ וְעַל־דְּרָכֶיךָ נָגַהּ אוֹר׃
28.11 מִבְּכִי נְהָרוֹת חִבֵּשׁ וְתַעֲלֻמָהּ יֹצִא אוֹר׃ 28.12 וְהַחָכְמָה מֵאַיִן תִּמָּצֵא וְאֵי זֶה מְקוֹם בִּינָה׃
37.6 כִּי לַשֶּׁלַג יֹאמַר הֱוֵא אָרֶץ וְגֶשֶׁם מָטָר וְגֶשֶׁם מִטְרוֹת עֻזּוֹ׃'' None | sup>
9.7 Who commandeth the sun, and it riseth not; And sealeth up the stars.
22.28 Thou shalt also decree a thing, and it shall be established unto thee, And light shall shine upon thy ways.
28.11 He bindeth the streams that they trickle not; And the thing that is hid bringeth he forth to light. 28.12 But wisdom, where shall it be found? And where is the place of understanding?
37.6 For He saith to the snow: ‘Fall thou on the earth’; Likewise to the shower of rain, and to the showers of His mighty rain.'' None |
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8. Hebrew Bible, Joel, 2.13 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • non-Pentateuchal scripture, appeal to • scriptures, interpretation of, as basis for pistis
Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 244, 245; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 164
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2.13 וְקִרְעוּ לְבַבְכֶם וְאַל־בִּגְדֵיכֶם וְשׁוּבוּ אֶל־יְהוָה אֱלֹהֵיכֶם כִּי־חַנּוּן וְרַחוּם הוּא אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד וְנִחָם עַל־הָרָעָה׃'' None | sup>
2.13 And rend your heart, and not your garments, And turn unto the LORD your God; For He is gracious and compassionate, long-suffering, and abundant in mercy, And repenteth Him of the evil.'' None |
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9. Hebrew Bible, Leviticus, 4.2, 11.4, 14.50-14.52, 17.3, 19.3, 19.12, 19.17-19.19, 19.23-19.25, 23.41, 24.2, 24.14 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Canon (scriptural), Canonical • Christian Scriptures, New Testament, • Exegesis, exegetical, interpretation of Scripture • Exegesis, exegetical, interpretation of Scripture, Jesus’ command of scriptural exegesis • Hebrew Bible/Old Testament/Scripture • Letter of Aristeas, translation of the Hebrew Scripture • Leviticus Rabbah, Scripture mediated in , example of Qohelot • Marks of scripture, Memorization, indicators of • Mishnah, and Scripture • Scripture • Scripture, Hebrew, creation-narrative • Scripture, and Halakhah • Scripture, as weapon/criterion against heresy • Scripture, logical incoherence of topical, program of • Scripture, normative laws in • Scriptures, Bible • Tannaim, reading into scripture • contradiction, within scripture • forgiveness prayer scriptural echoes • non-Pentateuchal scripture, appeal to • scriptural falsification • scripture allegorical interpretation • scripture allegorical interpretation, deeper meaning • scripture allegorical interpretation, literal interpretation • scripture, allegorical interpretation • scripture, deeper meaning • scripture, literal interpretation • scripture, relevancy of • scripture, reworking of • scripture, what is • scripture, with inclusive meaning • the Sifra, exegesis in, importing classifications into Scripture
Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 224; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 153, 351; Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 152; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 29, 179; Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 125; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 217, 219; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 63, 230, 231, 244; Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 223, 234, 236, 237, 238, 239, 240, 241, 242, 243, 244; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 24; Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 105; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 19, 79, 80; Neusner (2003), Rabbinic Narrative: The Precedent and the Parable in Diachronic View. 10; Neusner (2003), The Perfect Torah. 1, 87, 98, 102, 106; Neusner (2004), The Idea of History in Rabbinic Judaism, 200; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 220; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 185; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 84, 90; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 111, 112, 114, 160; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 241; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 240
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4.2 דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר נֶפֶשׁ כִּי־תֶחֱטָא בִשְׁגָגָה מִכֹּל מִצְוֺת יְהוָה אֲשֶׁר לֹא תֵעָשֶׂינָה וְעָשָׂה מֵאַחַת מֵהֵנָּה׃
4.2 וְעָשָׂה לַפָּר כַּאֲשֶׁר עָשָׂה לְפַר הַחַטָּאת כֵּן יַעֲשֶׂה־לּוֹ וְכִפֶּר עֲלֵהֶם הַכֹּהֵן וְנִסְלַח לָהֶם׃
11.4 אַךְ אֶת־זֶה לֹא תֹאכְלוּ מִמַּעֲלֵי הַגֵּרָה וּמִמַּפְרִיסֵי הַפַּרְסָה אֶת־הַגָּמָל כִּי־מַעֲלֵה גֵרָה הוּא וּפַרְסָה אֵינֶנּוּ מַפְרִיס טָמֵא הוּא לָכֶם׃
11.4 וְהָאֹכֵל מִנִּבְלָתָהּ יְכַבֵּס בְּגָדָיו וְטָמֵא עַד־הָעָרֶב וְהַנֹּשֵׂא אֶת־נִבְלָתָהּ יְכַבֵּס בְּגָדָיו וְטָמֵא עַד־הָעָרֶב׃' '14.51 וְלָקַח אֶת־עֵץ־הָאֶרֶז וְאֶת־הָאֵזֹב וְאֵת שְׁנִי הַתּוֹלַעַת וְאֵת הַצִּפֹּר הַחַיָּה וְטָבַל אֹתָם בְּדַם הַצִּפֹּר הַשְּׁחוּטָה וּבַמַּיִם הַחַיִּים וְהִזָּה אֶל־הַבַּיִת שֶׁבַע פְּעָמִים׃ 14.52 וְחִטֵּא אֶת־הַבַּיִת בְּדַם הַצִּפּוֹר וּבַמַּיִם הַחַיִּים וּבַצִּפֹּר הַחַיָּה וּבְעֵץ הָאֶרֶז וּבָאֵזֹב וּבִשְׁנִי הַתּוֹלָעַת׃
17.3 אִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל אֲשֶׁר יִשְׁחַט שׁוֹר אוֹ־כֶשֶׂב אוֹ־עֵז בַּמַּחֲנֶה אוֹ אֲשֶׁר יִשְׁחַט מִחוּץ לַמַּחֲנֶה׃
19.3 אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ וְאֶת־שַׁבְּתֹתַי תִּשְׁמֹרוּ אֲנִי יְהוָה אֱלֹהֵיכֶם׃
19.3 אֶת־שַׁבְּתֹתַי תִּשְׁמֹרוּ וּמִקְדָּשִׁי תִּירָאוּ אֲנִי יְהוָה׃
19.12 וְלֹא־תִשָּׁבְעוּ בִשְׁמִי לַשָּׁקֶר וְחִלַּלְתָּ אֶת־שֵׁם אֱלֹהֶיךָ אֲנִי יְהוָה׃
19.17 לֹא־תִשְׂנָא אֶת־אָחִיךָ בִּלְבָבֶךָ הוֹכֵחַ תּוֹכִיחַ אֶת־עֲמִיתֶךָ וְלֹא־תִשָּׂא עָלָיו חֵטְא׃ 19.18 לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃ 19.19 אֶת־חֻקֹּתַי תִּשְׁמֹרוּ בְּהֶמְתְּךָ לֹא־תַרְבִּיעַ כִּלְאַיִם שָׂדְךָ לֹא־תִזְרַע כִּלְאָיִם וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז לֹא יַעֲלֶה עָלֶיךָ׃
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׃
23.41 וְחַגֹּתֶם אֹתוֹ חַג לַיהוָה שִׁבְעַת יָמִים בַּשָּׁנָה חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם בַּחֹדֶשׁ הַשְּׁבִיעִי תָּחֹגּוּ אֹתוֹ׃
2
4.2 צַו אֶת־בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית לַמָּאוֹר לְהַעֲלֹת נֵר תָּמִיד׃
2
4.2 שֶׁבֶר תַּחַת שֶׁבֶר עַיִן תַּחַת עַיִן שֵׁן תַּחַת שֵׁן כַּאֲשֶׁר יִתֵּן מוּם בָּאָדָם כֵּן יִנָּתֶן בּוֹ׃
24.14 הוֹצֵא אֶת־הַמְקַלֵּל אֶל־מִחוּץ לַמַּחֲנֶה וְסָמְכוּ כָל־הַשֹּׁמְעִים אֶת־יְדֵיהֶם עַל־רֹאשׁוֹ וְרָגְמוּ אֹתוֹ כָּל־הָעֵדָה׃'' None | sup>
4.2 Speak unto the children of Israel, saying: If any one shall sin through error, in any of the things which the LORD hath commanded not to be done, and shall do any one of them:
11.4 Nevertheless these shall ye not eat of them that only chew the cud, or of them that only part the hoof: the camel, because he cheweth the cud but parteth not the hoof, he is unclean unto you.
14.50 And he shall kill one of the birds in an earthen vessel over running water. 14.51 And he shall take the cedar-wood, and the hyssop, and the scarlet, and the living bird, and dip them in the blood of the slain bird, and in the running water, and sprinkle the house seven times. 14.52 And he shall cleanse the house with the blood of the bird, and with the running water, and with the living bird, and with the cedar-wood, and with the hyssop, and with the scarlet.
17.3 What man soever there be of the house of Israel, that killeth an ox, or lamb, or goat, in the camp, or that killeth it without the camp,
19.3 Ye shall fear every man his mother, and his father, and ye shall keep My sabbaths: I am the LORD your God.
19.12 And ye shall not swear by My name falsely, so that thou profane the name of thy God: I am the LORD.
19.17 Thou shalt not hate thy brother in thy heart; thou shalt surely rebuke thy neighbour, and not bear sin because of him. 19.18 Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD. 19.19 Ye shall keep My statutes. Thou shalt not let thy cattle gender with a diverse kind; thou shalt not sow thy field with two kinds of seed; neither shall there come upon thee a garment of two kinds of stuff mingled together.
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.
23.41 And ye shall keep it a feast unto the LORD seven days in the year; it is a statute for ever in your generations; ye shall keep it in the seventh month.
2
4.2 ’Command the children of Israel, that they bring unto thee pure olive oil beaten for the light, to cause a lamp to burn continually.
24.14 ’Bring forth him that hath cursed without the camp; and let all that heard him lay their hands upon his head, and let all the congregation stone him.' ' None |
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10. Hebrew Bible, Malachi, 1.6, 3.23-3.24 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hebrew Bible/Old Testament/Scripture • Scripture, interpretation • Son, as word in Scripture • scripture
Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 64; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 174; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 83, 177; Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 221
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1.6 בֵּן יְכַבֵּד אָב וְעֶבֶד אֲדֹנָיו וְאִם־אָב אָנִי אַיֵּה כְבוֹדִי וְאִם־אֲדוֹנִים אָנִי אַיֵּה מוֹרָאִי אָמַר יְהוָה צְבָאוֹת לָכֶם הַכֹּהֲנִים בּוֹזֵי שְׁמִי וַאֲמַרְתֶּם בַּמֶּה בָזִינוּ אֶת־שְׁמֶךָ׃
3.23 הִנֵּה אָנֹכִי שֹׁלֵחַ לָכֶם אֵת אֵלִיָּה הַנָּבִיא לִפְנֵי בּוֹא יוֹם יְהוָה הַגָּדוֹל וְהַנּוֹרָא׃ 3.24 וְהֵשִׁיב לֵב־אָבוֹת עַל־בָּנִים וְלֵב בָּנִים עַל־אֲבוֹתָם פֶּן־אָבוֹא וְהִכֵּיתִי אֶת־הָאָרֶץ חֵרֶם׃sup>
1.6 A son honoureth his father, And a servant his master; If then I be a father, Where is My honour? And if I be a master, Where is My fear? Saith the LORD of hosts Unto you, O priests, that despise My name. And ye say: ‘Wherein have we despised Thy name?’
3.23 Behold, I will send you Elijah the prophet Before the coming of the great and terrible day of the LORD. 3.24 And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers; lest I come and smite the land with utter destruction. | |
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11. Hebrew Bible, Micah, 3.9, 3.11 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Jew/Jewish, Scripture • Scripture, Israel’s, before • scripture
Found in books: Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 29; Levison (2009), Filled with the Spirit, 47; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 57
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3.9 שִׁמְעוּ־נָא זֹאת רָאשֵׁי בֵּית יַעֲקֹב וּקְצִינֵי בֵּית יִשְׂרָאֵל הַמֲתַעֲבִים מִשְׁפָּט וְאֵת כָּל־הַיְשָׁרָה יְעַקֵּשׁוּ׃
3.11 רָאשֶׁיהָ בְּשֹׁחַד יִשְׁפֹּטוּ וְכֹהֲנֶיהָ בִּמְחִיר יוֹרוּ וּנְבִיאֶיהָ בְּכֶסֶף יִקְסֹמוּ וְעַל־יְהוָה יִשָּׁעֵנוּ לֵאמֹר הֲלוֹא יְהוָה בְּקִרְבֵּנוּ לֹא־תָבוֹא עָלֵינוּ רָעָה׃'' None | sup>
3.9 Hear this, I pray you, ye heads of the house of Jacob, and rulers of the house of Israel, that abhor justice, and pervert all equity;
3.11 The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money; yet will they lean upon the LORD, and say: ‘Is not the LORD in the midst of us? No evil shall come upon us’?'' None |
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12. Hebrew Bible, Nahum, 1.2-1.3, 1.7 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Marks of scripture, Memorization, indicators of • non-Pentateuchal scripture, appeal to • scriptures, interpretation of, as basis for pistis
Found in books: Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 125; Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 239, 240, 241, 242; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 64, 164
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1.2 אֵל קַנּוֹא וְנֹקֵם יְהוָה נֹקֵם יְהוָה וּבַעַל חֵמָה נֹקֵם יְהוָה לְצָרָיו וְנוֹטֵר הוּא לְאֹיְבָיו׃ 1.3 יְהֹוָה אֶרֶךְ אַפַּיִם וגדול־וּגְדָל־ כֹּחַ וְנַקֵּה לֹא יְנַקֶּה יְהוָה בְּסוּפָה וּבִשְׂעָרָה דַּרְכּוֹ וְעָנָן אֲבַק רַגְלָיו׃
1.7 טוֹב יְהוָה לְמָעוֹז בְּיוֹם צָרָה וְיֹדֵעַ חֹסֵי בוֹ׃'' None | sup>
1.2 The LORD is a jealous and avenging God, The LORD avengeth and is full of wrath; The LORD taketh vengeance on His adversaries, And He reserveth wrath for His enemies. 1.3 The LORD is long-suffering, and great in power, And will by no means clear the guilty; The LORD, in the whirlwind and in the storm is His way, And the clouds are the dust of His feet.
1.7 The LORD is good, A stronghold in the day of trouble; And He knoweth them that take refuge in Him.'' None |
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13. Hebrew Bible, Numbers, 11.11-11.17, 11.24-11.30, 12.7-12.8, 14.11, 14.18, 15.37-15.41, 17.23, 20.16 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Authority, Scripture • Leviticus Rabbah, Scripture mediated in , example of Qohelot • Marks of scripture, Memorization, indicators of • Scripture • Scripture, Israel’s, before • Scripture, as weapon/criterion against heresy • Scripture, normative laws in • Shema rituals, scriptural basis for • Shema, scriptural basis for • Torah study, scriptural basis for • entrustedness, in scriptures • mezuzah, scriptural basis for • miracles, scripture as • non-Pentateuchal scripture, appeal to • scripture • scripture, as locus of divine presence • scripture, roots of women’s exemption from timebound positive commandments in • scripture, with inclusive meaning • scriptures, Jewish, as source of New Testament ideas about pistis • scriptures, interpretation of, as basis for pistis • tefillin, scriptural basis for • tzitzit, scriptural basis for
Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 39, 139, 155, 173, 224; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 150; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 196; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 254; Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 136; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 71; Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 221; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 164, 213, 298; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 137, 141; Neusner (2003), The Perfect Torah. 1, 91; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 62; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 48
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11.11 וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה לָמָה הֲרֵעֹתָ לְעַבְדֶּךָ וְלָמָּה לֹא־מָצָתִי חֵן בְּעֵינֶיךָ לָשׂוּם אֶת־מַשָּׂא כָּל־הָעָם הַזֶּה עָלָי׃ 11.12 הֶאָנֹכִי הָרִיתִי אֵת כָּל־הָעָם הַזֶּה אִם־אָנֹכִי יְלִדְתִּיהוּ כִּי־תֹאמַר אֵלַי שָׂאֵהוּ בְחֵיקֶךָ כַּאֲשֶׁר יִשָּׂא הָאֹמֵן אֶת־הַיֹּנֵק עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּעְתָּ לַאֲבֹתָיו׃ 11.13 מֵאַיִן לִי בָּשָׂר לָתֵת לְכָל־הָעָם הַזֶּה כִּי־יִבְכּוּ עָלַי לֵאמֹר תְּנָה־לָּנוּ בָשָׂר וְנֹאכֵלָה׃ 11.14 לֹא־אוּכַל אָנֹכִי לְבַדִּי לָשֵׂאת אֶת־כָּל־הָעָם הַזֶּה כִּי כָבֵד מִמֶּנִּי׃ 11.15 וְאִם־כָּכָה אַתְּ־עֹשֶׂה לִּי הָרְגֵנִי נָא הָרֹג אִם־מָצָאתִי חֵן בְּעֵינֶיךָ וְאַל־אֶרְאֶה בְּרָעָתִי׃ 11.16 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה אֶסְפָה־לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל אֲשֶׁר יָדַעְתָּ כִּי־הֵם זִקְנֵי הָעָם וְשֹׁטְרָיו וְלָקַחְתָּ אֹתָם אֶל־אֹהֶל מוֹעֵד וְהִתְיַצְּבוּ שָׁם עִמָּךְ׃ 11.17 וְיָרַדְתִּי וְדִבַּרְתִּי עִמְּךָ שָׁם וְאָצַלְתִּי מִן־הָרוּחַ אֲשֶׁר עָלֶיךָ וְשַׂמְתִּי עֲלֵיהֶם וְנָשְׂאוּ אִתְּךָ בְּמַשָּׂא הָעָם וְלֹא־תִשָּׂא אַתָּה לְבַדֶּךָ׃
11.24 וַיֵּצֵא מֹשֶׁה וַיְדַבֵּר אֶל־הָעָם אֵת דִּבְרֵי יְהוָה וַיֶּאֱסֹף שִׁבְעִים אִישׁ מִזִּקְנֵי הָעָם וַיַּעֲמֵד אֹתָם סְבִיבֹת הָאֹהֶל׃ 11.25 וַיֵּרֶד יְהוָה בֶּעָנָן וַיְדַבֵּר אֵלָיו וַיָּאצֶל מִן־הָרוּחַ אֲשֶׁר עָלָיו וַיִּתֵּן עַל־שִׁבְעִים אִישׁ הַזְּקֵנִים וַיְהִי כְּנוֹחַ עֲלֵיהֶם הָרוּחַ וַיִּתְנַבְּאוּ וְלֹא יָסָפוּ׃ 11.26 וַיִּשָּׁאֲרוּ שְׁנֵי־אֲנָשִׁים בַּמַּחֲנֶה שֵׁם הָאֶחָד אֶלְדָּד וְשֵׁם הַשֵּׁנִי מֵידָד וַתָּנַח עֲלֵיהֶם הָרוּחַ וְהֵמָּה בַּכְּתֻבִים וְלֹא יָצְאוּ הָאֹהֱלָה וַיִּתְנַבְּאוּ בַּמַּחֲנֶה׃ 11.27 וַיָּרָץ הַנַּעַר וַיַּגֵּד לְמֹשֶׁה וַיֹּאמַר אֶלְדָּד וּמֵידָד מִתְנַבְּאִים בַּמַּחֲנֶה׃ 11.28 וַיַּעַן יְהוֹשֻׁעַ בִּן־נוּן מְשָׁרֵת מֹשֶׁה מִבְּחֻרָיו וַיֹּאמַר אֲדֹנִי מֹשֶׁה כְּלָאֵם׃ 11.29 וַיֹּאמֶר לוֹ מֹשֶׁה הַמְקַנֵּא אַתָּה לִי וּמִי יִתֵּן כָּל־עַם יְהוָה נְבִיאִים כִּי־יִתֵּן יְהוָה אֶת־רוּחוֹ עֲלֵיהֶם׃' 12.7 לֹא־כֵן עַבְדִּי מֹשֶׁה בְּכָל־בֵּיתִי נֶאֱמָן הוּא׃ 12.8 פֶּה אֶל־פֶּה אֲדַבֶּר־בּוֹ וּמַרְאֶה וְלֹא בְחִידֹת וּתְמֻנַת יְהוָה יַבִּיט וּמַדּוּעַ לֹא יְרֵאתֶם לְדַבֵּר בְּעַבְדִּי בְמֹשֶׁה׃
14.11 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עַד־אָנָה יְנַאֲצֻנִי הָעָם הַזֶּה וְעַד־אָנָה לֹא־יַאֲמִינוּ בִי בְּכֹל הָאֹתוֹת אֲשֶׁר עָשִׂיתִי בְּקִרְבּוֹ׃
14.18 יְהוָה אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד נֹשֵׂא עָוֺן וָפָשַׁע וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים׃
15.37 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 15.38 דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם וְעָשׂוּ לָהֶם צִיצִת עַל־כַּנְפֵי בִגְדֵיהֶם לְדֹרֹתָם וְנָתְנוּ עַל־צִיצִת הַכָּנָף פְּתִיל תְּכֵלֶת׃ 15.39 וְהָיָה לָכֶם לְצִיצִת וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת־כָּל־מִצְוֺת יְהוָה וַעֲשִׂיתֶם אֹתָם וְלֹא־תָתֻרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר־אַתֶּם זֹנִים אַחֲרֵיהֶם׃ 15.41 אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם לִהְיוֹת לָכֶם לֵאלֹהִים אֲנִי יְהוָה אֱלֹהֵיכֶם׃
17.23 וַיְהִי מִמָּחֳרָת וַיָּבֹא מֹשֶׁה אֶל־אֹהֶל הָעֵדוּת וְהִנֵּה פָּרַח מַטֵּה־אַהֲרֹן לְבֵית לֵוִי וַיֹּצֵא פֶרַח וַיָּצֵץ צִיץ וַיִּגְמֹל שְׁקֵדִים׃
20.16 וַנִּצְעַק אֶל־יְהוָה וַיִּשְׁמַע קֹלֵנוּ וַיִּשְׁלַח מַלְאָךְ וַיֹּצִאֵנוּ מִמִּצְרָיִם וְהִנֵּה אֲנַחְנוּ בְקָדֵשׁ עִיר קְצֵה גְבוּלֶךָ׃'' None | sup>
11.11 And Moses said unto the LORD: ‘Wherefore hast Thou dealt ill with Thy servant? and wherefore have I not found favour in Thy sight, that Thou layest the burden of all this people upon me? 11.12 Have I conceived all this people? have I brought them forth, that Thou shouldest say unto me: Carry them in thy bosom, as a nursing-father carrieth the sucking child, unto the land which Thou didst swear unto their fathers? 11.13 Whence should I have flesh to give unto all this people? for they trouble me with their weeping, saying: Give us flesh, that we may eat. 11.14 I am not able to bear all this people myself alone, because it is too heavy for me. 11.15 And if Thou deal thus with me, kill me, I pray Thee, out of hand, if I have found favour in Thy sight; and let me not look upon my wretchedness.’ 11.16 And the LORD said unto Moses: ‘Gather unto Me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tent of meeting, that they may stand there with thee. 11.17 And I will come down and speak with thee there; and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone.
11.24 And Moses went out, and told the people the words of the LORD; and he gathered seventy men of the elders of the people, and set them round about the Tent. 11.25 And the LORD came down in the cloud, and spoke unto him, and took of the spirit that was upon him, and put it upon the seventy elders; and it came to pass, that, when the spirit rested upon them, they prophesied, but they did so no more. 11.26 But there remained two men in the camp, the name of the one was Eldad, and the name of the other Medad; and the spirit rested upon them; and they were of them that were recorded, but had not gone out unto the Tent; and they prophesied in the camp. 11.27 And there ran a young man, and told Moses, and said: ‘Eldad and Medad are prophesying in the camp.’ 11.28 And Joshua the son of Nun, the minister of Moses from his youth up, answered and said: ‘My lord Moses, shut them in.’ 11.29 And Moses said unto him: ‘Art thou jealous for my sake? would that all the LORD’S people were prophets, that the LORD would put His spirit upon them! ’ 11.30 And Moses withdrew into the camp, he and the elders of Israel.
12.7 My servant Moses is not so; he is trusted in all My house; 12.8 with him do I speak mouth to mouth, even manifestly, and not in dark speeches; and the similitude of the LORD doth he behold; wherefore then were ye not afraid to speak against My servant, against Moses?’
14.11 And the LORD said unto Moses: ‘How long will this people despise Me? and how long will they not believe in Me, for all the signs which I have wrought among them?
14.18 The LORD is slow to anger, and plenteous in lovingkindness, forgiving iniquity and transgression, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, upon the third and upon the fourth generation.
15.37 And the LORD spoke unto Moses, saying: 15.38 ’Speak unto the children of Israel, and bid them that they make them throughout their generations fringes in the corners of their garments, and that they put with the fringe of each corner a thread of blue. 15.39 And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the LORD, and do them; and that ye go not about after your own heart and your own eyes, after which ye use to go astray; 15.40 that ye may remember and do all My commandments, and be holy unto your God. 15.41 I am the LORD your God, who brought you out of the land of Egypt, to be your God: I am the LORD your God.’
17.23 And it came to pass on the morrow, that Moses went into the tent of the testimony; and, behold, the rod of Aaron for the house of Levi was budded, and put forth buds, and bloomed blossoms, and bore ripe almonds.
20.16 and when we cried unto the LORD, He heard our voice, and sent an angel, and brought us forth out of Egypt; and, behold, we are in Kadesh, a city in the uttermost of thy border.' ' None |
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14. Hebrew Bible, Proverbs, 1.4-1.6, 1.16, 3.11, 3.27, 7.3, 8.22, 8.29, 9.10, 30.4 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Arianism, early use of scripture • Marks of scripture, Memorization, indicators of • Mythmaking, Centrality of Scriptural Anchor • Old Testament, defense as Christian scripture • Scripture • Scripture, didactic mode • Scripture, pedagogical mode/simple reading • Septuagint, initiative for translation of Hebrew Scripture • constellations, on scriptural interpretation • grammar, of scripture • non-Pentateuchal scripture, appeal to • scriptural practice, catechesis • scripture • scripture (γραφή), authority of • scripture (γραφή), difficulty of • scripture (γραφή), memorization of • scripture, reworking of • scriptures, Jewish, as source of New Testament ideas about pistis • symbolical style of Scripture
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 328; Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 135; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 288; Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 137; Esler (2000), The Early Christian World, 988; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 80; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 246; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 71, 205, 206, 273, 275, 287; Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 225; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 96, 219; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 227; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 110; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 3; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 177, 180, 182, 184, 185, 186, 187, 188; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 74
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1.4 לָתֵת לִפְתָאיִם עָרְמָה לְנַעַר דַּעַת וּמְזִמָּה׃ 1.5 יִשְׁמַע חָכָם וְיוֹסֶף לֶקַח וְנָבוֹן תַּחְבֻּלוֹת יִקְנֶה׃ 1.6 לְהָבִין מָשָׁל וּמְלִיצָה דִּבְרֵי חֲכָמִים וְחִידֹתָם׃
1.16 כִּי רַגְלֵיהֶם לָרַע יָרוּצוּ וִימַהֲרוּ לִשְׁפָּךְ־דָּם׃
3.11 מוּסַר יְהוָה בְּנִי אַל־תִּמְאָס וְאַל־תָּקֹץ בְּתוֹכַחְתּוֹ׃
3.27 אַל־תִּמְנַע־טוֹב מִבְּעָלָיו בִּהְיוֹת לְאֵל ידיך יָדְךָ לַעֲשׂוֹת׃"
7.3 קָשְׁרֵם עַל־אֶצְבְּעֹתֶיךָ כָּתְבֵם עַל־לוּחַ לִבֶּךָ׃
8.22 יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃
8.29 בְּשׂוּמוֹ לַיָּם חֻקּוֹ וּמַיִם לֹא יַעַבְרוּ־פִיו בְּחוּקוֹ מוֹסְדֵי אָרֶץ׃' 30.4 מִי עָלָה־שָׁמַיִם וַיֵּרַד מִי אָסַף־רוּחַ בְּחָפְנָיו מִי צָרַר־מַיִם בַּשִּׂמְלָה מִי הֵקִים כָּל־אַפְסֵי־אָרֶץ מַה־שְּׁמוֹ וּמַה־שֶּׁם־בְּנוֹ כִּי תֵדָע׃'' None | sup>
1.4 To give prudence to the simple, To the young man knowledge and discretion; 1.5 That the wise man may hear, and increase in learning, And the man of understanding may attain unto wise counsels; 1.6 To understand a proverb, and a figure; The words of the wise, and their dark sayings.
1.16 For their feet run to evil, and they make haste to shed blood.
3.11 My son, despise not the chastening of the LORD, Neither spurn thou His correction;
3.27 Withhold not good from him to whom it is due, When it is in the power of thy hand to do it."
7.3 Bind them upon thy fingers, Write them upon the table of thy heart.
8.22 The LORD made me as the beginning of His way, The first of His works of old.
8.29 When He gave to the sea His decree, That the waters should not transgress His commandment, When He appointed the foundations of the earth;
9.10 The fear of the LORD is the beginning of wisdom, and the knowledge of the All-holy is understanding.
30.4 Who hath ascended up into heaven, and descended? Who hath gathered the wind in his fists? Who hath bound the waters in his garment? Who hath established all the ends of the earth? What is his name, and what is his son’s name, if thou knowest?' ' None |
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15. Hebrew Bible, Psalms, 1.1, 1.3, 2.1-2.2, 2.9, 16.8-16.11, 18.2, 18.10, 20.1, 33.6-33.7, 35.2, 36.4, 41.13, 44.4, 49.21, 77.2, 81.1, 81.4, 104.24, 109.2, 110.1, 110.4, 114.7, 132.5, 146.5 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Arianism, early use of scripture • Church, Ministry of Scripture • Exegesis, exegetical, interpretation of Scripture • Exegesis, exegetical, interpretation of Scripture, Messianic/eschatological interpretation • Exegesis, exegetical, interpretation of Scripture, Reinterpretation • Exegesis,, Scriptural Correlation • Hebrew Bible/Old Testament/Scripture • Jesus, Ministry of Scripture • Leviticus Rabbah, Scripture mediated in , example of Qohelot • Marks of scripture, Memorization, indicators of • Old Testament, defense as Christian scripture • Paul, as interpreter of Scripture • Qumran, scriptural traditions • Scripture • Scripture, aim/goal of • Scripture, as weapon/criterion against heresy • Scripture, authorization of • Scripture, mystery (μυστήριον) of • Scripture, pedagogical mode/simple reading • Scripture, unity of • Scriptures • Scriptures, As nourishment • Scriptures, As trees of Paradise • Scriptures, Jewish • Shekhina, re-written scripture • Spirit, effects of, interpret dreams/scripture • Tree of Knowledge, Scripture and • constellations, on scriptural interpretation • grammar, of scripture • habit (ἔθος), of scripture • non-Pentateuchal scripture, appeal to • scripture • scripture allegorical interpretation • scripture allegorical interpretation, literal interpretation • scriptures, Jewish, as source of New Testament ideas about pistis • scriptures, interpretation of, as basis for pistis • symbolical style of Scripture • the Sifra, exegesis in, importing classifications into Scripture
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 328, 329, 350, 351; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 105, 236, 274, 281; Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 125; Esler (2000), The Early Christian World, 988; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 202; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 12, 51, 145; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 134; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 178, 183, 226; Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 223; Levison (2009), Filled with the Spirit, 350, 354, 355, 357; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 43; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 71, 72, 215; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 46, 76, 103, 202, 227; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 78; Neusner (2003), The Perfect Torah. 94, 105; Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 39; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 113, 232; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 106; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 5; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 57, 58, 59, 60, 61, 67, 68, 83, 102, 203; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 67, 68, 69, 71, 72, 180, 182; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 139, 243, 248, 265; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 65, 70
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1.1 אַשְׁרֵי־הָאִישׁ אֲשֶׁר לֹא הָלַךְ בַּעֲצַת רְשָׁעִים וּבְדֶרֶךְ חַטָּאִים לֹא עָמָד וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב׃
1.3 וְהָיָה כְּעֵץ שָׁתוּל עַל־פַּלְגֵי מָיִם אֲשֶׁר פִּרְיוֹ יִתֵּן בְּעִתּוֹ וְעָלֵהוּ לֹא־יִבּוֹל וְכֹל אֲשֶׁר־יַעֲשֶׂה יַצְלִיחַ׃
2.1 וְעַתָּה מְלָכִים הַשְׂכִּילוּ הִוָּסְרוּ שֹׁפְטֵי אָרֶץ׃
2.1 לָמָּה רָגְשׁוּ גוֹיִם וּלְאֻמִּים יֶהְגּוּ־רִיק׃ 2.2 יִתְיַצְּבוּ מַלְכֵי־אֶרֶץ וְרוֹזְנִים נוֹסְדוּ־יָחַד עַל־יְהוָה וְעַל־מְשִׁיחוֹ׃
2.9 תְּרֹעֵם בְּשֵׁבֶט בַּרְזֶל כִּכְלִי יוֹצֵר תְּנַפְּצֵם׃
16.8 שִׁוִּיתִי יְהוָה לְנֶגְדִּי תָמִיד כִּי מִימִינִי בַּל־אֶמּוֹט׃ 16.9 לָכֵן שָׂמַח לִבִּי וַיָּגֶל כְּבוֹדִי אַף־בְּשָׂרִי יִשְׁכֹּן לָבֶטַח׃' '16.11 תּוֹדִיעֵנִי אֹרַח חַיִּים שֹׂבַע שְׂמָחוֹת אֶת־פָּנֶיךָ נְעִמוֹת בִּימִינְךָ נֶצַח׃
18.2 וַיֹּאמַר אֶרְחָמְךָ יְהוָה חִזְקִי׃
18.2 וַיּוֹצִיאֵנִי לַמֶּרְחָב יְחַלְּצֵנִי כִּי חָפֵץ בִּי׃
20.1 יְהוָה הוֹשִׁיעָה הַמֶּלֶךְ יַעֲנֵנוּ בְיוֹם־קָרְאֵנוּ׃
20.1 לַמְנַצֵּחַ מִזְמוֹר לְדָוִד׃
33.6 בִּדְבַר יְהוָה שָׁמַיִם נַעֲשׂוּ וּבְרוּחַ פִּיו כָּל־צְבָאָם׃ 33.7 כֹּנֵס כַּנֵּד מֵי הַיָּם נֹתֵן בְּאֹצָרוֹת תְּהוֹמוֹת׃
35.2 הַחֲזֵק מָגֵן וְצִנָּה וְקוּמָה בְּעֶזְרָתִי׃
35.2 כִּי לֹא שָׁלוֹם יְדַבֵּרוּ וְעַל רִגְעֵי־אֶרֶץ דִּבְרֵי מִרְמוֹת יַחֲשֹׁבוּן׃
36.4 דִּבְרֵי־פִיו אָוֶן וּמִרְמָה חָדַל לְהַשְׂכִּיל לְהֵיטִיב׃ 4
1.13 וַאֲנִי בְּתֻמִּי תָּמַכְתָּ בִּי וַתַּצִּיבֵנִי לְפָנֶיךָ לְעוֹלָם׃
44.4 כִּי לֹא בְחַרְבָּם יָרְשׁוּ אָרֶץ וּזְרוֹעָם לֹא־הוֹשִׁיעָה לָּמוֹ כִּי־יְמִינְךָ וּזְרוֹעֲךָ וְאוֹר פָּנֶיךָ כִּי רְצִיתָם׃
77.2 בַּיָּם דַּרְכֶּךָ ושביליך וּשְׁבִילְךָ בְּמַיִם רַבִּים וְעִקְּבוֹתֶיךָ לֹא נֹדָעוּ׃
77.2 קוֹלִי אֶל־אֱלֹהִים וְאֶצְעָקָה קוֹלִי אֶל־אֱלֹהִים וְהַאֲזִין אֵלָי׃ 8
1.1 לַמְנַצֵּחַ עַל־הַגִּתִּית לְאָסָף׃ 8
1.1 לֹא־יִהְיֶה בְךָ אֵל זָר וְלֹא תִשְׁתַּחֲוֶה לְאֵל נֵכָר׃
81.4 תִּקְעוּ בַחֹדֶשׁ שׁוֹפָר בַּכֵּסֶה לְיוֹם חַגֵּנוּ׃
104.24 מָה־רַבּוּ מַעֲשֶׂיךָ יְהוָה כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ׃
109.2 זֹאת פְּעֻלַּת שֹׂטְנַי מֵאֵת יְהוָה וְהַדֹּבְרִים רָע עַל־נַפְשִׁי׃
109.2 כִּי פִי רָשָׁע וּפִי־מִרְמָה עָלַי פָּתָחוּ דִּבְּרוּ אִתִּי לְשׁוֹן שָׁקֶר׃
110.1 לְדָוִד מִזְמוֹר נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ׃
110.4 נִשְׁבַּע יְהוָה וְלֹא יִנָּחֵם אַתָּה־כֹהֵן לְעוֹלָם עַל־דִּבְרָתִי מַלְכִּי־צֶדֶק׃
114.7 מִלִּפְנֵי אָדוֹן חוּלִי אָרֶץ מִלִּפְנֵי אֱלוֹהַּ יַעֲקֹב׃
132.5 עַד־אֶמְצָא מָקוֹם לַיהוָה מִשְׁכָּנוֹת לַאֲבִיר יַעֲקֹב׃
146.5 אַשְׁרֵי שֶׁאֵל יַעֲקֹב בְּעֶזְרוֹ שִׂבְרוֹ עַל־יְהוָה אֱלֹהָיו׃'' None | sup>
1.1 HAPPY IS the man that hath not walked in the counsel of the wicked, Nor stood in the way of sinners, nor sat in the seat of the scornful.
1.3 And he shall be like a tree planted by streams of water, that bringeth forth its fruit in its season, and whose leaf doth not wither; and in whatsoever he doeth he shall prosper.
2.1 Why are the nations in an uproar? And why do the peoples mutter in vain? 2.2 The kings of the earth stand up, And the rulers take counsel together, Against the LORD, and against His anointed:' "
2.9 Thou shalt break them with a rod of iron; Thou shalt dash them in pieces like a potter's vessel.'" 16.8 I have set the LORD always before me; Surely He is at my right hand, I shall not be moved. 16.9 Therefore my heart is glad, and my glory rejoiceth; my flesh also dwelleth in safety; 16.10 For Thou wilt not abandon my soul to the nether-world; Neither wilt Thou suffer Thy godly one to see the pit. 16.11 Thou makest me to know the path of life; In Thy presence is fulness of joy, In Thy right hand bliss for evermore.
18.2 And he said: I love thee, O LORD, my strength.
18.10 He bowed the heavens also, and came down; and thick darkness was under His feet.
20.1 For the Leader. A Psalm of David.
33.6 By the word of the LORD were the heavens made; And all the host of them by the breath of His mouth. 33.7 He gathereth the waters of the sea together as a heap; He layeth up the deeps in storehouses.
35.2 Take hold of shield and buckler, And rise up to my help.
36.4 The words of his mouth are iniquity and deceit; He hath left off to be wise, to do good. 4
1.13 And as for me, Thou upholdest me because of mine integrity, and settest me before Thy face for ever.
44.4 For not by their own sword did they get the land in possession, Neither did their own arm save them; but Thy right hand, and Thine arm, and the light of Thy countece, because Thou wast favourable unto them.
77.2 I will lift up my voice unto God, an cry; I will lift up my voice unto God, that He may give ear unto me. 8
1.1 For the Leader; upon the Gittith. A Psalm of Asaph.
81.4 Blow the horn at the new moon, at the full moon for our feast-day.
104.24 How manifold are Thy works, O LORD! In wisdom hast Thou made them all; The earth is full of Thy creatures.
109.2 For the mouth of the wicked and the mouth of deceit have they opened against me; They have spoken unto me with a lying tongue.' "
110.1 A Psalm of David. The LORD saith unto my lord: ‘Sit thou at My right hand, until I make thine enemies thy footstool.'" "
110.4 The LORD hath sworn, and will not repent: 'Thou art a priest for ever After the manner of Melchizedek.'" 114.7 Tremble, thou earth, at the presence of the Lord, At the presence of the God of Jacob;' "
132.5 Until I find out a place for the LORD, A dwelling-place for the Mighty One of Jacob.'" 146.5 Happy is he whose help is the God of Jacob, Whose hope is in the LORD his God,' ' None |
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16. Hebrew Bible, 2 Kings, 2.3, 21.12, 23.29 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Authority, Scripture • Exegesis, exegetical, interpretation of Scripture • Leviticus Rabbah, Scripture mediated in , example of Qohelot • Marks of scripture • Samaritan Pentateuch, Scripture, definition of • Scripture • Scripture, Israel’s, before
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 150; Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 167; Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 22; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 74, 75, 76; Neusner (2003), The Perfect Torah. 95; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 61; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 21
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2.3 וַיֵּצְאוּ בְנֵי־הַנְּבִיאִים אֲשֶׁר־בֵּית־אֵל אֶל־אֱלִישָׁע וַיֹּאמְרוּ אֵלָיו הֲיָדַעְתָּ כִּי הַיּוֹם יְהוָה לֹקֵחַ אֶת־אֲדֹנֶיךָ מֵעַל רֹאשֶׁךָ וַיֹּאמֶר גַּם־אֲנִי יָדַעְתִּי הֶחֱשׁוּ׃
21.12 לָכֵן כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל הִנְנִי מֵבִיא רָעָה עַל־יְרוּשָׁלִַם וִיהוּדָה אֲשֶׁר כָּל־שמעיו שֹׁמְעָהּ תִּצַּלְנָה שְׁתֵּי אָזְנָיו׃
23.29 בְּיָמָיו עָלָה פַרְעֹה נְכֹה מֶלֶךְ־מִצְרַיִם עַל־מֶלֶךְ אַשּׁוּר עַל־נְהַר־פְּרָת וַיֵּלֶךְ הַמֶּלֶךְ יֹאשִׁיָּהוּ לִקְרָאתוֹ וַיְמִיתֵהוּ בִּמְגִדּוֹ כִּרְאֹתוֹ אֹתוֹ׃' ' None | sup>
2.3 And the sons of the prophets that were at Beth-el came forth to Elisha, and said unto him: ‘Knowest thou that the LORD will take away thy master from thy head to-day?’ And he said: ‘Yea, I know it; hold ye your peace.’—
21.12 therefore thus saith the LORD, the God of Israel: Behold, I bring such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle.
23.29 In his days Pharaoh-necoh king of Egypt went up against the king of Assyria to the river Euphrates; and king Josiah went against him; and he slew him at Megiddo, when he had seen him.' ' None |
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17. Hebrew Bible, 2 Samuel, 7.10-7.13 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Exegesis, exegetical, interpretation of Scripture, Messianic/eschatological interpretation • Hebrew Bible/Old Testament/Scripture • Qumran, scriptural traditions
Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 31; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 49, 59, 83
| sup>7.11 וּלְמִן־הַיּוֹם אֲשֶׁר צִוִּיתִי שֹׁפְטִים עַל־עַמִּי יִשְׂרָאֵל וַהֲנִיחֹתִי לְךָ מִכָּל־אֹיְבֶיךָ וְהִגִּיד לְךָ יְהוָה כִּי־בַיִת יַעֲשֶׂה־לְּךָ יְהוָה׃ 7.12 כִּי יִמְלְאוּ יָמֶיךָ וְשָׁכַבְתָּ אֶת־אֲבֹתֶיךָ וַהֲקִימֹתִי אֶת־זַרְעֲךָ אַחֲרֶיךָ אֲשֶׁר יֵצֵא מִמֵּעֶיךָ וַהֲכִינֹתִי אֶת־מַמְלַכְתּוֹ׃ 7.13 הוּא יִבְנֶה־בַּיִת לִשְׁמִי וְכֹנַנְתִּי אֶת־כִּסֵּא מַמְלַכְתּוֹ עַד־עוֹלָם׃' ' None | sup>
7.10 Moreover I have appointed a place for my people Yisra᾽el, and planted them, that they may dwell in a place of their own, and be troubled no more; neither shall the children of wickedness torment them any more, as at the beginning, 7.11 and as since the time that I commanded judges to be over my people Yisra᾽el; but I will give thee rest from all thy enemies, and the Lord tells thee that he will make thee a house. 7.12 And when the days are fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, who shall issue from thy bowels, and I will establish his kingdom. 7.13 He shall build a house for my name, and I will make firm the throne of his kingdom for ever.'' None |
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18. Hebrew Bible, Amos, 5.26-5.27 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Exegesis, exegetical, interpretation of Scripture • Exegesis, exegetical, interpretation of Scripture, Messianic/eschatological interpretation • Hebrew Bible/Old Testament/Scripture • Marks of scripture, Memorization, indicators of • Scripture
Found in books: Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 233; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 37; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 50, 62
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5.26 וּנְשָׂאתֶם אֵת סִכּוּת מַלְכְּכֶם וְאֵת כִּיּוּן צַלְמֵיכֶם כּוֹכַב אֱלֹהֵיכֶם אֲשֶׁר עֲשִׂיתֶם לָכֶם׃ 5.27 וְהִגְלֵיתִי אֶתְכֶם מֵהָלְאָה לְדַמָּשֶׂק אָמַר יְהוָה אֱלֹהֵי־צְבָאוֹת שְׁמוֹ׃' ' None | sup>
5.26 So shall ye take up Siccuth your king and Chiun your images, the star of your god, which ye made to yourselves. 5.27 Therefore will I cause you to go into captivity beyond Damascus, saith He, whose name is the LORD God of hosts.' ' None |
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19. Hebrew Bible, Isaiah, 1.2, 1.15, 6.3, 6.9-6.10, 7.14, 11.1-11.4, 29.13, 40.3-40.5, 40.13, 42.6, 42.8, 45.8, 49.1, 49.7, 53.4-53.12, 59.17, 61.1-61.2, 62.4-62.5 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Canon (scriptural), Canonical • Exegesis, exegetical, interpretation of Scripture • Exegesis, exegetical, interpretation of Scripture, Messianic/eschatological interpretation • Hebrew Bible/Old Testament/Scripture • Hebrew Bible/Old Testament/Scripture, Fulfilling Scripture • Hebrew Scriptures • Holy Spirit, Scripture catalyst • Martyr, Justin, doctrine of Scripture • Mythmaking, Centrality of Scriptural Anchor • Mythmaking, Response to Scripture • Qumran, scriptural traditions • Sadducees and debates with Pharisees, on Scripture • Scripture • Scripture, Arian controversy • Scripture, Israel’s, before • Scripture, Justin Martyr on • Scripture, Pharisaic attitudes to • Scripture, as contested authority • Scripture, as weapon/criterion against heresy • Scripture, interpretation • Scripture, šeʾerit (Heb. “righteous remnant”) • Scriptures • Scriptures, Greek translation of • Scriptures, Jewish • Septuagint, initiative for translation of Hebrew Scripture • Son, as word in Scripture • Spirit, effects of, interpret dreams/scripture • Spirit, effects of,, interpretation of scripture • authority, human vs. divine/scriptural • being and will, Scripture • forgiveness prayer scriptural echoes • halakha, and Scripture • imitatio scripturae • prophecy, scriptural, as basis for pistis • scriptural falsification • scriptural practice, catechesis • scripture • scripture as source of authority • scripture, and tradition • scriptures, Jewish, as source of New Testament ideas about pistis • scriptures, interpretation of, as basis for pistis • symbolical style of Scripture • tradition (extra-scriptural), for Pharisees • way, Ministry of Scripture and
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 75, 200, 201, 244, 245; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 34, 49, 236; Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 137; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 15, 106, 107; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 261; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 94, 187, 188; Hayes (2022), The Literature of the Sages: A Re-Visioning, 66; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 210; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 67; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 24, 25; Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 52; Levison (2009), Filled with the Spirit, 353; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 38; Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 105, 106; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 75, 219; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 46, 47, 64, 105, 165, 202, 209, 233, 273; Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 79; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 57; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 228; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 569; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 100, 104, 106, 109, 112, 114, 116, 118, 129, 135, 191; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 20, 46, 47, 177, 180, 205, 206, 207, 219, 220; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 36; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 225; Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 210, 212, 217, 220, 221, 222; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 130; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 18, 61
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1.2 וְאִם־תְּמָאֲנוּ וּמְרִיתֶם חֶרֶב תְּאֻכְּלוּ כִּי פִּי יְהוָה דִּבֵּר׃
1.2 שִׁמְעוּ שָׁמַיִם וְהַאֲזִינִי אֶרֶץ כִּי יְהוָה דִּבֵּר בָּנִים גִּדַּלְתִּי וְרוֹמַמְתִּי וְהֵם פָּשְׁעוּ בִי׃
1.15 וּבְפָרִשְׂכֶם כַּפֵּיכֶם אַעְלִים עֵינַי מִכֶּם גַּם כִּי־תַרְבּוּ תְפִלָּה אֵינֶנִּי שֹׁמֵעַ יְדֵיכֶם דָּמִים מָלֵאוּ׃
6.3 וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃
6.9 וַיֹּאמֶר לֵךְ וְאָמַרְתָּ לָעָם הַזֶּה שִׁמְעוּ שָׁמוֹעַ וְאַל־תָּבִינוּ וּרְאוּ רָאוֹ וְאַל־תֵּדָעוּ׃' 7.14 לָכֵן יִתֵּן אֲדֹנָי הוּא לָכֶם אוֹת הִנֵּה הָעַלְמָה הָרָה וְיֹלֶדֶת בֵּן וְקָרָאת שְׁמוֹ עִמָּנוּ אֵל׃
11.1 וְהָיָה בַּיּוֹם הַהוּא שֹׁרֶשׁ יִשַׁי אֲשֶׁר עֹמֵד לְנֵס עַמִּים אֵלָיו גּוֹיִם יִדְרֹשׁוּ וְהָיְתָה מְנֻחָתוֹ כָּבוֹד׃
11.1 וְיָצָא חֹטֶר מִגֵּזַע יִשָׁי וְנֵצֶר מִשָּׁרָשָׁיו יִפְרֶה׃ 1
1.2 וְנָחָה עָלָיו רוּחַ יְהוָה רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יְהוָה׃ 11.3 וַהֲרִיחוֹ בְּיִרְאַת יְהוָה וְלֹא־לְמַרְאֵה עֵינָיו יִשְׁפּוֹט וְלֹא־לְמִשְׁמַע אָזְנָיו יוֹכִיחַ׃ 11.4 וְשָׁפַט בְּצֶדֶק דַּלִּים וְהוֹכִיחַ בְּמִישׁוֹר לְעַנְוֵי־אָרֶץ וְהִכָּה־אֶרֶץ בְּשֵׁבֶט פִּיו וּבְרוּחַ שְׂפָתָיו יָמִית רָשָׁע׃
29.13 וַיֹּאמֶר אֲדֹנָי יַעַן כִּי נִגַּשׁ הָעָם הַזֶּה בְּפִיו וּבִשְׂפָתָיו כִּבְּדוּנִי וְלִבּוֹ רִחַק מִמֶּנִּי וַתְּהִי יִרְאָתָם אֹתִי מִצְוַת אֲנָשִׁים מְלֻמָּדָה׃
40.3 וְיִעֲפוּ נְעָרִים וְיִגָעוּ וּבַחוּרִים כָּשׁוֹל יִכָּשֵׁלוּ׃
40.3 קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ יְהוָה יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹהֵינוּ׃ 40.4 כָּל־גֶּיא יִנָּשֵׂא וְכָל־הַר וְגִבְעָה יִשְׁפָּלוּ וְהָיָה הֶעָקֹב לְמִישׁוֹר וְהָרְכָסִים לְבִקְעָה׃ 40.5 וְנִגְלָה כְּבוֹד יְהוָה וְרָאוּ כָל־בָּשָׂר יַחְדָּו כִּי פִּי יְהוָה דִּבֵּר׃
40.13 מִי־תִכֵּן אֶת־רוּחַ יְהוָה וְאִישׁ עֲצָתוֹ יוֹדִיעֶנּוּ׃
42.6 אֲנִי יְהוָה קְרָאתִיךָ בְצֶדֶק וְאַחְזֵק בְּיָדֶךָ וְאֶצָּרְךָ וְאֶתֶּנְךָ לִבְרִית עָם לְאוֹר גּוֹיִם׃
42.8 אֲנִי יְהוָה הוּא שְׁמִי וּכְבוֹדִי לְאַחֵר לֹא־אֶתֵּן וּתְהִלָּתִי לַפְּסִילִים׃
45.8 הַרְעִיפוּ שָׁמַיִם מִמַּעַל וּשְׁחָקִים יִזְּלוּ־צֶדֶק תִּפְתַּח־אֶרֶץ וְיִפְרוּ־יֶשַׁע וּצְדָקָה תַצְמִיחַ יַחַד אֲנִי יְהוָה בְּרָאתִיו׃
49.1 לֹא יִרְעָבוּ וְלֹא יִצְמָאוּ וְלֹא־יַכֵּם שָׁרָב וָשָׁמֶשׁ כִּי־מְרַחֲמָם יְנַהֲגֵם וְעַל־מַבּוּעֵי מַיִם יְנַהֲלֵם׃
49.1 שִׁמְעוּ אִיִּים אֵלַי וְהַקְשִׁיבוּ לְאֻמִּים מֵרָחוֹק יְהוָה מִבֶּטֶן קְרָאָנִי מִמְּעֵי אִמִּי הִזְכִּיר שְׁמִי׃
49.7 כֹּה אָמַר־יְהוָה גֹּאֵל יִשְׂרָאֵל קְדוֹשׁוֹ לִבְזֹה־נֶפֶשׁ לִמְתָעֵב גּוֹי לְעֶבֶד מֹשְׁלִים מְלָכִים יִרְאוּ וָקָמוּ שָׂרִים וְיִשְׁתַּחֲוּוּ לְמַעַן יְהוָה אֲשֶׁר נֶאֱמָן קְדֹשׁ יִשְׂרָאֵל וַיִּבְחָרֶךָּ׃
53.4 אָכֵן חֳלָיֵנוּ הוּא נָשָׂא וּמַכְאֹבֵינוּ סְבָלָם וַאֲנַחְנוּ חֲשַׁבְנֻהוּ נָגוּעַ מֻכֵּה אֱלֹהִים וּמְעֻנֶּה׃ 53.5 וְהוּא מְחֹלָל מִפְּשָׁעֵנוּ מְדֻכָּא מֵעֲוֺנֹתֵינוּ מוּסַר שְׁלוֹמֵנוּ עָלָיו וּבַחֲבֻרָתוֹ נִרְפָּא־לָנוּ׃ 53.6 כֻּלָּנוּ כַּצֹּאן תָּעִינוּ אִישׁ לְדַרְכּוֹ פָּנִינוּ וַיהוָה הִפְגִּיעַ בּוֹ אֵת עֲוֺן כֻּלָּנוּ׃ 53.7 נִגַּשׂ וְהוּא נַעֲנֶה וְלֹא יִפְתַּח־פִּיו כַּשֶּׂה לַטֶּבַח יוּבָל וּכְרָחֵל לִפְנֵי גֹזְזֶיהָ נֶאֱלָמָה וְלֹא יִפְתַּח פִּיו׃ 53.8 מֵעֹצֶר וּמִמִּשְׁפָּט לֻקָּח וְאֶת־דּוֹרוֹ מִי יְשׂוֹחֵחַ כִּי נִגְזַר מֵאֶרֶץ חַיִּים מִפֶּשַׁע עַמִּי נֶגַע לָמוֹ׃ 53.9 וַיִּתֵּן אֶת־רְשָׁעִים קִבְרוֹ וְאֶת־עָשִׁיר בְּמֹתָיו עַל לֹא־חָמָס עָשָׂה וְלֹא מִרְמָה בְּפִיו׃ 53.11 מֵעֲמַל נַפְשׁוֹ יִרְאֶה יִשְׂבָּע בְּדַעְתּוֹ יַצְדִּיק צַדִּיק עַבְדִּי לָרַבִּים וַעֲוֺנֹתָם הוּא יִסְבֹּל׃ 53.12 לָכֵן אֲחַלֶּק־לוֹ בָרַבִּים וְאֶת־עֲצוּמִים יְחַלֵּק שָׁלָל תַּחַת אֲשֶׁר הֶעֱרָה לַמָּוֶת נַפְשׁוֹ וְאֶת־פֹּשְׁעִים נִמְנָה וְהוּא חֵטְא־רַבִּים נָשָׂא וְלַפֹּשְׁעִים יַפְגִּיעַ׃
59.17 וַיִּלְבַּשׁ צְדָקָה כַּשִּׁרְיָן וְכוֹבַע יְשׁוּעָה בְּרֹאשׁוֹ וַיִּלְבַּשׁ בִּגְדֵי נָקָם תִּלְבֹּשֶׁת וַיַּעַט כַּמְעִיל קִנְאָה׃
61.1 רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃
61.1 שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃ 6
1.2 לִקְרֹא שְׁנַת־רָצוֹן לַיהוָה וְיוֹם נָקָם לֵאלֹהֵינוּ לְנַחֵם כָּל־אֲבֵלִים׃
62.4 לֹא־יֵאָמֵר לָךְ עוֹד עֲזוּבָה וּלְאַרְצֵךְ לֹא־יֵאָמֵר עוֹד שְׁמָמָה כִּי לָךְ יִקָּרֵא חֶפְצִי־בָהּ וּלְאַרְצֵךְ בְּעוּלָה כִּי־חָפֵץ יְהוָה בָּךְ וְאַרְצֵךְ תִּבָּעֵל׃ 62.5 כִּי־יִבְעַל בָּחוּר בְּתוּלָה יִבְעָלוּךְ בָּנָיִךְ וּמְשׂוֹשׂ חָתָן עַל־כַּלָּה יָשִׂישׂ עָלַיִךְ אֱלֹהָיִךְ׃'' None | sup>
1.2 Hear, O heavens, and give ear, O earth, For the LORD hath spoken: Children I have reared, and brought up, And they have rebelled against Me.
1.15 And when ye spread forth your hands, I will hide Mine eyes from you; Yea, when ye make many prayers, I will not hear; Your hands are full of blood.
6.3 And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory.
6.9 And He said: ‘Go, and tell this people: Hear ye indeed, but understand not; and see ye indeed, but perceive not. 6.10 Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they, seeing with their eyes, and hearing with their ears, and understanding with their heart, return, and be healed.’
7.14 Therefore the Lord Himself shall give you a sign: behold, the young woman shall conceive, and bear a son, and shall call his name Immanuel.
11.1 And there shall come forth a shoot out of the stock of Jesse, And a twig shall grow forth out of his roots. 1
1.2 And the spirit of the LORD shall rest upon him, The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and of the fear of the LORD. 11.3 And his delight shall be in the fear of the LORD; And he shall not judge after the sight of his eyes, Neither decide after the hearing of his ears; 11.4 But with righteousness shall he judge the poor, And decide with equity for the meek of the land; And he shall smite the land with the rod of his mouth, And with the breath of his lips shall he slay the wicked.
29.13 And the Lord said: Forasmuch as this people draw near, and with their mouth and with their lips do honour Me, But have removed their heart far from Me, And their fear of Me is a commandment of men learned by rote;
40.3 Hark! one calleth: ‘Clear ye in the wilderness the way of the LORD, make plain in the desert a highway for our God. 40.4 Every valley shall be lifted up, and every mountain and hill shall be made low; and the rugged shall be made level, and the rough places a plain; 40.5 And the glory of the LORD shall be revealed, and all flesh shall see it together; for the mouth of the LORD hath spoken it.’
40.13 Who hath meted out the spirit of the LORD? Or who was His counsellor that he might instruct Him?
42.6 I the LORD have called thee in righteousness, And have taken hold of thy hand, And kept thee, and set thee for a covet of the people, For a light of the nations;
42.8 I am the LORD, that is My name; And My glory will I not give to another, Neither My praise to graven images.
45.8 Drop down, ye heavens, from above, and let the skies pour down righteousness; let the earth open, that they may bring forth salvation, and let her cause righteousness to spring up together; I the LORD have created it.
49.1 Listen, O isles, unto me, And hearken, ye peoples, from far: The LORD hath called me from the womb, From the bowels of my mother hath He made mention of my name;
49.7 Thus saith the LORD, The Redeemer of Israel, his Holy One, To him who is despised of men, To him who is abhorred of nations, To a servant of rulers: Kings shall see and arise, Princes, and they shall prostrate themselves; Because of the LORD that is faithful, Even the Holy One of Israel, who hath chosen thee.
53.4 Surely our diseases he did bear, and our pains he carried; Whereas we did esteem him stricken, Smitten of God, and afflicted. 53.5 But he was wounded because of our transgressions, He was crushed because of our iniquities: The chastisement of our welfare was upon him, And with his stripes we were healed. 53.6 All we like sheep did go astray, We turned every one to his own way; And the LORD hath made to light on him The iniquity of us all. 53.7 He was oppressed, though he humbled himself And opened not his mouth; As a lamb that is led to the slaughter, And as a sheep that before her shearers is dumb; Yea, he opened not his mouth. 53.8 By oppression and judgment he was taken away, And with his generation who did reason? For he was cut off out of the land of the living, For the transgression of my people to whom the stroke was due. 53.9 And they made his grave with the wicked, And with the rich his tomb; Although he had done no violence, Neither was any deceit in his mouth.’ 53.10 Yet it pleased the LORD to crush him by disease; To see if his soul would offer itself in restitution, That he might see his seed, prolong his days, And that the purpose of the LORD might prosper by his hand: 53.11 of the travail of his soul he shall see to the full, even My servant, Who by his knowledge did justify the Righteous One to the many, And their iniquities he did bear. 53.12 Therefore will I divide him a portion among the great, And he shall divide the spoil with the mighty; Because he bared his soul unto death, And was numbered with the transgressors; Yet he bore the sin of many, And made intercession for the transgressors.
59.17 And He put on righteousness as a coat of mail, And a helmet of salvation upon His head, And He put on garments of vengeance for clothing, And was clad with zeal as a cloak.
61.1 The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound; 6
1.2 To proclaim the year of the LORD’S good pleasure, And the day of vengeance of our God; To comfort all that mourn;
62.4 Thou shalt no more be termed Forsaken, Neither shall thy land any more be termed Desolate; But thou shalt be called, My delight is in her, And thy land, Espoused; For the LORD delighteth in thee, And thy land shall be espoused. 62.5 For as a young man espouseth a virgin, So shall thy sons espouse thee; And as the bridegroom rejoiceth over the bride, So shall thy God rejoice over thee.' ' None |
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20. Hebrew Bible, Jeremiah, 1.9, 2.7, 7.9, 15.1, 31.31-31.34 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Exegesis, exegetical, interpretation of Scripture • Scriptural Interpretation • Scripture • Scripture, Hebrew, creation-narrative • Scripture, Israel’s, before • Scripture, and Halakhah • Spirit, effects of, interpret dreams/scripture • Spirit, effects of,, interpretation of scripture • non-Pentateuchal scripture, appeal to • non-Pentateuchal scripture, appeal to, rabbinic rejection of • scripture • scriptures, interpretation of, as basis for pistis
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 84; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 71; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 261; Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 17, 209, 213, 216, 249, 251; Levison (2009), Filled with the Spirit, 418; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 233; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 37; Neusner (2004), The Idea of History in Rabbinic Judaism, 200; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 57, 58, 220; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 114
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1.9 וַיִּשְׁלַח יְהוָה אֶת־יָדוֹ וַיַּגַּע עַל־פִּי וַיֹּאמֶר יְהוָה אֵלַי הִנֵּה נָתַתִּי דְבָרַי בְּפִיךָ׃
2.7 וָאָבִיא אֶתְכֶם אֶל־אֶרֶץ הַכַּרְמֶל לֶאֱכֹל פִּרְיָהּ וְטוּבָהּ וַתָּבֹאוּ וַתְּטַמְּאוּ אֶת־אַרְצִי וְנַחֲלָתִי שַׂמְתֶּם לְתוֹעֵבָה׃
7.9 הֲגָנֹב רָצֹחַ וְנָאֹף וְהִשָּׁבֵעַ לַשֶּׁקֶר וְקַטֵּר לַבָּעַל וְהָלֹךְ אַחֲרֵי אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יְדַעְתֶּם׃
15.1 אוֹי־לִי אִמִּי כִּי יְלִדְתִּנִי אִישׁ רִיב וְאִישׁ מָדוֹן לְכָל־הָאָרֶץ לֹא־נָשִׁיתִי וְלֹא־נָשׁוּ־בִי כֻּלֹּה מְקַלְלַונִי׃
15.1 וַיֹּאמֶר יְהוָה אֵלַי אִם־יַעֲמֹד מֹשֶׁה וּשְׁמוּאֵל לְפָנַי אֵין נַפְשִׁי אֶל־הָעָם הַזֶּה שַׁלַּח מֵעַל־פָּנַי וְיֵצֵאוּ׃
31.31 הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃ 31.32 לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃ 31.33 כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ 31.34 וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־יְהוָה כִּי־כוּלָּם יֵדְעוּ אוֹתִי לְמִקְטַנָּם וְעַד־גְּדוֹלָם נְאֻם־יְהוָה כִּי אֶסְלַח לַעֲוֺנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עוֹד׃' ' None | sup>
1.9 Then the LORD put forth His hand, and touched my mouth; and the LORD said unto me: Behold, I have put My words in thy mouth;
2.7 And I brought you into a land of fruitful fields, to eat the fruit thereof and the good thereof; but when ye entered, ye defiled My land, and made My heritage an abomination.
7.9 Will ye steal, murder, and commit adultery, and swear falsely, and offer unto Baal, and walk after other gods whom ye have not known,
15.1 Then said the LORD unto me: ‘Though Moses and Samuel stood before Me, yet My mind could not be toward this people; cast them out of My sight, and let them go forth.
31.31 Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah; 31.32 not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD. 31.33 But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people; 31.34 and they shall teach no more every man his neighbour, and every man his brother, saying: ‘Know the LORD’; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more.' ' None |
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21. Hebrew Bible, Joshua, 1.8 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Qumran, scriptural traditions • scripture
Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 53; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 71
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1.8 לֹא־יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה לְמַעַן תִּשְׁמֹר לַעֲשׂוֹת כְּכָל־הַכָּתוּב בּוֹ כִּי־אָז תַּצְלִיחַ אֶת־דְּרָכֶךָ וְאָז תַּשְׂכִּיל׃'' None | sup>
1.8 This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein; for then thou shalt make thy ways prosperous, and then thou shalt have good success.'' None |
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22. Hebrew Bible, Judges, 11.36, 11.39 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Scriptural Interpretation • Scripture • reader, of Scripture
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 82; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 99; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 256
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11.36 וַתֹּאמֶר אֵלָיו אָבִי פָּצִיתָה אֶת־פִּיךָ אֶל־יְהוָה עֲשֵׂה לִי כַּאֲשֶׁר יָצָא מִפִּיךָ אַחֲרֵי אֲשֶׁר עָשָׂה לְךָ יְהוָה נְקָמוֹת מֵאֹיְבֶיךָ מִבְּנֵי עַמּוֹן׃
11.39 וַיְהִי מִקֵּץ שְׁנַיִם חֳדָשִׁים וַתָּשָׁב אֶל־אָבִיהָ וַיַּעַשׂ לָהּ אֶת־נִדְרוֹ אֲשֶׁר נָדָר וְהִיא לֹא־יָדְעָה אִישׁ וַתְּהִי־חֹק בְּיִשְׂרָאֵל׃'' None | sup>
11.36 And she said to him, My father, if thou hast opened thy mouth to the Lord, do to me according to that which has proceeded out of thy mouth; seeing that the Lord has taken vengeance for thee of thy enemies, of the children of ῾Ammon.
11.39 And it came to pass at the end of two months, that she returned to her father, who did with her according to his vow which he had vowed: and she knew no man. And it was a custom in Yisra᾽el,'' None |
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23. Hebrew Bible, Lamentations, 1.1, 2.19 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hebrew Bible/Old Testament/Scripture • Marks of scripture, Memorization, indicators of • Scripture, Hebrew, creation-narrative • Scripture, Israel’s, before • Scripture, and Halakhah • Scripture, lament tradition
Found in books: Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 125; Neusner (2004), The Idea of History in Rabbinic Judaism, 200; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 63, 64, 65, 220; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 177
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1.1 אֵיכָה יָשְׁבָה בָדָד הָעִיר רַבָּתִי עָם הָיְתָה כְּאַלְמָנָה רַּבָּתִי בַגּוֹיִם שָׂרָתִי בַּמְּדִינוֹת הָיְתָה לָמַס׃"
1.1 יָדוֹ פָּרַשׂ צָר עַל כָּל־מַחֲמַדֶּיהָ כִּי־רָאֲתָה גוֹיִם בָּאוּ מִקְדָּשָׁהּ אֲשֶׁר צִוִּיתָה לֹא־יָבֹאוּ בַקָּהָל לָךְ׃
2.19 קוּמִי רֹנִּי בליל בַלַּיְלָה לְרֹאשׁ אַשְׁמֻרוֹת שִׁפְכִי כַמַּיִם לִבֵּךְ נֹכַח פְּנֵי אֲדֹנָי שְׂאִי אֵלָיו כַּפַּיִךְ עַל־נֶפֶשׁ עוֹלָלַיִךְ הָעֲטוּפִים בְּרָעָב בְּרֹאשׁ כָּל־חוּצוֹת׃' ' None | sup>
1.1 O how has the city that was once so populous remained lonely! She has become like a widow! She that was great among the nations, a princess among the provinces, has become tributary."
2.19 Arise, cry out in the night, At the beginning of the watches; Pour out thy heart like water Before the face of the Lord; Lift up thy hands toward Him For the life of thy young children, That faint for hunger At the head of every street.’' ' None |
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24. Hebrew Bible, Ezekiel, 16.14 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Christian Scriptures, New Testament, • Hebrew Bible/Old Testament/Scripture • Scripture, Israel’s, before • Spirit, effects of, interpret dreams/scripture • scripture • scriptures, interpretation of, as basis for pistis
Found in books: Levison (2009), Filled with the Spirit, 381, 423; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 233; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 57; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 89, 90, 94; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 80
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16.14 וַיֵּצֵא לָךְ שֵׁם בַּגּוֹיִם בְּיָפְיֵךְ כִּי כָּלִיל הוּא בַּהֲדָרִי אֲשֶׁר־שַׂמְתִּי עָלַיִךְ נְאֻם אֲדֹנָי יְהוִה׃' ' None | sup>
16.14 And thy renown went forth among the nations for thy beauty; for it was perfect, through My splendour which I had put upon thee, saith the Lord GOD.' ' None |
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25. Hebrew Bible, 1 Chronicles, 21.17, 22.8, 22.14, 28.2, 28.11-28.13, 28.19 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Qumran, scriptural traditions • Scripture • Scripture, Israel’s, before • Shekhina, re-written scripture • scripture
Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 101, 102, 106, 274; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 58; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 7, 89, 90, 94, 96, 99, 100, 525
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21.17 וַיֹּאמֶר דָּוִיד אֶל־הָאֱלֹהִים הֲלֹא אֲנִי אָמַרְתִּי לִמְנוֹת בָּעָם וַאֲנִי־הוּא אֲשֶׁר־חָטָאתִי וְהָרֵעַ הֲרֵעוֹתִי וְאֵלֶּה הַצֹּאן מֶה עָשׂוּ יְהוָה אֱלֹהַי תְּהִי נָא יָדְךָ בִּי וּבְבֵית אָבִי וּבְעַמְּךָ לֹא לְמַגֵּפָה׃
22.8 וַיְהִי עָלַי דְּבַר־יְהוָה לֵאמֹר דָּם לָרֹב שָׁפַכְתָּ וּמִלְחָמוֹת גְּדֹלוֹת עָשִׂיתָ לֹא־תִבְנֶה בַיִת לִשְׁמִי כִּי דָּמִים רַבִּים שָׁפַכְתָּ אַרְצָה לְפָנָי׃
22.14 וְהִנֵּה בְעָנְיִי הֲכִינוֹתִי לְבֵית־יְהוָה זָהָב כִּכָּרִים מֵאָה־אֶלֶף וְכֶסֶף אֶלֶף אֲלָפִים כִּכָּרִים וְלַנְּחֹשֶׁת וְלַבַּרְזֶל אֵין מִשְׁקָל כִּי לָרֹב הָיָה וְעֵצִים וַאֲבָנִים הֲכִינוֹתִי וַעֲלֵיהֶם תּוֹסִיף׃
28.2 וַיָּקָם דָּוִיד הַמֶּלֶךְ עַל־רַגְלָיו וַיֹּאמֶר שְׁמָעוּנִי אַחַי וְעַמִּי אֲנִי עִם־לְבָבִי לִבְנוֹת בֵּית מְנוּחָה לַאֲרוֹן בְּרִית־יְהוָה וְלַהֲדֹם רַגְלֵי אֱלֹהֵינוּ וַהֲכִינוֹתִי לִבְנוֹת׃
28.2 וַיֹּאמֶר דָּוִיד לִשְׁלֹמֹה בְנוֹ חֲזַק וֶאֱמַץ וַעֲשֵׂה אַל־תִּירָא וְאַל־תֵּחָת כִּי יְהוָה אֱלֹהִים אֱלֹהַי עִמָּךְ לֹא יַרְפְּךָ וְלֹא יַעַזְבֶךָּ עַד־לִכְלוֹת כָּל־מְלֶאכֶת עֲבוֹדַת בֵּית־יְהוָה׃
28.11 וַיִּתֵּן דָּוִיד לִשְׁלֹמֹה בְנוֹ אֶת־תַּבְנִית הָאוּלָם וְאֶת־בָּתָּיו וְגַנְזַכָּיו וַעֲלִיֹּתָיו וַחֲדָרָיו הַפְּנִימִים וּבֵית הַכַּפֹּרֶת׃ 28.12 וְתַבְנִית כֹּל אֲשֶׁר הָיָה בָרוּחַ עִמּוֹ לְחַצְרוֹת בֵּית־יְהוָה וּלְכָל־הַלְּשָׁכוֹת סָבִיב לְאֹצְרוֹת בֵּית הָאֱלֹהִים וּלְאֹצְרוֹת הַקֳּדָשִׁים׃ 28.13 וּלְמַחְלְקוֹת הַכֹּהֲנִים וְהַלְוִיִּם וּלְכָל־מְלֶאכֶת עֲבוֹדַת בֵּית־יְהוָה וּלְכָל־כְּלֵי עֲבוֹדַת בֵּית־יְהוָה׃
28.19 הַכֹּל בִּכְתָב מִיַּד יְהוָה עָלַי הִשְׂכִּיל כֹּל מַלְאֲכוֹת הַתַּבְנִית׃' ' None | sup>
21.17 And David said unto God: ‘Is it not I that commanded the people to be numbered? even I it is that have sinned and done very wickedly; but these sheep, what have they done? let Thy hand, I pray Thee, O LORD my God, be against me, and against my father’s house; but not against Thy people, that they should be plagued.’
22.8 But the word of the LORD came to me, saying: Thou hast shed blood abundantly, and hast made great wars; thou shalt not build a house unto My name, because thou hast shed much blood upon the earth in My sight.
22.14 Now, behold, in my straits I have prepared for the house of the LORD a hundred thousand talents of gold, and a thousand thousand talents of silver; and of brass and iron without weight, for it is in abundance; timber also and stone have I prepared; and thou mayest add thereto.
28.2 Then David the king stood up upon his feet, and said: ‘Hear me, my brethren, and my people; as for me, it was in my heart to build a house of rest for the ark of the covet of the LORD, and for the footstool of our God; and I had made ready for the building.
28.11 Then David gave to Solomon his son the pattern of the porch of the temple, and of the houses thereof, and of the treasuries thereof, and of the upper rooms thereof, and of the inner chambers thereof, and of the place of the ark-cover; 28.12 and the pattern of all that he had by the spirit, for the courts of the house of the LORD, and for all the chambers round about, for the treasuries of the house of God, and for the treasuries of the hallowed things; 28.13 also for the courses of the priests and the Levites, and for all the work of the service of the house of the LORD, and for all the vessels of service in the house of the LORD:
28.19 ’All this do I give thee in writing, as the LORD hath made me wise by His hand upon me, even all the works of this pattern.’' ' None |
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26. Hebrew Bible, Ecclesiastes, 5.3, 5.5 (5th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Leviticus Rabbah, Scripture mediated in • Leviticus Rabbah, Scripture mediated in , example of Qohelot • Midrash, Rabbinic, Scripture, mediated in • Scripture • Scripture, Midrash • sages, Rabbinic, mediation of Scripture by • scriptural falsification
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 128; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 24; Neusner (2003), The Perfect Torah. 90, 106, 107
sup>
5.3 כַּאֲשֶׁר תִּדֹּר נֶדֶר לֵאלֹהִים אַל־תְּאַחֵר לְשַׁלְּמוֹ כִּי אֵין חֵפֶץ בַּכְּסִילִים אֵת אֲשֶׁר־תִּדֹּר שַׁלֵּם׃
5.5 אַל־תִּתֵּן אֶת־פִּיךָ לַחֲטִיא אֶת־בְּשָׂרֶךָ וְאַל־תֹּאמַר לִפְנֵי הַמַּלְאָךְ כִּי שְׁגָגָה הִיא לָמָּה יִקְצֹף הָאֱלֹהִים עַל־קוֹלֶךָ וְחִבֵּל אֶת־מַעֲשֵׂה יָדֶיךָ׃'' None | sup>
5.3 When thou vowest a vow unto God, defer not to pay it; for He hath no pleasure in fools; pay that which thou vowest.
5.5 Suffer not thy mouth to bring thy flesh into guilt, neither say thou before the messenger, that it was an error; wherefore should God be angry at thy voice, and destroy the work of thy hands?'' None |
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27. Hebrew Bible, Ezra, 7.6, 9.10-9.12 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Samaritan Pentateuch, Scripture, definition of • Scripture • Scripture, Israel’s, before • contradiction, within scripture • non-Pentateuchal scripture, appeal to • scripture, antithesis within
Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 55; Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 23, 237, 238; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 75, 82; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 60
sup>
7.6 הוּא עֶזְרָא עָלָה מִבָּבֶל וְהוּא־סֹפֵר מָהִיר בְּתוֹרַת מֹשֶׁה אֲשֶׁר־נָתַן יְהוָה אֱלֹהֵי יִשְׂרָאֵל וַיִּתֶּן־לוֹ הַמֶּלֶךְ כְּיַד־יְהוָה אֱלֹהָיו עָלָיו כֹּל בַּקָּשָׁתוֹ׃' '9.11 אֲשֶׁר צִוִּיתָ בְּיַד עֲבָדֶיךָ הַנְּבִיאִים לֵאמֹר הָאָרֶץ אֲשֶׁר אַתֶּם בָּאִים לְרִשְׁתָּהּ אֶרֶץ נִדָּה הִיא בְּנִדַּת עַמֵּי הָאֲרָצוֹת בְּתוֹעֲבֹתֵיהֶם אֲשֶׁר מִלְאוּהָ מִפֶּה אֶל־פֶּה בְּטֻמְאָתָם׃ 9.12 וְעַתָּה בְּנוֹתֵיכֶם אַל־תִּתְּנוּ לִבְנֵיהֶם וּבְנֹתֵיהֶם אַל־תִּשְׂאוּ לִבְנֵיכֶם וְלֹא־תִדְרְשׁוּ שְׁלֹמָם וְטוֹבָתָם עַד־עוֹלָם לְמַעַן תֶּחֶזְקוּ וַאֲכַלְתֶּם אֶת־טוּב הָאָרֶץ וְהוֹרַשְׁתֶּם לִבְנֵיכֶם עַד־עוֹלָם׃'' None | sup>
7.6 this Ezra went up from Babylon; and he was a ready scribe in the Law of Moses, which the LORD, the God of Israel, had given; and the king granted him all his request, according to the hand of the LORD his God upon him.
9.10 And now, O our God, what shall we say after this? for we have forsaken Thy commandments, 9.11 which Thou hast commanded by Thy servants the prophets, saying: The land, unto which ye go to possess it, is an unclean land through the uncleanness of the peoples of the lands, through their abominations, wherewith they have filled it from one end to another with their filthiness. 9.12 Now therefore give not your daughters unto their sons, neither take their daughters unto your sons, nor seek their peace or their prosperity for ever; that ye may be strong, and eat the good of the land, and leave it for an inheritance to your children for ever.' ' None |
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28. Hebrew Bible, Nehemiah, 8.1-8.8, 9.7-9.8, 9.20, 9.25-9.37 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Christian Scriptures, New Testament, • Hebrew Bible/Old Testament/Scripture • Hillel and Shammai, and extra-scriptural tradition • Letter of Aristeas, translation of the Hebrew Scripture • Leviticus Rabbah, Scripture mediated in , example of Qohelot • Sadducees and debates with Pharisees, on Scripture • Samaritan Pentateuch, Scripture, definition of • Scripture • Scripture, Israel’s, before • Scripture, Pharisaic attitudes to • Scripture, rabbinic attitudes • Spirit, effects of, interpret dreams/scripture • authority, human vs. divine/scriptural • authority, of Scripture • authority, scriptural • halakha, and Scripture • scripture • scripture as source of authority • scripture, and tradition • scriptures, Jewish, as source of New Testament ideas about pistis • tradition (extra-scriptural), for Pharisees • tradition (extra-scriptural), for rabbis
Found in books: DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 270; Hayes (2022), The Literature of the Sages: A Re-Visioning, 66, 70; Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 24; Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 23; Levison (2009), Filled with the Spirit, 188, 219, 243; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 76; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 75; Neusner (2003), The Perfect Torah. 105; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 60; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 100; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 184, 185; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 239; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 90
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8.1 וַיֵּאָסְפוּ כָל־הָעָם כְּאִישׁ אֶחָד אֶל־הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמָּיִם וַיֹּאמְרוּ לְעֶזְרָא הַסֹּפֵר לְהָבִיא אֶת־סֵפֶר תּוֹרַת מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה אֶת־יִשְׂרָאֵל׃
8.1 וַיֹּאמֶר לָהֶם לְכוּ אִכְלוּ מַשְׁמַנִּים וּשְׁתוּ מַמְתַקִּים וְשִׁלְחוּ מָנוֹת לְאֵין נָכוֹן לוֹ כִּי־קָדוֹשׁ הַיּוֹם לַאֲדֹנֵינוּ וְאַל־תֵּעָצֵבוּ כִּי־חֶדְוַת יְהוָה הִיא מָעֻזְּכֶם׃ 8.2 וַיָּבִיא עֶזְרָא הַכֹּהֵן אֶת־הַתּוֹרָה לִפְנֵי הַקָּהָל מֵאִישׁ וְעַד־אִשָּׁה וְכֹל מֵבִין לִשְׁמֹעַ בְּיוֹם אֶחָד לַחֹדֶשׁ הַשְּׁבִיעִי׃ 8.3 וַיִּקְרָא־בוֹ לִפְנֵי הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמַּיִם מִן־הָאוֹר עַד־מַחֲצִית הַיּוֹם נֶגֶד הָאֲנָשִׁים וְהַנָּשִׁים וְהַמְּבִינִים וְאָזְנֵי כָל־הָעָם אֶל־סֵפֶר הַתּוֹרָה׃ 8.4 וַיַּעֲמֹד עֶזְרָא הַסֹּפֵר עַל־מִגְדַּל־עֵץ אֲשֶׁר עָשׂוּ לַדָּבָר וַיַּעֲמֹד אֶצְלוֹ מַתִּתְיָה וְשֶׁמַע וַעֲנָיָה וְאוּרִיָּה וְחִלְקִיָּה וּמַעֲשֵׂיָה עַל־יְמִינוֹ וּמִשְּׂמֹאלוֹ פְּדָיָה וּמִישָׁאֵל וּמַלְכִּיָּה וְחָשֻׁם וְחַשְׁבַּדָּנָה זְכַרְיָה מְשֻׁלָּם׃ 8.5 וַיִּפְתַּח עֶזְרָא הַסֵּפֶר לְעֵינֵי כָל־הָעָם כִּי־מֵעַל כָּל־הָעָם הָיָה וּכְפִתְחוֹ עָמְדוּ כָל־הָעָם׃ 8.6 וַיְבָרֶךְ עֶזְרָא אֶת־יְהוָה הָאֱלֹהִים הַגָּדוֹל וַיַּעֲנוּ כָל־הָעָם אָמֵן אָמֵן בְּמֹעַל יְדֵיהֶם וַיִּקְּדוּ וַיִּשְׁתַּחֲוֻּ לַיהוָה אַפַּיִם אָרְצָה׃ 8.7 וְיֵשׁוּעַ וּבָנִי וְשֵׁרֵבְיָה יָמִין עַקּוּב שַׁבְּתַי הוֹדִיָּה מַעֲשֵׂיָה קְלִיטָא עֲזַרְיָה יוֹזָבָד חָנָן פְּלָאיָה וְהַלְוִיִּם מְבִינִים אֶת־הָעָם לַתּוֹרָה וְהָעָם עַל־עָמְדָם׃ 8.8 וַיִּקְרְאוּ בַסֵּפֶר בְּתוֹרַת הָאֱלֹהִים מְפֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָא׃
9.7 אַתָּה־הוּא יְהוָה הָאֱלֹהִים אֲשֶׁר בָּחַרְתָּ בְּאַבְרָם וְהוֹצֵאתוֹ מֵאוּר כַּשְׂדִּים וְשַׂמְתָּ שְּׁמוֹ אַבְרָהָם׃ 9.8 וּמָצָאתָ אֶת־לְבָבוֹ נֶאֱמָן לְפָנֶיךָ וְכָרוֹת עִמּוֹ הַבְּרִית לָתֵת אֶת־אֶרֶץ הַכְּנַעֲנִי הַחִתִּי הָאֱמֹרִי וְהַפְּרִזִּי וְהַיְבוּסִי וְהַגִּרְגָּשִׁי לָתֵת לְזַרְעוֹ וַתָּקֶם אֶת־דְּבָרֶיךָ כִּי צַדִּיק אָתָּה׃' 9.25 וַיִּלְכְּדוּ עָרִים בְּצֻרוֹת וַאֲדָמָה שְׁמֵנָה וַיִּירְשׁוּ בָּתִּים מְלֵאִים־כָּל־טוּב בֹּרוֹת חֲצוּבִים כְּרָמִים וְזֵיתִים וְעֵץ מַאֲכָל לָרֹב וַיֹּאכְלוּ וַיִּשְׂבְּעוּ וַיַּשְׁמִינוּ וַיִּתְעַדְּנוּ בְּטוּבְךָ הַגָּדוֹל׃ 9.26 וַיַּמְרוּ וַיִּמְרְדוּ בָּךְ וַיַּשְׁלִכוּ אֶת־תּוֹרָתְךָ אַחֲרֵי גַוָּם וְאֶת־נְבִיאֶיךָ הָרָגוּ אֲשֶׁר־הֵעִידוּ בָם לַהֲשִׁיבָם אֵלֶיךָ וַיַּעֲשׂוּ נֶאָצוֹת גְּדוֹלֹת׃ 9.27 וַתִּתְּנֵם בְּיַד צָרֵיהֶם וַיָּצֵרוּ לָהֶם וּבְעֵת צָרָתָם יִצְעֲקוּ אֵלֶיךָ וְאַתָּה מִשָּׁמַיִם תִּשְׁמָע וּכְרַחֲמֶיךָ הָרַבִּים תִּתֵּן לָהֶם מוֹשִׁיעִים וְיוֹשִׁיעוּם מִיַּד צָרֵיהֶם׃ 9.28 וּכְנוֹחַ לָהֶם יָשׁוּבוּ לַעֲשׂוֹת רַע לְפָנֶיךָ וַתַּעַזְבֵם בְּיַד אֹיְבֵיהֶם וַיִּרְדּוּ בָהֶם וַיָּשׁוּבוּ וַיִּזְעָקוּךָ וְאַתָּה מִשָּׁמַיִם תִּשְׁמַע וְתַצִּילֵם כְּרַחֲמֶיךָ רַבּוֹת עִתִּים׃ 9.29 וַתָּעַד בָּהֶם לַהֲשִׁיבָם אֶל־תּוֹרָתֶךָ וְהֵמָּה הֵזִידוּ וְלֹא־שָׁמְעוּ לְמִצְוֺתֶיךָ וּבְמִשְׁפָּטֶיךָ חָטְאוּ־בָם אֲשֶׁר־יַעֲשֶׂה אָדָם וְחָיָה בָהֶם וַיִּתְּנוּ כָתֵף סוֹרֶרֶת וְעָרְפָּם הִקְשׁוּ וְלֹא שָׁמֵעוּ׃ 9.31 וּבְרַחֲמֶיךָ הָרַבִּים לֹא־עֲשִׂיתָם כָּלָה וְלֹא עֲזַבְתָּם כִּי אֵל־חַנּוּן וְרַחוּם אָתָּה׃ 9.32 וְעַתָּה אֱלֹהֵינוּ הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא שׁוֹמֵר הַבְּרִית וְהַחֶסֶד אַל־יִמְעַט לְפָנֶיךָ אֵת כָּל־הַתְּלָאָה אֲשֶׁר־מְצָאַתְנוּ לִמְלָכֵינוּ לְשָׂרֵינוּ וּלְכֹהֲנֵינוּ וְלִנְבִיאֵנוּ וְלַאֲבֹתֵינוּ וּלְכָל־עַמֶּךָ מִימֵי מַלְכֵי אַשּׁוּר עַד הַיּוֹם הַזֶּה׃ 9.33 וְאַתָּה צַדִּיק עַל כָּל־הַבָּא עָלֵינוּ כִּי־אֱמֶת עָשִׂיתָ וַאֲנַחְנוּ הִרְשָׁעְנוּ׃ 9.34 וְאֶת־מְלָכֵינוּ שָׂרֵינוּ כֹּהֲנֵינוּ וַאֲבֹתֵינוּ לֹא עָשׂוּ תּוֹרָתֶךָ וְלֹא הִקְשִׁיבוּ אֶל־מִצְוֺתֶיךָ וּלְעֵדְוֺתֶיךָ אֲשֶׁר הַעִידֹתָ בָּהֶם׃ 9.35 וְהֵם בְּמַלְכוּתָם וּבְטוּבְךָ הָרָב אֲשֶׁר־נָתַתָּ לָהֶם וּבְאֶרֶץ הָרְחָבָה וְהַשְּׁמֵנָה אֲשֶׁר־נָתַתָּ לִפְנֵיהֶם לֹא עֲבָדוּךָ וְלֹא־שָׁבוּ מִמַּעַלְלֵיהֶם הָרָעִים׃ 9.36 הִנֵּה אֲנַחְנוּ הַיּוֹם עֲבָדִים וְהָאָרֶץ אֲשֶׁר־נָתַתָּה לַאֲבֹתֵינוּ לֶאֱכֹל אֶת־פִּרְיָהּ וְאֶת־טוּבָהּ הִנֵּה אֲנַחְנוּ עֲבָדִים עָלֶיהָ׃ 9.37 וּתְבוּאָתָהּ מַרְבָּה לַמְּלָכִים אֲשֶׁר־נָתַתָּה עָלֵינוּ בְּחַטֹּאותֵינוּ וְעַל גְּוִיֹּתֵינוּ מֹשְׁלִים וּבִבְהֶמְתֵּנוּ כִּרְצוֹנָם וּבְצָרָה גְדוֹלָה אֲנָחְנוּ׃'' None | sup>
8.1 all the people gathered themselves together as one man into the broad place that was before the water gate; and they spoke unto Ezra the scribe to bring the book of the Law of Moses, which the LORD had commanded to Israel. 8.2 And Ezra the priest brought the Law before the congregation, both men and women, and all that could hear with understanding, upon the first day of the seventh month. 8.3 And he read therein before the broad place that was before the water gate from early morning until midday, in the presence of the men and the women, and of those that could understand; and the ears of all the people were attentive unto the book of the Law. 8.4 And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchijah, and Hashum, and Hashbaddanah, Zechariah, and Meshullam. 8.5 And Ezra opened the book in the sight of all the people—for he was above all the people—and when he opened it, all the people stood up. 8.6 And Ezra blessed the LORD, the great God. And all the people answered: ‘Amen, Amen’, with the lifting up of their hands; and they bowed their heads, and fell down before the LORD with their faces to the ground. 8.7 Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Ha, Pelaiah, even the Levites, caused the people to understand the Law; and the people stood in their place. 8.8 And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading.
9.7 Thou art the LORD the God, who didst choose Abram, and broughtest him forth out of Ur of the Chaldees, and gavest him the name of Abraham; 9.8 and foundest his heart faithful before Thee, and madest a covet with him to give the land of the Canaanite, the Hittite, the Amorite, and the Perizzite, and the Jebusite, and the Girgashite, even to give it unto his seed, and hast performed Thy words; for Thou art righteous;
9.20 Thou gavest also Thy good spirit to instruct them, and withheldest not Thy manna from their mouth, and gavest them water for their thirst.
9.25 And they took fortified cities, and a fat land, and possessed houses full of all good things, cisterns hewn out, vineyards, and oliveyards, and fruit-trees in abundance; so they did eat, and were filled, and became fat, and luxuriated in Thy great goodness. 9.26 Nevertheless they were disobedient, and rebelled against Thee, and cast Thy law behind their back, and slew Thy prophets that did forewarn them to turn them back unto Thee, and they wrought great provocations. 9.27 Therefore Thou didst deliver them into the hand of their adversaries, who distressed them; and in the time of their trouble, when they cried unto Thee, Thou heardest from heaven; and according to Thy manifold mercies Thou gavest them saviours who might save them out of the hand of their adversaries. 9.28 But after they had rest, they did evil again before Thee; therefore didst Thou leave them in the hand of their enemies, so that they had the dominion over them; yet when they returned, and cried unto Thee, many times didst Thou hear from heaven, and deliver them according to Thy mercies; 9.29 and didst forewarn them, that Thou mightest bring them back unto Thy law; yet they dealt proudly, and hearkened not unto Thy commandments, but sinned against Thine ordices, which if a man do, he shall live by them, and presented a stubborn shoulder, and hardened their neck, and would not hear. 9.30 Yet many years didst Thou extend mercy unto them, and didst forewarn them by Thy spirit through Thy prophets; yet would they not give ear; therefore gavest Thou them into the hand of the peoples of the lands. 9.31 Nevertheless in Thy manifold mercies Thou didst not utterly consume them, nor forsake them; for Thou art a gracious and merciful God. 9.32 Now therefore, our God, the great, the mighty, and the awful God, who keepest covet and mercy, let not all the travail seem little before Thee, that hath come upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all Thy people, since the time of the kings of Assyria unto this day. 9.33 Howbeit Thou art just in all that is come upon us; for Thou hast dealt truly, but we have done wickedly; 9.34 neither have our kings, our princes, our priests, nor our fathers, kept Thy law, nor hearkened unto Thy commandments and Thy testimonies, wherewith Thou didst testify against them. 9.35 For they have not served Thee in their kingdom, and in Thy great goodness that Thou gavest them, and in the large and fat land which Thou gavest before them, neither turned they from their wicked works. 9.36 Behold, we are servants this day, and as for the land that Thou gavest unto our fathers to eat the fruit thereof and the good thereof, behold, we are servants in it. 9.37 And it yieldeth much increase unto the kings whom Thou hast set over us because of our sins; also they have power over our bodies, and over our cattle, at their pleasure, and we are in great distress.’' ' None |
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29. Hebrew Bible, Zechariah, 9.9 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Christian Scriptures, New Testament, • Exegesis, exegetical, interpretation of Scripture • Hebrew Bible/Old Testament/Scripture • Hebrew Bible/Old Testament/Scripture, Fulfilling Scripture • Scripture, allegory for • scripture
Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 76; Levison (2009), Filled with the Spirit, 403; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 9, 87, 89, 92, 93, 100, 288, 290; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 179, 180, 206
sup>
9.9 גִּילִי מְאֹד בַּת־צִיּוֹן הָרִיעִי בַּת יְרוּשָׁלִַם הִנֵּה מַלְכֵּךְ יָבוֹא לָךְ צַדִּיק וְנוֹשָׁע הוּא עָנִי וְרֹכֵב עַל־חֲמוֹר וְעַל־עַיִר בֶּן־אֲתֹנוֹת׃' ' None | sup>
9.9 Rejoice greatly, O daughter of Zion, Shout, O daughter of Jerusalem; Behold, thy king cometh unto thee, He is triumphant, and victorious, Lowly, and riding upon an ass, Even upon a colt the foal of an ass.' ' None |
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30. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Authority, Scripture • Scripture, threefold reading of
Found in books: Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 76; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 98
| 276a ΣΩ. τί δʼ; ἄλλον ὁρῶμεν λόγον τούτου ἀδελφὸν γνήσιον, τῷ τρόπῳ τε γίγνεται, καὶ ὅσῳ ἀμείνων καὶ δυνατώτερος τούτου φύεται; ΦΑΙ. τίνα τοῦτον καὶ πῶς λέγεις γιγνόμενον; ΣΩ. ὃς μετʼ ἐπιστήμης γράφεται ἐν τῇ τοῦ μανθάνοντος ψυχῇ, δυνατὸς μὲν ἀμῦναι ἑαυτῷ, ἐπιστήμων δὲ λέγειν τε καὶ σιγᾶν πρὸς οὓς δεῖ. ΦΑΙ. τὸν τοῦ εἰδότος λόγον λέγεις ζῶντα καὶ ἔμψυχον, οὗ ὁ γεγραμμένος εἴδωλον ἄν τι λέγοιτο δικαίως.'' None | 276a Socrates. Now tell me; is there not another kind of speech, or word, which shows itself to be the legitimate brother of this bastard one, both in the manner of its begetting and in its better and more powerful nature? Phaedrus. What is this word and how is it begotten, as you say? Socrates. The word which is written with intelligence in the mind of the learner, which is able to defend itself and knows to whom it should speak, and before whom to be silent. Phaedrus. You mean the living and breathing word of him who knows, of which the written word may justly be called the image.'' None |
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31. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Father, Scripture • Philo of Alexandria, on scriptural interpretations • Scripture, mystery (μυστήριον) of
Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 195, 196; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 148; Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 1, 111
| 28c δʼ αἰσθητά, δόξῃ περιληπτὰ μετʼ αἰσθήσεως, γιγνόμενα καὶ γεννητὰ ἐφάνη. τῷ δʼ αὖ γενομένῳ φαμὲν ὑπʼ αἰτίου τινὸς ἀνάγκην εἶναι γενέσθαι. ΤΙ. τὸν μὲν οὖν ποιητὴν καὶ πατέρα τοῦδε τοῦ παντὸς εὑρεῖν τε ἔργον καὶ εὑρόντα εἰς πάντας ἀδύνατον λέγειν· τόδε δʼ οὖν πάλιν ἐπισκεπτέον περὶ αὐτοῦ, πρὸς πότερον τῶν παραδειγμάτων ὁ τεκταινόμενος αὐτὸν'' None | 28c and things sensible, being apprehensible by opinion with the aid of sensation, come into existence, as we saw, and are generated. And that which has come into existence must necessarily, as we say, have come into existence by reason of some Cause. Tim. Now to discover the Maker and Father of this Universe were a task indeed; and having discovered Him, to declare Him unto all men were a thing impossible. However, let us return and inquire further concerning the Cosmos,—after which of the Models did its Architect construct it?'' None |
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32. None, None, nan (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hebrew Bible/Old Testament/Scripture • Scripture, Israel’s, before
Found in books: Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 58; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 184
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33. Anon., 1 Enoch, 12.4, 13.4-13.7 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Canon (scriptural), Canonical • Qumran, scriptural traditions • Scriptures, Greek translation of • Shekhina, re-written scripture • canon, scriptural
Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 98, 112; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 32; Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 23; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 486
| sup>1 The words of the blessing of Enoch, wherewith he blessed the elect and righteous, who will be,living in the day of tribulation, when all the wicked and godless are to be removed. And he took up his parable and said -Enoch a righteous man, whose eyes were opened by God, saw the vision of the Holy One in the heavens, which the angels showed me, and from them I heard everything, and from them I understood as I saw, but not for this generation, but for a remote one which is,for to come. Concerning the elect I said, and took up my parable concerning them:The Holy Great One will come forth from His dwelling,,And the eternal God will tread upon the earth, (even) on Mount Sinai, And appear from His camp And appear in the strength of His might from the heaven of heavens.,And all shall be smitten with fear And the Watchers shall quake, And great fear and trembling shall seize them unto the ends of the earth.,And the high mountains shall be shaken, And the high hills shall be made low, And shall melt like wax before the flame,And the earth shall be wholly rent in sunder, And all that is upon the earth shall perish, And there shall be a judgement upon all (men).,But with the righteous He will make peace.And will protect the elect, And mercy shall be upon them.And they shall all belong to God, And they shall be prospered, And they shall all be blessed.And He will help them all, And light shall appear unto them, And He will make peace with them'.,And behold! He cometh with ten thousands of His holy ones To execute judgement upon all, And to destroy all the ungodly:And to convict all flesh of all the works of their ungodliness which they have ungodly committed, And of all the hard things which ungodly sinners have spoken against Him."
12.4 called me -Enoch the scribe- and said to me: 'Enoch, thou scribe of righteousness, go, declare to the Watchers of the heaven who have left the high heaven, the holy eternal place, and have defiled themselves with women, and have done as the children of earth do, and have taken unto themselve" 13.4 together, and they were all afraid, and fear and trembling seized them. And they besought me to draw up a petition for them that they might find forgiveness, and to read their petition in the presence 13.5 of the Lord of heaven. For from thenceforward they could not speak (with Him) nor lift up their" 13.6 eyes to heaven for shame of their sins for which they had been condemned. Then I wrote out their petition, and the prayer in regard to their spirits and their deeds individually and in regard to their 13.7 requests that they should have forgiveness and length. And I went off and sat down at the waters of Dan, in the land of Dan, to the south of the west of Hermon: I read their petition till I fell' "" None |
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34. Anon., Jubilees, 1.1-1.29, 2.1, 4.17-4.19, 6.15-6.21, 6.35-6.38, 7.38-7.39, 12.25-12.27, 15.1, 15.28, 32.10-32.15, 32.26, 41.23-41.24, 41.26, 45.15 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Ancient Language, central to Scripture • Authority, Scripture • Marks of scripture, Memorization, indicators of • Qumran, scriptural traditions • Quran, as rewritten scripture • Scriptural Interpretation • Scripture, Jewish views of • Scriptures, Jewish, in Greek • Shekhina, re-written scripture • authority, scriptural • canon, scriptural • scripture
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 81; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 62, 91, 98, 99, 109, 110, 114; Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 205, 259; Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 23, 24; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 101; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 110; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 52, 64, 125; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 145
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1.1 THIS is the history of the division of the days of the law and of the testimony, of the events of the years, of their (year) weeks, of their jubilees throughout all the years of the world, as the Lord spake to Moses on Mount Sinai when he went up to receive the tables of the law and of the commandment, according to the voice of God as He said unto him, "Go up to the top of the Mount."r) And it came to pass in the first year of the A.M. (A.M. = Anno Mundi) exodus of the children of Israel out of Egypt, in the third month, on the sixteenth day of the month, that God spake to Moses, saying: 1.2 "Come up to Me on the Mount, and I will give thee two tables of stone of the law and of the commandment, which I have written, that thou mayst teach them." 1.3 And Moses went up into the mount of God, and the glory of the Lord abode on Mount Sinai, and a cloud overshadowed it six days.rAnd He called to Moses on the seventh day out of the midst of the cloud, 1.4 and the appearance of the glory of the Lord was like a flaming fire on the top of the Mount. 1.5 And Moses was on the Mount forty days and forty nights, and God taught him the earlier and the later history 1.6 of the division of all the days of the law and of the testimony. 1.7 And He said: "Incline thine heart to every word which I shall speak to thee on this Mount, and write them in a book in order that their generations may see how I have not forsaken them for all the evil which they have wrought in transgressing the covet which I establish between Me and thee for their generations this day on Mount Sinai. 1.8 And thus it will come to pass when all these things come upon them, that they will recognize that I am more righteous than they in all their judgments and in all their actions, and they will recognize that I have been truly with them. 1.9 And do thou write for thyself all these words which I declare unto thee this day, for I know their rebellion and their stiff neck, before I bring them into the land of which I sware to their fathers, to Abraham and to Isaac and to Jacob, saying: "Unto your seed will I give a land flowing with milk and honey
1.10 And they will eat and be satisfied, and they will turn to strange gods, to (gods) which cannot deliver them from aught of their tribulation:
1.11 "and this witness shall be heard for a witness against them.rFor they will forget all My commandments, (even) all that I command them, and they will walk after the Gentiles,
1.12 and after their uncleanness, and after their shame, and will serve their gods, and these will prove unto them an offence and a tribulation and an affliction and a snare.
1.13 And many will perish and they will be taken captive, and will fall into the hands of the enemy, because they have forsaken My ordices and My commandments, and the festivals of My covet,
1.14 and My sabbaths, and My holy place which I have hallowed for Myself in their midst, and My tabernacle, and My sanctuary, which I have hallowed for Myself in the midst of the land, that I should set My name upon it, and that it should dwell (there).
1.15 And they will make to themselves high places and groves and graven images, and they will worship, each his own (graven image), so as to go astray, and they will sacrifice their children to demons, and to all the works of the error of their hearts.
1.16 And I will send witnesses unto them, that I may witness against them, but they will not hear, and will slay the witnesses also,
1.17 and they will persecute those who seek the law, and they will abrogate and change everything so as to work evil before My eyes.
1.18 And I shall hide My face from them, and I shall deliver them into the hand of the Gentiles for captivity, and for a prey, and for devouring, and I shall remove them from the midst of the land, and I shall scatter them amongst the Gentiles.
1.19 And they will forget all My law and all My commandments and all My judgments, and will go astray as to new moons, and sabbaths, and festivals, and jubilees, and ordices. 1.20 And after this they will turn to Me from amongst the Gentiles with all their heart and with all their soul and with all their strength, 1.21 and I shall gather them from amongst all the Gentiles, and they will seek Me, so that I shall be found of them, 1.22 when they seek Me with all their heart and with all their soul.rAnd I shall disclose to them abounding peace with righteousness, and I shall remove them the plant of uprightness, with all My heart and with all My soul, 1.23 and they will be for a blessing and not for a curse, and they will be the head and not the tail. 1.24 And I shall build My sanctuary in their midst, and I shall dwell with them, and I shall be their God and they will be My people in truth and righteousness. 1.25 And I shall not forsake them nor fail them; for I am the Lord their God." 1.26 And Moses fell on his face and prayed and said, 1.27 "O Lord my God, do not forsake Thy people and Thy inheritance, so that they should wander in the error of their hearts, and do not deliver them into the hands of their enemies, the Gentiles, lest they should rule over them and cause them to sin against Thee. 1.28 Let Thy mercy, O Lord, be lifted up upon Thy people, and create in them an upright spirit, 1.29 and let not the spirit of Beliar rule over them to accuse them before Thee, and to ensnare them from all the paths of righteousness, so that they may perish from before Thy face.
2.1 And the angel of the presence spake to Moses according to the word of the Lord, saying:' "
4.17 And in the second week of the tenth jubilee Mahalalel took unto him to wife Dînâh, the daughter of Barâkî’êl the daughter of his father's brother, and she bare him a son in the third week in the sixth year, and he called his name Jared;" '4.18 for in his days the angels of the Lord descended on the earth, those who are named the Watchers, that they should instruct the children of men, and that they should do judgment and uprightness on the earth.' "4.19 And in the eleventh jubilee Jared took to himself a wife, and her name was Bâraka, the daughter of Râsûjâl, a daughter of his father's brother, in the fourth week of this jubilee," 6.15 and he made a covet before the Lord God for ever throughout all the generations of the earth in this month. 6.16 On this account He spake to thee that thou shouldst make a covet with the children of Israel in this month upon the mountain with an oath, and that thou shouldst sprinkle blood upon them because of all the words of the covet, which the Lord made with them for ever. 6.17 And this testimony is written concerning you that you should observe it continually, so that you should not eat on any day any blood of beasts or birds or cattle during all the days of the earth, 6.18 and the man who eateth the blood of beast or of cattle or of birds during all the days of the earth, he and his seed shall be rooted out of the land. 6.19 And do thou command the children of Israel to eat no blood, so that their names and their seed may be before the Lord our God continually. 6.20 And for this law there is no limit of days, for it is for ever. They shall observe it throughout their generations, so that they may continue supplicating on your behalf with blood before the altar; 6.21 every day and at the time of morning and evening they shall seek forgiveness on your behalf perpetually before the Lord that they may keep it and not be rooted out.
6.35 And on the new moon of the first month, and on the new moon of the fourth month, and on the new moon of the seventh month, and on the new moon of the tenth month are the days of remembrance, and the days of the seasons in the four divisions of the year. 6.36 These are written and ordained as a testimony for ever. 6.37 And Noah ordained them for himself as feasts for the generations for ever, so that they have become thereby a memorial unto him. 6.38 And on the new moon of the first month he was bidden to make for himself an ark, and on that (day) the earth became dry and he opened (the ark) and saw the earth.
7.38 And there will not be left any man that eateth blood. Or that sheddeth the blood of man on the earth, Nor will there be left to him any seed or descendants living under heaven; 7.39 For into Sheol will they go, And into the place of condemnation will they descend.
12.25 And he made an end of speaking and praying, and behold the word of the Lord was sent to him through me, saying: 12.26 "Get thee up from thy country, and from thy kindred and from the house of thy father unto a land which I shall show thee, 12.27 and I shall make thee a great and numerous nation. And I shall bless thee And I shall make thy name great, And thou wilt be blessed in the earth,
15.1 And in the fifth year of the fourth week of this jubilee, in the third month, in the middle of the month, Abram celebrated the feast of the first-fruits of the grain harvest.
15.28 And every one that is born, the flesh of whose foreskin is not circumcised on the eighth day, belongeth not to the children of the covet which the Lord made with Abraham, but to the children of destruction; 3
2.10 and thus he did daily for seven days.rAnd he and all his sons and his men were eating (this) with joy there during seven day 3
2.11 and blessing and thanking the Lord, who had delivered him out of all his tribulation and had given him his vow. 3
2.12 And he tithed all the clean animals, and made a burnt sacrifice, but the unclean animals he gave (not) to Levi his son, and he gave him all the souls of the men 3
2.13 And Levi discharged the priestly office at Bethel before Jacob his father in preference to his ten brothers, and he was a priest there, 3
2.14 and Jacob gave his vow: thus he tithed again the tithe to the Lord and sanctified it, and it became holy unto Him. 3
2.15 And for this reason it is ordained on the heavenly tables as a law for the tithing again the tithe to eat before the Lord from year to year,
32.26 And he saw in a vision of the night, and behold an angel descended from heaven with seven tablets in his hands, and he gave them to Jacob, and he read them and knew all that was written therein which would befall him and his sons through-out all the ages.
41.23 And after that she bare two sons, Perez and Zerah, in the seventh year of this second week.rAnd thereupon the seven years of fruitfulness were accomplished, of which Joseph spake to Pharaoh. 41.24 And Judah acknowledged that the deed which he had done was evil, for he had lain with his daughter-in-law, and he esteemed it hateful in his eyes, and he acknowledged that he had transgressed and gone astray; for he had uncovered the skirt of his son,
41.26 And he received forgiveness because he turned from his sin and from his ignorance, for he transgressed greatly before our God;
45.15 and the Egyptians sowed the land, and it bore much corn that year. And this was the first year of the fourth week of the forty-fifth jubilee.'' None |
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35. Hebrew Bible, Daniel, 1.17, 7.13, 9.4, 9.10-9.11, 9.13 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Christian Scriptures, New Testament, • Exegesis, exegetical, interpretation of Scripture • Hebrew Bible/Old Testament/Scripture • Marks of scripture • Scripture • Scripture, Hebrew, creation-narrative • Scripture, Israel’s, before • Scripture, and Halakhah • Spirit, effects of, interpret dreams/scripture • dove in Jewish scripture • scriptures, interpretation of, as basis for pistis • sola scriptura • taḥrīf (Ar. “distortion of Scriptures”)
Found in books: Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 167; Levison (2009), Filled with the Spirit, 78; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 75; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 164; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 75; Neusner (2004), The Idea of History in Rabbinic Judaism, 200; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 60, 220; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 120; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 254; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 21, 179, 180; Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 8; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 262, 412
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1.17 וְהַיְלָדִים הָאֵלֶּה אַרְבַּעְתָּם נָתַן לָהֶם הָאֱלֹהִים מַדָּע וְהַשְׂכֵּל בְּכָל־סֵפֶר וְחָכְמָה וְדָנִיֵּאל הֵבִין בְּכָל־חָזוֹן וַחֲלֹמוֹת׃
7.13 חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ עִם־עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתֵה הֲוָה וְעַד־עַתִּיק יוֹמַיָּא מְטָה וּקְדָמוֹהִי הַקְרְבוּהִי׃
9.4 וָאֶתְפַּלְלָה לַיהוָה אֱלֹהַי וָאֶתְוַדֶּה וָאֹמְרָה אָנָּא אֲדֹנָי הָאֵל הַגָּדוֹל וְהַנּוֹרָא שֹׁמֵר הַבְּרִית וְהַחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מִצְוֺתָיו׃' '9.11 וְכָל־יִשְׂרָאֵל עָבְרוּ אֶת־תּוֹרָתֶךָ וְסוֹר לְבִלְתִּי שְׁמוֹעַ בְּקֹלֶךָ וַתִּתַּךְ עָלֵינוּ הָאָלָה וְהַשְּׁבֻעָה אֲשֶׁר כְּתוּבָה בְּתוֹרַת מֹשֶׁה עֶבֶד־הָאֱלֹהִים כִּי חָטָאנוּ לוֹ׃
9.13 כַּאֲשֶׁר כָּתוּב בְּתוֹרַת מֹשֶׁה אֵת כָּל־הָרָעָה הַזֹּאת בָּאָה עָלֵינוּ וְלֹא־חִלִּינוּ אֶת־פְּנֵי יְהוָה אֱלֹהֵינוּ לָשׁוּב מֵעֲוֺנֵנוּ וּלְהַשְׂכִּיל בַּאֲמִתֶּךָ׃'' None | sup>
1.17 Now as for these four youths, God gave them knowledge and skill in all learning and wisdom; and Daniel had understanding in all visions and dreams.
7.13 I saw in the night visions, And, behold, there came with the clouds of heaven One like unto a son of man, And he came even to the Ancient of days, And he was brought near before Him.
9.4 And I prayed unto the LORD my God, and made confession, and said: ‘O Lord, the great and awful God, who keepest covet and mercy with them that love Thee and keep Thy commandments,
9.10 neither have we hearkened to the voice of the LORD our God, to walk in His laws, which He set before us by His servants the prophets. . 9.11 Yea, all Israel have transgressed Thy law, and have turned aside, so as not to hearken to Thy voice; and so there hath been poured out upon us the curse and the oath that is written in the Law of Moses the servant of God; for we have sinned against Him.
9.13 As it is written in the Law of Moses, all this evil is come upon us; yet have we not entreated the favour of the LORD our God, that we might turn from our iniquities, and have discernment in Thy truth.' ' None |
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36. Septuagint, 2 Maccabees, 2.7-2.8 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Ancient Language, central to Scripture • Christian Scriptures, New Testament,
Found in books: Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 259; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 254
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2.7 When Jeremiah learned of it, he rebuked them and declared: 'The place shall be unknown until God gathers his people together again and shows his mercy.'" "2.8 And then the Lord will disclose these things, and the glory of the Lord and the cloud will appear, as they were shown in the case of Moses, and as Solomon asked that the place should be specially consecrated.'"" None |
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37. Septuagint, Ecclesiasticus (Siracides), 24.33, 39.1-39.6, 44.19-44.20, 45.4, 46.15, 47.8-47.10, 51.23-51.24 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Christian Scriptures, New Testament, • Marks of scripture, Memorization, indicators of • Qumran, scriptural traditions • Scripture • Scriptures • Shekhina, re-written scripture • Spirit, effects of, interpret dreams/scripture • scripture • scriptures, Jewish, as source of New Testament ideas about pistis
Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 95, 96, 99, 101, 102, 107; Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 125, 209; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 174; Levison (2009), Filled with the Spirit, 243, 404; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 76; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 5; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 89; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 525
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24.33 I will again pour out teaching like prophecy,and leave it to all future generations.
39.1 Nations will declare his wisdom,and the congregation will proclaim his praise;
39.1 On the other hand he who devotes himself to the study of the law of the Most High will seek out the wisdom of all the ancients,and will be concerned with prophecies; 39.2 From everlasting to everlasting he beholds them,and nothing is marvelous to him. 39.2 he will preserve the discourse of notable men and penetrate the subtleties of parables; 39.3 he will seek out the hidden meanings of proverbs and be at home with the obscurities of parables. 39.3 the teeth of wild beasts, and scorpions and vipers,and the sword that punishes the ungodly with destruction; 39.4 He will serve among great men and appear before rulers;he will travel through the lands of foreign nations,for he tests the good and the evil among men. 39.5 He will set his heart to rise early to seek the Lord who made him,and will make supplication before the Most High;he will open his mouth in prayer and make supplication for his sins. 39.6 If the great Lord is willing,he will be filled with the spirit of understanding;he will pour forth words of wisdom and give thanks to the Lord in prayer.
44.19 Abraham was the great father of a multitude of nations,and no one has been found like him in glory;
45.4 He sanctified him through faithfulness and meekness;he chose him out of all mankind.
46.15 By his faithfulness he was proved to be a prophet,and by his words he became known as a trustworthy seer.
47.8 In all that he did he gave thanks to the Holy One, the Most High, with ascriptions of glory;he sang praise with all his heart,and he loved his Maker. 47.9 He placed singers before the altar,to make sweet melody with their voices.
51.23 Draw near to me, you who are untaught,and lodge in my school. 51.24 Why do you say you are lacking in these things,and why are your souls very thirsty?' ' None |
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38. Septuagint, Wisdom of Solomon, 2.24, 9.16-9.17 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Scripture • Scriptures, Bible • Scriptures, speculation, limits of • Spirit, effects of, interpret dreams/scripture • scriptures, interpretation of, as basis for pistis
Found in books: Levison (2009), Filled with the Spirit, 221; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 208; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 346; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 316; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 112
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2.24 And I saw and entreated the Lord and said, Long enough, O Lord, has Thine hand been heavy on Israel, in bringing the nations upon (them).
2.24 but through the devils envy death entered the world,and those who belong to his party experience it.
9.16 And, now, Thou art our God, and we the people whom Thou hast loved: Behold and show pity, O God of Israel, for we are Thine; And remove not Thy mercy from us, lest they assail us.
9.16 We can hardly guess at what is on earth,and what is at hand we find with labor;but who has traced out what is in the heavens? 9.17 For Thou didst choose the seed of Abraham before all the nations, And didst set Thy name upon us, O Lord, 9.17 Who has learned thy counsel, unless thou hast given wisdom and sent thy holy Spirit from on high?'' None |
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39. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Exegesis, exegetical, interpretation of Scripture • Exegesis, exegetical, interpretation of Scripture, Jesus’ command of scriptural exegesis • Exegesis, exegetical, interpretation of Scripture, Messianic/eschatological interpretation • Hebrew Bible/Old Testament/Scripture • Hebrew Bible/Old Testament/Scripture, Abolishing Scripture • Hebrew Bible/Old Testament/Scripture, Fulfilling Scripture • Marks of scripture, Memorization, indicators of • non-Pentateuchal scripture, appeal to • non-Pentateuchal scripture, appeal to, rabbinic rejection of
Found in books: Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 233, 234; Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 9, 217, 219, 221, 222, 223, 224, 238; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 50, 108, 112, 122, 148
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40. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Exegesis, exegetical, interpretation of Scripture • Exegesis, exegetical, interpretation of Scripture, Jesus’ command of scriptural exegesis • Hebrew Bible/Old Testament/Scripture • Hebrew Bible/Old Testament/Scripture, Abolishing Scripture • Hebrew Bible/Old Testament/Scripture, Fulfilling Scripture • Marks of scripture, Memorization, indicators of • Qumran, scriptural traditions • Quran, as rewritten scripture • Scriptures, Greek translation of • Spirit, effects of, interpret dreams/scripture • non-Pentateuchal scripture, appeal to • scripture • way, Ministry of Scripture and
Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 31, 43, 70; Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 9, 234; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 187, 188; Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 228, 229, 230, 231, 238; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 101; Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 7; Levison (2009), Filled with the Spirit, 189, 355; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 16, 28, 108, 110, 213, 214
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41. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Qumran, scriptural traditions • Shekhina, re-written scripture • rewritten scripture, as a genre • rewritten scripture, as a marker of authority • rewritten scripture, as an exegetical technique • rewritten scripture, of legal material • scripture
Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 91, 111, 113, 142; Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 27, 28, 29, 38, 62, 63
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42. Philo of Alexandria, On The Life of Abraham, 5, 16, 276 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Authority, Scripture • Scripture • Shekhina, re-written scripture
Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 143; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 99, 100, 110
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5 for these men have been living and rational laws; and the lawgiver has magnified them for two reasons; first, because he was desirous to show that the injunctions which are thus given are not inconsistent with nature; and, secondly, that he might prove that it is not very difficult or laborious for those who wish to live according to the laws established in these books, since the earliest men easily and spontaneously obeyed the unwritten principle of legislation before any one of the particular laws were written down at all. So that a man may very properly say, that the written laws are nothing more than a memorial of the life of the ancients, tracing back in an antiquarian spirit, the actions and reasonings which they adopted;
16 Therefore the lawgivers, and the laws in every state on earth, labour with great diligence to fill the souls of free men with good hopes; but he who, without any recommendation and without being enjoined to be so, is nevertheless hopeful, has acquired this virtue by an unwritten, self-taught law, which nature has implanted in him. 276 Such is the life of the first author and founder of our nation; a man according to the law, as some persons think, but, as my argument has shown, one who is himself the unwritten law and justice of God. ' None |
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43. Philo of Alexandria, On The Cherubim, 27-29 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Shekhina, re-written scripture • Spirit, effects of, interpret dreams/scripture • scripture
Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 144; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 289; Levison (2009), Filled with the Spirit, 191, 192, 344
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27 I have also, on one occasion, heard a more ingenious train of reasoning from my own soul, which was accustomed frequently to be seized with a certain divine inspiration, even concerning matters which it could not explain even to itself; which now, if I am able to remember it accurately, I will relate. It told me that in the one living and true God there were two supreme and primary powers--goodness and authority; and that by his goodness he had created every thing, and by his authority he governed all that he had created; '28 and that the third thing which was between the two, and had the effect of bringing them together was reason, for that it was owing to reason that God was both a ruler and good. Now, of this ruling authority and of this goodness, being two distinct powers, On the Cherubim were the symbols, but of reason the flaming sword was the symbol. For reason is a thing capable of rapid motion and impetuous, and especially the reason of the Creator of all things is so, inasmuch as it was before everything and passed by everything, and was conceived before everything, and appears in everything. 29 And do thou, O my mind, receive the impression of each of these cherubims unadulterated, that thus becoming thoroughly instructed about the ruling authority of the Creator of all things and about his goodness, thou mayest receive a happy inheritance; for immediately thou shalt understand the conjunction and combination of these imperishable powers, and learn in what respects God is good, his majesty arising from his sovereign power being all the time conspicuous; and in what he is powerful, his goodness, being equally the object of attention, that is this way thou mayest attain to the virtues which are engendered by these conceptions, namely, a love and a reverential awe of God, neither being uplifted to arrogance by any prosperity which may befall thee, having regard always to the greatness of the sovereignty of thy King; nor abjectly giving up hope of better things in the hour of unexpected misfortune, having regard, then, to the mercifulness of thy great and bounteous God. ' None |
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44. Philo of Alexandria, On The Confusion of Tongues, 14 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Scripture, Justin Martyr on • Scripture, as weapon/criterion against heresy • scripture allegorical interpretation • scripture allegorical interpretation, deeper meaning • scripture allegorical interpretation, literal interpretation • scripture, literal interpretation
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 202; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 92; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 189
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14 Those, then, who put these things together, and cavil at them, and raise malicious objections, will be easily refuted separately by those who can produce ready solutions of all such questions as arise from the plain words of the law, arguing in a spirit far from contentious, and not encountering them by sophisms drawn from any other source, but following the connection of natural consequences, which does not permit them to stumble, but which easily puts aside any impediments that arise, so that the course of their arguments proceeds without any interruption or mishap. '' None |
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45. Philo of Alexandria, On The Migration of Abraham, 34-35 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Shekhina, re-written scripture • Spirit, effects of, interpret dreams/scripture • scripture
Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 144; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 289; Levison (2009), Filled with the Spirit, 189, 249, 344, 355
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34 I am not ashamed to relate what has happened to me myself, which I know from having experienced it ten thousand times. Sometimes, when I have desired to come to my usual employment of writing on the doctrines of philosophy, though I have known accurately what it was proper to set down, I have found my mind barren and unproductive, and have been completely unsuccessful in my object, being indigt at my mind for the uncertainty and vanity of its then existent opinions, and filled with amazement at the power of the living God, by whom the womb of the soul is at times opened and at times closed up; '35 and sometimes when I have come to my work empty I have suddenly become full, ideas being, in an invisible manner, showered upon me, and implanted in me from on high; so that, through the influence of divine inspiration, I have become greatly excited, and have known neither the place in which I was nor those who were present, nor myself, nor what I was saying, nor what I was writing; for then I have been conscious of a richness of interpretation, an enjoyment of light, a most penetrating sight, a most manifest energy in all that was to be done, having such an effect on my mind as the clearest ocular demonstration would have on the eyes. VIII. ' None |
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46. Philo of Alexandria, On The Creation of The World, 3, 19, 28, 34, 126 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Philo of Alexandria, on scriptural interpretations • Scripture • Scripture, Justin Martyr on • Scripture, as weapon/criterion against heresy • Shekhina, re-written scripture • allēgoria, allegorical exegesis of Scripture
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 202; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 143; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 197; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 208, 255; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105
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3 And his exordium, as I have already said, is most admirable; embracing the creation of the world, under the idea that the law corresponds to the world and the world to the law, and that a man who is obedient to the law, being, by so doing, a citizen of the world, arranges his actions with reference to the intention of nature, in harmony with which the whole universal world is regulated.
19 Now we must form a somewhat similar opinion of God, who, having determined to found a mighty state, first of all conceived its form in his mind, according to which form he made a world perceptible only by the intellect, and then completed one visible to the external senses, using the first one as a model. V.
28 for if the Creator had made everything at the same moment, still those things which were created in beauty would no less have had a regular arrangement, for there is no such thing as beauty in disorder. But order is a due consequence and connection of things precedent and subsequent, if not in the completion of a work, at all events in the intention of the maker; for it is owing to order that they become accurately defined and stationary, and free from confusion.
34 and these boundaries are evening and morning; the one of which heralds in the good tidings that the sun is about to rise, gently dissipating the darkness: and evening comes on as the sun sets, receiving gently the collective approach of darkness. And these, I mean morning and evening, must be placed in the class of incorporeal things, perceptible only by the intellect; for there is absolutely nothing in them which is perceptible by the external senses, but they are entirely ideas, and measures, and forms, and seals, incorporeal as far as regards the generation of other bodies.
126 And the power of this number does not exist only in the instances already mentioned, but it also pervades the most excellent of the sciences, the knowledge of grammar and music. For the lyre with seven strings, bearing a proportion to the assemblage of the seven planets, perfects its admirable harmonies, being almost the chief of all instruments which are conversant about music. And of the elements of grammar, those which are properly called vowels are, correctly speaking, seven in number, since they can be sounded by themselves, and when they are combined with other letters, they make complete sounds; for they fill up the deficiency existing in semi-vowels, making the sounds whole; and they change and alter the natures of the mutes inspiring them with their own power, in order that what has no sound may become endowed with sound. '' None |
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47. Philo of Alexandria, On The Posterity of Cain, 14-15 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Philo of Alexandria, on scriptural interpretations • Scripture, mystery (μυστήριον) of • allēgoria, allegorical exegesis of Scripture • body, of the text (Scripture) • soul of Scripture/text
Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 197; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 148, 149; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104
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14 At all events, he will now penetrate into "the darkness where God Was." That is to say, into those unapproachable and invisible conceptions which are formed of the living Do. For the great Cause of all things does not exist in time, nor at all in place, but he is superior to both time and place; for, having made all created things in subjection to himself, he is surrounded by nothing, but he is superior to everything. And being superior to, and being also external to the world that he has made, he nevertheless fills the whole world with himself; for, having by his own power extended it to its utmost limits, he has connected every portion with another portion according to the principles of harmony. '15 When, therefore, the soul that loves God seeks to know what the one living God is according to his essence, it is entertaining upon an obscure and dark subject of investigation, from which the greatest benefit that arises to it is to comprehend that God, as to his essence, is utterly incomprehensible to any being, and also to be aware that he is invisible. ' None |
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48. Philo of Alexandria, On Dreams, 1.33, 2.10, 2.252 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Philo of Alexandria, on scriptural interpretations • Sarah (of scripture) • Scriptures • Spirit, effects of, interpret dreams/scripture • scripture • scripture allegorical interpretation, deeper meaning
Found in books: DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 289; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 244; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 197; Levison (2009), Filled with the Spirit, 190, 192, 356; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 66; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 16
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1.33 Therefore now the fourth element is incomprehensible, in the world of heaven, in comparison of the nature of the earth, of the water, and of the air; and the mind in man, in comparison of the body and the outward sense, and the speech, which is the interpreter of the mind; may it not be the case also, that for this reason the fourth year is described as holy and praiseworthy in the sacred scriptures?
2.10 Moses moreover represents two persons as leaders of these two companies. The leader of the noble and good company is the self-taught and self-instructed Isaac; for he records that he was weaned, not choosing to avail himself at all of tender, and milk-like, and childish, and infantine food, but only of such as was vigorous and perfect, inasmuch as he was formed by nature, from his very infancy, for acts of virtue, and was always in the prime and vigour of youth and energy. But the leader of the company, which yields and which is inclined to softer measures, is Joseph;
2.252 And again, the invisible spirit which is accustomed to converse with me in an unseen manner prompts me with a suggestion, and says, O my friend, you seem to be ignorant of an important and most desirable matter which I will explain to you completely; for I have also in a most seasonable manner explained many other things to you also. '' None |
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49. Philo of Alexandria, On The Special Laws, 1.36, 1.287, 1.299-1.300, 3.1-3.6 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Authority, Scripture • Philo of Alexandria, on scriptural interpretations • Scripture • Scripture, authorization of • Shekhina, re-written scripture • Spirit, effects of, interpret dreams/scripture • scripture, allegorical interpretation • scripture, deeper meaning • scripture, literal interpretation
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 152, 153; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 143, 144; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 123; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 196; Levison (2009), Filled with the Spirit, 344, 356; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 105; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 67
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1.36 Again, even if it is very difficult to ascertain and very hard properly to comprehend, we must still, as far as it is possible, investigate the nature of his essence; for there is no employment more excellent than that of searching out the nature of the true God, even though the discovery may transcend all human ability, since the very desire and endeavour to comprehend it is able by itself to furnish indescribable pleasures and delights.
1.287 But some are verbal symbols of things appreciable only by the intellect, and the mystical meaning which is concealed beneath them must be investigated by those who are eager for truth in accordance with the rules of allegory. The altar of God is the grateful soul of the wise man, being compounded of perfect numbers undivided and indivisible; for no part of virtue is useless.
1.299 These, then, and other commandments like them, are those which are established for the purpose of promoting piety, by express injunctions and prohibitions. But those which are in accordance with philosophical suggestions and recommendations must be explained in this manner; for the lawgiver, in effect, says, "God, O mind of man! demands nothing of you which is either oppressive, or uncertain, or difficult, but only such things as are very simple and easy. ' "1.300 And these are, to love him as your benefactor; and if you fail to do so, at all events, to fear him as your Governor and Lord, and to enter zealously upon all the paths which may please him, and to serve him in no careless or superficial manner, but with one's whole soul thoroughly filled as it ought to be with God-loving sentiments, and to cleave to his commandments, and to honour justice, by all which means the world itself continues constantly in the same nature without ever changing, and all other things which are contained in the world have a tendency towards improvement, such as the sun and the moon, and the whole multitude of the rest of the stars, and the entire heaven. But the mountains of the earth are elevated to the greatest possible height, and the champaign country, like other fusible essences, is spread over a body of wide extent, and the sea also changes so as to become united with sweet waters, and the rains also become in their turn similar to the sea. Therefore every one of those things is still fixed within the same boundaries as those within which it was originally created, when it was first disposed of in regular order. But you shall be better, living quite irreproachably. " 3.1 There was once a time when, devoting my leisure to philosophy and to the contemplation of the world and the things in it, I reaped the fruit of excellent, and desirable, and blessed intellectual feelings, being always living among the divine oracles and doctrines, on which I fed incessantly and insatiably, to my great delight, never entertaining any low or grovelling thoughts, nor ever wallowing in the pursuit of glory or wealth, or the delights of the body, but I appeared to be raised on high and borne aloft by a certain inspiration of the soul, and to dwell in the regions of the sun and moon, and to associate with the whole heaven, and the whole universal world. 3.2 At that time, therefore, looking down from above, from the air, and straining the eye of my mind as from a watch-tower, I surveyed the unspeakable contemplation of all the things on the earth, and looked upon myself as happy as having forcibly escaped from all the evil fates that can attack human life. 3.3 Nevertheless, the most grievous of all evils was lying in wait for me, namely, envy, that hates every thing that is good, and which, suddenly attacking me, did not cease from dragging me after it by force till it had taken me and thrown me into the vast sea of the cares of public politics, in which I was and still am tossed about without being able to keep myself swimming at the top. 3.4 But though I groan at my fate, I still hold out and resist, retaining in my soul that desire of instruction which has been implanted in it from my earliest youth, and this desire taking pity and compassion on me continually raises me up and alleviates my sorrow. And it is through this fondness for learning that I at times lift up my head, and with the eyes of my soul, which are indeed dim (for the mist of affairs, wholly inconsistent with their proper objects, has overshadowed their acute clear-sightedne 3.5 And if at any time unexpectedly there shall arise a brief period of tranquillity, and a short calm and respite from the troubles which arise from state affairs, I then rise aloft and float above the troubled waves, soaring as it were in the air, and being, I may almost say, blown forward by the breezes of knowledge, which often persuades me to flee away, and to pass all my days with her, escaping as it were from my pitiless masters, not men only, but also affairs which pour upon me from all quarters and at all times like a torrent. 3.6 But even in these circumstances I ought to give thanks to God, that though I am so overwhelmed by this flood, I am not wholly sunk and swallowed up in the depths. But I open the eyes of my soul, which from an utter despair of any good hope had been believed to have been before now wholly darkened, and I am irradiated with the light of wisdom, since I am not given up for the whole of my life to darkness. Behold, therefore, I venture not only to study the sacred commands of Moses, but also with an ardent love of knowledge to investigate each separate one of them, and to endeavour to reveal and to explain to those who wish to understand them, things concerning them which are not known to the multitude.II. '' None |
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50. Philo of Alexandria, On The Contemplative Life, 78 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Authority, Scripture • Scripture • allēgoria, allegorical exegesis of Scripture • body, of the text (Scripture) • soul of Scripture/text
Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 104; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104
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78 And these explanations of the sacred scriptures are delivered by mystic expressions in allegories, for the whole of the law appears to these men to resemble a living animal, and its express commandments seem to be the body, and the invisible meaning concealed under and lying beneath the plain words resembles the soul, in which the rational soul begins most excellently to contemplate what belongs to itself, as in a mirror, beholding in these very words the exceeding beauty of the sentiments, and unfolding and explaining the symbols, and bringing the secret meaning naked to the light to all who are able by the light of a slight intimation to perceive what is unseen by what is visible. '' None |
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51. Philo of Alexandria, On The Life of Moses, 1.4, 1.162, 2.2, 2.14, 2.25-2.40, 2.44, 2.48, 2.76, 2.291-2.292 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Authority, Scripture • Bible, rewriting the scriptures, concept of • Exegesis, exegetical, interpretation of Scripture • Letter of Aristeas, translation of the Hebrew Scripture • Nonnus, Paraphrase of the Gospel of John, rewriting the scriptures, concept of • Ps-Apollinaris, Metaphrasis of the Psalms, rewriting the scriptures, concept of • Scripture • Septuagint, as “sister” of Hebrew Scripture • Septuagint, initiative for translation of Hebrew Scripture • Shekhina, re-written scripture • allēgoria, allegorical exegesis of Scripture • authority, scriptural • canon, scriptural • repentance, rewriting the scriptures, concept of • scripture • scripture, literal interpretation
Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 143, 144; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 288; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 92; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 230; Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 25; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 90, 93, 94, 97, 101, 102, 104, 116, 208, 255; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 155; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 50, 273, 274; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 101
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1.4 But I disregard the envious disposition of these men, and shall proceed to narrate the events which befell him, having learnt them both from those sacred scriptures which he has left as marvellous memorials of his wisdom, and having also heard many things from the elders of my nation, for I have continually connected together what I have heard with what I have read, and in this way I look upon it that I am acquainted with the history of his life more accurately than other people.
1.162 but, perhaps, since Moses was also destined to be the lawgiver of his nation, he was himself long previously, through the providence of God, a living and reasonable law, since that providence appointed him to the lawgiver, when as yet he knew nothing of his appointment.
2.2 For some persons say, and not without some reason and propriety, that this is the only way by which cities can be expected to advance in improvement, if either the kings cultivate philosophy, or if philosophers exercise the kingly power. But Moses will be seen not only to have displayed all these powers--I mean the genius of the philosopher and of the king--in an extraordinary degree at the same time, but three other powers likewise, one of which is conversant about legislation, the second about the way of discharging the duties of high priest, and the last about the prophetic office;
2.14 But the enactments of this lawgiver are firm, not shaken by commotions, not liable to alteration, but stamped as it were with the seal of nature herself, and they remain firm and lasting from the day on which they were first promulgated to the present one, and there may well be a hope that they will remain to all future time, as being immortal, as long as the sun and the moon, and the whole heaven and the whole world shall endure.
2.25 And that beauty and dignity of the legislation of Moses is honoured not among the Jews only, but also by all other nations, is plain, both from what has been already said and from what I am about to state.
2.26 In olden time the laws were written in the Chaldaean language, and for a long time they remained in the same condition as at first, not changing their language as long as their beauty had not made them known to other nations;
2.27 but when, from the daily and uninterrupted respect shown to them by those to whom they had been given, and from their ceaseless observance of their ordices, other nations also obtained an understanding of them, their reputation spread over all lands; for what was really good, even though it may through envy be overshadowed for a short time, still in time shines again through the intrinsic excellence of its nature. Some persons, thinking it a scandalous thing that these laws should only be known among one half portion of the human race, namely, among the barbarians, and that the Greek nation should be wholly and entirely ignorant of them, turned their attention to their translation.
2.28 And since this undertaking was an important one, tending to the general advantage, not only of private persons, but also of rulers, of whom the number was not great, it was entrusted to kings and to the most illustrious of all kings.
2.29 Ptolemy, surnamed Philadelphus, was the third in succession after Alexander, the monarch who subdued Egypt; and he was, in all virtues which can be displayed in government, the most excellent sovereign, not only of all those of his time, but of all that ever lived; so that even now, after the lapse of so many generations, his fame is still celebrated, as having left many instances and monuments of his magimity in the cities and districts of his kingdom, so that even now it is come to be a sort of proverbial expression to call excessive magnificence, and zeal, for honour and splendour in preparation, Philadelphian, from his name; 2.30 and, in a word, the whole family of the Ptolemies was exceedingly eminent and conspicuous above all other royal families, and among the Ptolemies, Philadelphus was the most illustrious; for all the rest put together scarcely did as many glorious and praiseworthy actions as this one king did by himself, being, as it were, the leader of the herd, and in a manner the head of all the kings. 2.31 He, then, being a sovereign of this character, and having conceived a great admiration for and love of the legislation of Moses, conceived the idea of having our laws translated into the Greek language; and immediately he sent out ambassadors to the high-priest and king of Judea, for they were the same person. 2.32 And having explained his wishes, and having requested him to pick him out a number of men, of perfect fitness for the task, who should translate the law, the high-priest, as was natural, being greatly pleased, and thinking that the king had only felt the inclination to undertake a work of such a character from having been influenced by the providence of God, considered, and with great care selected the most respectable of the Hebrews whom he had about him, who in addition to their knowledge of their national scriptures, had also been well instructed in Grecian literature, and cheerfully sent them. ' "2.33 And when they arrived at the king's court they were hospitably received by the king; and while they feasted, they in return feasted their entertainer with witty and virtuous conversation; for he made experiment of the wisdom of each individual among them, putting to them a succession of new and extraordinary questions; and they, since the time did not allow of their being prolix in their answers, replied with great propriety and fidelity as if they were delivering apophthegms which they had already prepared. " '2.34 So when they had won his approval, they immediately began to fulfil the objects for which that honourable embassy had been sent; and considering among themselves how important the affair was, to translate laws which had been divinely given by direct inspiration, since they were not able either to take away anything, or to add anything, or to alter anything, but were bound to preserve the original form and character of the whole composition, they looked out for the most completely purified place of all the spots on the outside of the city. For the places within the walls, as being filled with all kinds of animals, were held in suspicion by them by reason of the diseases and deaths of some, and the accursed actions of those who were in health. 2.35 The island of Pharos lies in front of Alexandria, the neck of which runs out like a sort of tongue towards the city, being surrounded with water of no great depth, but chiefly with shoals and shallow water, so that the great noise and roaring from the beating of the waves is kept at a considerable distance, and so mitigated. 2.36 They judged this place to be the most suitable of all the spots in the neighbourhood for them to enjoy quiet and tranquillity in, so that they might associate with the laws alone in their minds; and there they remained, and having taken the sacred scriptures, they lifted up them and their hands also to heaven, entreating of God that they might not fail in their object. And he assented to their prayers, that the greater part, or indeed the universal race of mankind might be benefited, by using these philosophical and entirely beautiful commandments for the correction of their lives. 2.37 Therefore, being settled in a secret place, and nothing even being present with them except the elements of nature, the earth, the water, the air, and the heaven, concerning the creation of which they were going in the first place to explain the sacred account; for the account of the creation of the world is the beginning of the law; they, like men inspired, prophesied, not one saying one thing and another another, but every one of them employed the self-same nouns and verbs, as if some unseen prompter had suggested all their language to them. 2.38 And yet who is there who does not know that every language, and the Greek language above all others, is rich in a variety of words, and that it is possible to vary a sentence and to paraphrase the same idea, so as to set it forth in a great variety of manners, adapting many different forms of expression to it at different times. But this, they say, did not happen at all in the case of this translation of the law, but that, in every case, exactly corresponding Greek words were employed to translate literally the appropriate Chaldaic words, being adapted with exceeding propriety to the matters which were to be explained; 2.39 for just as I suppose the things which are proved in geometry and logic do not admit any variety of explanation, but the proposition which was set forth from the beginning remains unaltered, in like manner I conceive did these men find words precisely and literally corresponding to the things, which words were alone, or in the greatest possible degree, destined to explain with clearness and force the matters which it was desired to reveal. 2.40 And there is a very evident proof of this; for if Chaldaeans were to learn the Greek language, and if Greeks were to learn Chaldaean, and if each were to meet with those scriptures in both languages, namely, the Chaldaic and the translated version, they would admire and reverence them both as sisters, or rather as one and the same both in their facts and in their language; considering these translators not mere interpreters but hierophants and prophets to whom it had been granted it their honest and guileless minds to go along with the most pure spirit of Moses.
2.44 and then, if they make any fresh start and begin to improve, how great is the increase of their renown and glory? I think that in that case every nation, abandoning all their own individual customs, and utterly disregarding their national laws, would change and come over to the honour of such a people only; for their laws shining in connection with, and simultaneously with, the prosperity of the nation, will obscure all others, just as the rising sun obscures the stars.
2.48 for he was not like any ordinary compiler of history, studying to leave behind him records of ancient transactions as memorials to future ages for the mere sake of affording pleasure without any advantage; but he traced back the most ancient events from the beginning of the world, commencing with the creation of the universe, in order to make known two most necessary principles. First, that the same being was the father and creator of the world, and likewise the lawgiver of truth; secondly, that the man who adhered to these laws, and clung closely to a connection with and obedience to nature, would live in a manner corresponding to the arrangement of the universe with a perfect harmony and union, between his words and his actions and between his actions and his words.
2.76 Therefore the general form of the model was stamped upon the mind of the prophet, being accurately painted and fashioned beforehand invisibly without any materials, in species which were not apparent to the eye; and the completion of the work was made in the similitude of the model, the maker giving an accurate representation of the impression in material substances corresponding to each part of the model,
2.291 For when he was now on the point of being taken away, and was standing at the very starting-place, as it were, that he might fly away and complete his journey to heaven, he was once more inspired and filled with the Holy Spirit, and while still alive, he prophesied admirably what should happen to himself after his death, relating, that is, how he had died when he was not as yet dead, and how he was buried without any one being present so as to know of his tomb, because in fact he was entombed not by mortal hands, but by immortal powers, so that he was not placed in the tomb of his forefathers, having met with particular grace which no man ever saw; and mentioning further how the whole nation mourned for him with tears a whole month, displaying the individual and general sorrow on account of his unspeakable benevolence towards each individual and towards the whole collective host, and of the wisdom with which he had ruled them.
2.292 Such was the life and such was the death of the king, and lawgiver, and high priest, and prophet, Moses, as it is recorded in the sacred scriptures.'' None |
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52. Philo of Alexandria, Who Is The Heir, 259 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Hebrew Scriptures • scripture
Found in books: DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 288; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 67; Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 7
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259 and the sacred scriptures testify in the case of every good man, that he is a prophet; for a prophet says nothing of his own, but everything which he says is strange and prompted by some one else; and it is not lawful for a wicked man to be an interpreter of God, as also no wicked man can be properly said to be inspired; but this statement is only appropriate to the wise man alone, since he alone is a sounding instrument of God's voice, being struck and moved to sound in an invisible manner by him. "" None |
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53. Philo of Alexandria, That God Is Unchangeable, 55 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Philo of Alexandria, on scriptural interpretations • scripture allegorical interpretation • scripture allegorical interpretation, deeper meaning
Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 146; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 193
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55 For of men some are attached to the service of the soul, and others to that of the body; now the companions of the soul, being able to associate with incorporeal natures, appreciable only by the intellect, do not compare the living God to any species of created beings; but, dissociating it with any idea of distinctive qualities (for this is what most especially contributes to his happiness and to his consummate felicity, to comprehend his naked existence without any connection with figure or character), they, I say, are content with the bare conception of his existence, and do not attempt to invest him with any form. '' None |
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54. Philo of Alexandria, That Every Good Person Is Free, 81-84 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Authority, Scripture • Samaritans, Sabbath scriptural readings and study
Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 153; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 95
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81 Now these laws they are taught at other times, indeed, but most especially on the seventh day, for the seventh day is accounted sacred, on which they abstain from all other employments, and frequent the sacred places which are called synagogues, and there they sit according to their age in classes, the younger sitting under the elder, and listening with eager attention in becoming order. '82 Then one, indeed, takes up the holy volume and reads it, and another of the men of the greatest experience comes forward and explains what is not very intelligible, for a great many precepts are delivered in enigmatical modes of expression, and allegorically, as the old fashion was; 83 and thus the people are taught piety, and holiness, and justice, and economy, and the science of regulating the state, and the knowledge of such things as are naturally good, or bad, or indifferent, and to choose what is right and to avoid what is wrong, using a threefold variety of definitions, and rules, and criteria, namely, the love of God, and the love of virtue, and the love of mankind. 84 Accordingly, the sacred volumes present an infinite number of instances of the disposition devoted to the love of God, and of a continued and uninterrupted purity throughout the whole of life, of a careful avoidance of oaths and of falsehood, and of a strict adherence to the principle of looking on the Deity as the cause of everything which is good and of nothing which is evil. They also furnish us with many proofs of a love of virtue, such as abstinence from all covetousness of money, from ambition, from indulgence in pleasures, temperance, endurance, and also moderation, simplicity, good temper, the absence of pride, obedience to the laws, steadiness, and everything of that kind; and, lastly, they bring forward as proofs of the love of mankind, goodwill, equality beyond all power of description, and fellowship, about which it is not unreasonable to say a few words. ' None |
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55. Anon., Epistle of Barnabas, 4.11 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Canon (scriptural), Canonical • Scripture • Scripture, as weapon/criterion against heresy
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 196, 197; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 113; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 509
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4.11 For the scripture saith; Woe unto them that are wise for themselves, and understanding in their own sight. Let us become spiritual, let us become a temple perfect unto God. As far as in us lies, let us exercise ourselves in the fear of God, and let us strive to keep His commandments, that we may rejoice in His ordices.' ' None |
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56. Ignatius, To The Philadelphians, 8.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Scripture, as weapon/criterion against heresy • Scriptures, Jewish
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 197; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 37
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8.2 and I entreat you, Do ye nothing in a spirit of factiousness but after the teaching of Christ. For I heard certain persons saying, If I find it not in the charters, I believe it not in the Gospel. And when I said to them, It is written, they answered me That is the question. But as for me, my charter is Jesus Christ, the inviolable charter is His cross and His death and His resurrection, and faith through Him; wherein I desire to be justified through your prayers. '' None |
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57. Josephus Flavius, Jewish War, 3.352 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • scripture
Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 138, 139; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 207
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3.352 ἦν δὲ καὶ περὶ κρίσεις ὀνείρων ἱκανὸς συμβαλεῖν τὰ ἀμφιβόλως ὑπὸ τοῦ θείου λεγόμενα, τῶν γε μὴν ἱερῶν βίβλων οὐκ ἠγνόει τὰς προφητείας ὡς ἂν αὐτός τε ὢν ἱερεὺς καὶ ἱερέων ἔγγονος:'' None | sup>
3.352 Now Josephus was able to give shrewd conjectures about the interpretation of such dreams as have been ambiguously delivered by God. Moreover, he was not unacquainted with the prophecies contained in the sacred books, as being a priest himself, and of the posterity of priests:'' None |
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58. Josephus Flavius, Against Apion, 1.26, 1.29-1.43 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Marks of scripture, Memorization, indicators of • Samaritan Pentateuch, Scripture, definition of • Scripture as canon • Scripture, as weapon/criterion against heresy • calendar, canon, Scripture as • non-Pentateuchal scripture, appeal to • scripture • scripture, sacred status
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 197; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 134, 138, 139; Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 247, 248; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 206, 207, 208, 209, 211, 225; Hayes (2022), The Literature of the Sages: A Re-Visioning, 277, 326; Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 5, 57; Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 7
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1.26 ὅλως δὲ τὸ πάντων ἐναντιώτατον ἱστορίᾳ πράττοντες διατελοῦσι: τῆς μὲν γὰρ ἀληθοῦς ἐστι τεκμήριον ἱστορίας, εἰ περὶ τῶν αὐτῶν ἅπαντες ταὐτὰ καὶ λέγοιεν καὶ γράφοιεν. οἱ δ' εἰ ταῦτα γράψειαν ἑτέρως, οὕτως ἐνόμιζον αὐτοὶ φανεῖσθαι πάντων ἀληθέστατοι." 1.26 τὸ δὲ δὴ πάντων εὐηθέστατον ἴδωμεν: πυθόμενος γὰρ ταῦτα καὶ περὶ τῶν μελλόντων φοβηθεὶς τοὺς λελωβημένους ἐκείνους, ὧν αὐτῷ καθαρεῦσαι προείρητο τὴν Αἴγυπτον, οὐδὲ τότε τῆς χώρας ἐξήλασεν, ἀλλὰ δεηθεῖσιν αὐτοῖς ἔδωκε πόλιν, ὥς φησι, τὴν πάλαι μὲν οἰκηθεῖσαν ὑπὸ τῶν ποιμένων, Αὔαριν δὲ καλουμένην.' "
1.29 ἐπειδὴ συγχωροῦσιν ἅπαντες, ἐάσειν μοι δοκῶ. περὶ δὲ τῶν ἡμετέρων προγόνων ὅτι τὴν αὐτήν, ἐῶ γὰρ λέγειν εἰ καὶ πλείω τῶν εἰρημένων ἐποιήσαντο περὶ τὰς ἀναγραφὰς ἐπιμέλειαν τοῖς ἀρχιερεῦσι καὶ τοῖς προφήταις τοῦτο προστάξαντες, καὶ ὡς μέχρι τῶν καθ' ἡμᾶς χρόνων πεφύλακται μετὰ πολλῆς ἀκριβείας, εἰ δὲ δεῖ θρασύτερον εἰπεῖν καὶ φυλαχθήσεται, πειράσομαι συντόμως διδάσκειν." "
1.29 ἐπιλέξαντα δὲ τῶν ἐπισινῶν μυριάδας εἰκοσιπέντε ἐκβαλεῖν. ἡγεῖσθαι δ' αὐτῶν γραμματέας Μωσῆν τε καὶ ̓Ιώσηπον καὶ τοῦτον ἱερογραμματέα, Αἰγύπτια δ' αὐτοῖς ὀνόματα εἶναι τῷ" '1.31 θεῶν τε ναοὺς καὶ βωμούς, οἷς ἂν περιτύχωσιν, ἀνατρέπειν. συναινεσάντων δὲ τῶν ἄλλων τὰ δοχθέντα ποιοῦντας διὰ τῆς ἐρήμου πορεύεσθαι, ἱκανῶς δὲ ὀχληθέντας ἐλθεῖν εἰς τὴν οἰκουμένην χώραν καὶ τούς τε ἀνθρώπους ὑβρίζοντας καὶ τὰ ἱερὰ συλῶντας καὶ ἐμπρήσαντας ἐλθεῖν εἰς τὴν νῦν ̓Ιουδαίαν προσαγορευομένην, κτίσαντας' "1.31 τῶν ἱερέων ἄμικτον καὶ καθαρὸν διαμενεῖ προυνόησαν. δεῖ γὰρ τὸν μετέχοντα τῆς ἱερωσύνης ἐξ ὁμοεθνοῦς γυναικὸς παιδοποιεῖσθαι καὶ μὴ πρὸς χρήματα μηδὲ τὰς ἄλλας ἀποβλέπειν τιμὰς, ἀλλὰ τὸ γένος ἐξετάζειν ἐκ τῶν ἀρχαίων λαμβάνοντα τὴν διαδοχὴν 1.32 καὶ πολλοὺς παρεχόμενον μάρτυρας. καὶ ταῦτα πράττομεν οὐ μόνον ἐπ' αὐτῆς ̓Ιουδαίας, ἀλλ' ὅπου ποτὲ σύστημα τοῦ γένους ἐστὶν ἡμῶν κἀκεῖ τὸ ἀκριβὲς ἀποσώζεται τοῖς ἱερεῦσι περὶ τοὺς γάμους:" "1.32 τί οὖν ἐπὶ πλείω τις λέγοι πρὸς τὸν ψευδόμενον οὕτως ἀναισχύντως; ἀλλ' ἐπειδὴ σύμμετρον ἤδη τὸ βιβλίον εἴληφε μέγεθος, ἑτέραν ποιησάμενος ἀρχὴν τὰ λοιπὰ τῶν εἰς τὸ προκείμενον πειράσομαι προσαποδοῦναι." '1.33 λέγω δὲ τοὺς ἐν Αἰγύπτῳ καὶ Βαβυλῶνι καὶ εἴ που τῆς ἄλλης οἰκουμένης τοῦ γένους τῶν ἱερέων εἰσί τινες διεσπαρμένοι: πέμπουσι γὰρ εἰς ̔Ιεροσόλυμα συγγράψαντες πατρόθεν τοὔνομα τῆς τε γαμετῆς' "1.34 καὶ τῶν ἐπάνω προγόνων καὶ τίνες οἱ μαρτυροῦντες. πόλεμος δ' εἰ κατάσχοι, καθάπερ ἤδη γέγονεν πολλάκις ̓Αντιόχου τε τοῦ ̓Επιφανοῦς εἰς τὴν χώραν ἐμβαλόντος καὶ Πομπηίου Μάγνου καὶ Κυντιλίου" "1.35 Οὐάρου μάλιστα δὲ καὶ ἐν τοῖς καθ' ἡμᾶς χρόνοις, οἱ περιλειπόμενοι τῶν ἱερέων καινὰ πάλιν ἐκ τῶν ἀρχαίων γραμμάτων συνίστανται καὶ δοκιμάζουσι τὰς ὑπολειφθείσας γυναῖκας. οὐ γὰρ ἐπὶ τὰς αἰχμαλώτους γενομένας προσίενται πολλάκις γεγονυιῶν" "1.36 αὐταῖς τὴν πρὸς ἀλλόφυλον κοινωνίαν ὑφορώμενοι. τεκμήριον δὲ μέγιστον τῆς ἀκριβείας: οἱ γὰρ ἀρχιερεῖς οἱ παρ' ἡμῖν ἀπὸ δισχιλίων ἐτῶν ὀνομαστοὶ παῖδες ἐκ πατρὸς εἰσὶν ἐν ταῖς ἀναγραφαῖς. τοῖς δὲ τῶν εἰρημένων ὁτιοῦν γένοιτο εἰς παράβασιν ἀπηγόρευται μήτε τοῖς βωμοῖς παρίστασθαι μήτε μετέχειν τῆς ἄλλης ἁγιστείας." "1.37 εἰκότως οὖν, μᾶλλον δὲ ἀναγκαίως, ἅτε μήτε τὸ ὑπογράφειν αὐτεξουσίου πᾶσιν ὄντος μήτε τινὸς ἐν τοῖς γραφομένοις ἐνούσης διαφωνίας, ἀλλὰ μόνον τῶν προφητῶν τὰ μὲν ἀνωτάτω καὶ παλαιότατα κατὰ τὴν ἐπίπνοιαν τὴν ἀπὸ τοῦ θεοῦ μαθόντων, τὰ δὲ καθ' αὑτοὺς ὡς ἐγένετο σαφῶς συγγραφόντων," "1.38 οὐ μυριάδες βιβλίων εἰσὶ παρ' ἡμῖν ἀσυμφώνων καὶ μαχομένων, δύο δὲ μόνα πρὸς τοῖς εἴκοσι βιβλία τοῦ παντὸς ἔχοντα χρόνου τὴν ἀναγραφήν, τὰ δικαίως πεπιστευμένα." "1.39 καὶ τούτων πέντε μέν ἐστι Μωυσέως, ἃ τούς τε νόμους περιέχει καὶ τὴν ἀπ' ἀνθρωπογονίας παράδοσιν μέχρι τῆς αὐτοῦ τελευτῆς: οὗτος ὁ χρόνος ἀπολείπει τρισχιλίων ὀλίγῳ ἐτῶν." "1.41 ἀπὸ δὲ ̓Αρταξέρξου μέχρι τοῦ καθ' ἡμᾶς χρόνου γέγραπται μὲν ἕκαστα, πίστεως δ' οὐχ ὁμοίας ἠξίωται τοῖς πρὸ αὐτῶν διὰ τὸ μὴ γενέσθαι τὴν τῶν προφητῶν ἀκριβῆ διαδοχήν." "1.42 δῆλον δ' ἐστὶν ἔργῳ, πῶς ἡμεῖς πρόσιμεν τοῖς ἰδίοις γράμμασι: τοσούτου γὰρ αἰῶνος ἤδη παρῳχηκότος οὔτε προσθεῖναί τις οὐδὲν οὔτε ἀφελεῖν αὐτῶν οὔτε μεταθεῖναι τετόλμηκεν, πᾶσι δὲ σύμφυτόν ἐστιν εὐθὺς ἐκ πρώτης γενέσεως ̓Ιουδαίοις τὸ νομίζειν αὐτὰ θεοῦ δόγματα καὶ τούτοις ἐμμένειν καὶ ὑπὲρ αὐτῶν, εἰ δέοι, θνήσκειν ἡδέως." '1.43 ἤδη οὖν πολλοὶ πολλάκις ἑώρανται τῶν αἰχμαλώτων στρέβλας καὶ παντοίων θανάτων τρόπους ἐν θεάτροις ὑπομένοντες ἐπὶ τῷ μηδὲν ῥῆμα προέσθαι παρὰ τοὺς νόμους καὶ τὰς μετὰ τούτων ἀναγραφάς.' " None | sup>
1.26 But now let us see the silliest thing of all:—the king, although he had been informed of these things and terrified, with the fear of what was to come, yet did not he even then eject these maimed people out of his country, when it had been foretold him that he was to clear Egypt of them; but as Manetho says, “He then upon their request, gave them that city to inhabit, which had formerly belonged to the shepherds, and was called Avaris;
1.26 and indeed these do what is of all things the most contrary to true history; for it is the great character of true history that all concerned therein both speak and write the same things; while these men, by writing differently about the same things, think they shall be believed to write with the greatest regard to truth.
1.29 That Amenophis accordingly chose out two hundred and fifty thousand of those that were thus diseased, and cast them out of the country: that Moses and Joseph were scribes, and Joseph was a sacred scribe; that their names were Egyptian originally; that of Moses had been Tisithen, and that of Joseph, Peteseph:
1.29 but now, as to our forefathers, that they took no less care about writing such records (for I will not say they took greater care than the others I spoke of), and that they committed that matter to their high priests and to their prophets, and that these records have been written all along down to our own times with the utmost accuracy; nay, if it be not too bold for me to say it, our history will be so written hereafter;—I shall endeavor briefly to inform you. 1.31 for he who is partaker of the priesthood must propagate of a wife of the same nation, without having any regard to money, or any other dignities; but he is to make a scrutiny, and take his wife’s genealogy from the ancient tables, and procure many witnesses to it; 1.31 that the rest commended what he had said with one consent, and did what they had resolved on, and so travelled over the desert. But that the difficulties of the journey being over, they came to a country inhabited, and that there they abused the men, and plundered and burnt their temples, and then came into that land which is called Judea, and there they built a city, and dwelt therein, 1.32 But why should a man say any more to a person who tells such impudent lies! However, since this book is arisen to a competent length, I will make another beginning, and endeavor to add what still remains to perfect my design in the following book. 1.32 and this is our practice not only in Judea, but wheresoever any body of men of our nation do live; and even there, an exact catalogue of our priests’ marriages is kept; 1.33 I mean at Egypt and at Babylon, or in any other place of the rest of the habitable earth, whithersoever our priests are scattered; for they send to Jerusalem the ancient names of their parents in writing, as well as those of their remoter ancestors, and signify who are the witnesses also; 1.34 but if any war falls out, such as have fallen out, a great many of them already, when Antiochus Epiphanes made an invasion upon our country, as also when Pompey the Great and Quintilius Varus did so also, and principally in the wars that have happened in our own times, 1.35 those priests that survive them compose new tables of genealogy out of the old records, and examine the circumstances of the women that remain; for still they do not admit of those that have been captives, as suspecting that they had conversation with some foreigners; 1.36 but what is the strongest argument of our exact management in this matter is what I am now going to say, that we have the names of our high priests, from father to son, set down in our records, for the interval of two thousand years; and if any one of these have been transgressors of these rules, they are prohibited to present themselves at the altar, or to be partakers of any other of our purifications; 1.37 and this is justly, or rather necessarily done, because every one is not permitted of his own accord to be a writer, nor is there any disagreement in what is written; they being only prophets that have written the original and earliest accounts of things as they learned them of God himself by inspiration; and others have written what hath happened in their own times, and that in a very distinct manner also. 8. 1.38 For we have not an innumerable multitude of books among us, disagreeing from and contradicting one another as the Greeks have, but only twenty-two books, which contain the records of all the past times; which are justly believed to be divine; 1.39 and of them five belong to Moses, which contain his laws and the traditions of the origin of mankind till his death. This interval of time was little short of three thousand years; 1.41 It is true, our history hath been written since Artaxerxes very particularly, but hath not been esteemed of the like authority with the former by our forefathers, because there hath not been an exact succession of prophets since that time; 1.42 and how firmly we have given credit to those books of our own nation, is evident by what we do; for during so many ages as have already passed, no one has been so bold as either to add any thing to them, to take any thing from them, or to make any change in them; but it becomes natural to all Jews, immediately and from their very birth, to esteem those books to contain divine doctrines, and to persist in them, and, if occasion be, willingly to die for them. 1.43 For it is no new thing for our captives, many of them in number, and frequently in time, to be seen to endure racks and deaths of all kinds upon the theatres, that they may not be obliged to say one word against our laws and the records that contain them; ' ' None |
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59. Mishnah, Avot, 1.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Scripture • Scripture, Hebrew, memory and tradition in • memory, as applied to Scripture
Found in books: Neusner (2004), The Idea of History in Rabbinic Judaism, 204; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 449
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1.1 משֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּמְסָרָהּ לִיהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וּזְקֵנִים לִנְבִיאִים, וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים, הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה:
1.1 שְׁמַעְיָה וְאַבְטַלְיוֹן קִבְּלוּ מֵהֶם. שְׁמַעְיָה אוֹמֵר, אֱהֹב אֶת הַמְּלָאכָה, וּשְׂנָא אֶת הָרַבָּנוּת, וְאַל תִּתְוַדַּע לָרָשׁוּת:'' None | sup>
1.1 Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in the administration of justice, raise many disciples and make a fence round the Torah.'' None |
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60. Mishnah, Peah, 2.6 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Authority, Scripture • Canon (scriptural), Canonical • Hillel and Shammai, and extra-scriptural tradition • Scripture, rabbinic attitudes • authority, human vs. divine/scriptural • authority, of Scripture • halakha, and Scripture • scripture as source of authority • scripture, and tradition • tradition (extra-scriptural), for Pharisees • tradition (extra-scriptural), for rabbis
Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 70; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 85; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 393
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2.6 מַעֲשֶׂה שֶׁזָּרַע רַבִּי שִׁמְעוֹן אִישׁ הַמִּצְפָּה לִפְנֵי רַבָּן גַּמְלִיאֵל, וְעָלוּ לְלִשְׁכַּת הַגָּזִית וְשָׁאָלוּ. אָמַר נַחוּם הַלַּבְלָר, מְקֻבָּל אֲנִי מֵרַבִּי מְיָאשָׁא, שֶׁקִּבֵּל מֵאַבָּא, שֶׁקִּבֵּל מִן הַזּוּגוֹת, שֶׁקִּבְּלוּ מִן הַנְּבִיאִים, הֲלָכָה לְמשֶׁה מִסִּינַי, בְּזוֹרֵעַ אֶת שָׂדֵהוּ שְׁנֵי מִינֵי חִטִּין, אִם עֲשָׂאָן גֹּרֶן אַחַת, נוֹתֵן פֵּאָה אַחַת. שְׁתֵּי גְרָנוֹת, נוֹתֵן שְׁתֵּי פֵאוֹת:'' None | sup>
2.6 It happened that Rabbi Shimon of Mitzpah planted his field with two different kinds and came before Rabban Gamaliel. They both went up to the Chamber of Hewn Stone and asked about the law. Nahum the scribe said: I have a tradition from Rabbi Meyasha, who received it from Abba, who received it from the pairs of sage, who received it from the prophets, a halakhah of Moses from Sinai, that one who plants his field with two species of wheat, if he makes up of it one threshing-floor, he gives only one peah, but if two threshing-floors, he gives two peahs.'' None |
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61. Mishnah, Sanhedrin, 10.1, 10.3 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Leviticus Rabbah, Scripture mediated in , example of Qohelot • Scripture as canon • Scripture, Jewish views of • Scripture, rabbinic attitudes • calendar, canon, Scripture as
Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 276; Neusner (2003), The Perfect Torah. 87; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 144, 145
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10.1 כָּל יִשְׂרָאֵל יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (ישעיה ס) וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ נֵצֶר מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר. וְאֵלּוּ שֶׁאֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, הָאוֹמֵר אֵין תְּחִיַּת הַמֵּתִים מִן הַתּוֹרָה, וְאֵין תּוֹרָה מִן הַשָּׁמָיִם, וְאֶפִּיקוֹרֶס. רַבִּי עֲקִיבָא אוֹמֵר, אַף הַקּוֹרֵא בַסְּפָרִים הַחִיצוֹנִים, וְהַלּוֹחֵשׁ עַל הַמַּכָּה וְאוֹמֵר (שמות טו) כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם לֹא אָשִׂים עָלֶיךָ כִּי אֲנִי ה' רֹפְאֶךָ. אַבָּא שָׁאוּל אוֹמֵר, אַף הַהוֹגֶה אֶת הַשֵּׁם בְּאוֹתִיּוֹתָיו:" "
10.3 דּוֹר הַמַּבּוּל אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא וְאֵין עוֹמְדִין בַּדִּין, שֶׁנֶּאֱמַר (בראשית ו) לֹא יָדוֹן רוּחִי בָאָדָם לְעֹלָם, לֹא דִין וְלֹא רוּחַ. דּוֹר הַפַּלָּגָה אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (בראשית יא) וַיָּפֶץ ה' אֹתָם מִשָּׁם עַל פְּנֵי כָל הָאָרֶץ. וַיָּפֶץ ה' אֹתָם, בָּעוֹלָם הַזֶּה. וּמִשָּׁם הֱפִיצָם ה', לָעוֹלָם הַבָּא. אַנְשֵׁי סְדוֹם אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (שם יג) וְאַנְשֵׁי סְדֹם רָעִים וְחַטָּאִים לַה' מְאֹד. רָעִים בָּעוֹלָם הַזֶּה. וְחַטָּאִים, לָעוֹלָם הַבָּא. אֲבָל עוֹמְדִין בַּדִּין. רַבִּי נְחֶמְיָה אוֹמֵר, אֵלּוּ וָאֵלּוּ אֵין עוֹמְדִין בַּדִּין, שֶׁנֶּאֱמַר (תהלים א) עַל כֵּן לֹא יָקֻמוּ רְשָׁעִים בַּמִּשְׁפָּט וְחַטָּאִים בַּעֲדַת צַדִּיקִים. עַל כֵּן לֹא יָקֻמוּ רְשָׁעִים בַּמִּשְׁפָּט, זֶה דּוֹר הַמַּבּוּל. וְחַטָּאִים בַּעֲדַת צַדִּיקִים, אֵלּוּ אַנְשֵׁי סְדוֹם. אָמְרוּ לוֹ, אֵינָם עוֹמְדִים בַּעֲדַת צַדִּיקִים אֲבָל עוֹמְדִין בַּעֲדַת רְשָׁעִים. מְרַגְּלִים אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר וַיָּמֻתוּ הָאֲנָשִׁים מוֹצִאֵי דִבַּת הָאָרֶץ רָעָה בַּמַּגֵּפָה לִפְנֵי ה' (במדבר יד). וַיָּמֻתוּ, בָּעוֹלָם הַזֶּה. בַּמַּגֵּפָה, בָּעוֹלָם הַבָּא. דּוֹר הַמִּדְבָּר אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא וְאֵין עוֹמְדִין בַּדִּין, שֶׁנֶּאֱמַר (שם) בַּמִּדְבָּר הַזֶּה יִתַּמּוּ וְשָׁם יָמֻתוּ, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, עֲלֵיהֶם הוּא אוֹמֵר (תהלים נ) אִסְפוּ לִי חֲסִידָי כֹּרְתֵי בְרִיתִי עֲלֵי זָבַח. עֲדַת קֹרַח אֵינָהּ עֲתִידָה לַעֲלוֹת, שֶׁנֶּאֱמַר (במדבר טז) וַתְּכַס עֲלֵיהֶם הָאָרֶץ, בָּעוֹלָם הַזֶּה, וַיֹּאבְדוּ מִתּוֹךְ הַקָּהָל, לָעוֹלָם הַבָּא, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, עֲלֵיהֶם הוּא אוֹמֵר (שמואל א ב) ה' מֵמִית וּמְחַיֶּה מוֹרִיד שְׁאוֹל וַיָּעַל. עֲשֶׂרֶת הַשְּׁבָטִים אֵינָן עֲתִידִין לַחֲזֹר, שֶׁנֶּאֱמַר (דברים כט) וַיַּשְׁלִכֵם אֶל אֶרֶץ אַחֶרֶת כַּיּוֹם הַזֶּה, מַה הַיּוֹם הַזֶּה הוֹלֵךְ וְאֵינוֹ חוֹזֵר, אַף הֵם הוֹלְכִים וְאֵינָם חוֹזְרִים, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כַּיּוֹם הַזֶּה, מַה הַיּוֹם מַאֲפִיל וּמֵאִיר, אַף עֲשֶׂרֶת הַשְּׁבָטִים שֶׁאָפַל לָהֶן, כָּךְ עָתִיד לְהָאִיר לָהֶן:"" None | sup>
10.1 All Israel have a portion in the world to come, for it says, “Your people, all of them righteous, shall possess the land for ever; They are the shoot that I planted, my handiwork in which I glory” (Isaiah 60:2. And these are the ones who have no portion in the world to come: He who maintains that resurrection is not a biblical doctrine, that the torah was not divinely revealed, and an epikoros. Rabbi Akiva says: “Even one who reads non-canonical books and one who whispers a charm over a wound and says, “I will not bring upon you any of the diseases which i brought upon the Egyptians: for I the lord am you healer” (Exodus 15:26). Abba Shaul says: “Also one who pronounces the divine name as it is spelled.”
10.3 The generation of the flood has no portion in the world to come, nor will they stand at the last judgment, as it says, “And the Lord said, my spirit will not always enter into judgment with man” (Genesis 6:3), meaning there will be neither judgment nor my spirit for them. The generation of the dispersion have no portion in the world to come, as it says, “So the Lord scattered them from there upon the face of all the earth” (Genesis 11:8): “So the lord scattered them”, refers to this world, “And from there the Lord scattered them” (Genesis 11:9), refers to the world to come. The men of Sodom have no portion in the world to come, as it says, “And the men of Sodom were wicked and great sinners before the Lord” (Genesis 13:1: “wicked” in this world, and “sinners” in the world to come; Yet will they stand at judgment. R. Nehemiah says: “Neither the generation of the flood nor the men of Sodom will stand at judgment, as it says, “Therefore the wicked shall not stand in judgment, nor sinners in the congregation of the righteous” (Psalms 1:5) “Therefore the wicked shall not stand in judgment”, refers to the generation of the flood; “nor sinners in the congregation of the righteous”, refers to the men of Sodom. They the Sages said to him: “They will not stand in the congregation of the righteous, but they will stand in the congregation of the wicked.” The spies have no portion in the world to come, as it says, “And those men that spread such calumnies about the land, died by the plague before the lord” (Numbers 14:37): “they died” in this world, “by the plague” in the world to come. The generation of the wilderness have no share in the world to come and will not stand at the last judgment, as it says, “In this wilderness they shall be consumed, and there they shall die” (Numbers 14:3, according to the words of Rabbi Akiba. Rabbi Eliezer says: “Concerning them it is said, ‘Bring in My devotees, who made a covet with Me over sacrifice” (Psalms 50:5). The congregation of Korah is not destined to ascend from the earth, as it says, “And the earth closed upon them” in this world, “and they perished from among the congregation” (Numbers 16:33) in the world to come, according to the words of Rabbi Akiba. Rabbi Eliezer says: “Concerning them it is said, ‘The Lord kills and makes alive: He brings down to Sheol, and brings up” (I Samuel 2:6). The ten tribes will not return to the Land of Israel, for it is said, “And He cast them into another land, as is this day” (Deuteronomy 29:2: just as the day goes and does not return, so they too went and will not return: according to the words of Rabbi Akiba. Rabbi Eliezer says: “‘As is this day’ just as the day darkens and then becomes light again, so the ten tribes even as it went dark for them, so will it in the future become light for them.'' None |
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62. Mishnah, Shabbat, 16.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Scripture • Scripture as canon • Scripture, rabbinic attitudes • calendar, canon, Scripture as
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 132; Hayes (2022), The Literature of the Sages: A Re-Visioning, 275
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16.1 כָּל כִּתְבֵי הַקֹּדֶשׁ מַצִּילִין אוֹתָן מִפְּנֵי הַדְּלֵקָה, בֵּין שֶׁקּוֹרִין בָּהֶן וּבֵין שֶׁאֵין קוֹרִין בָּהֶן. וְאַף עַל פִּי שֶׁכְּתוּבִים בְּכָל לָשׁוֹן, טְעוּנִים גְּנִיזָה. וּמִפְּנֵי מָה אֵין קוֹרִין בָּהֶן, מִפְּנֵי בִטּוּל בֵּית הַמִּדְרָשׁ. מַצִּילִין תִּיק הַסֵּפֶר עִם הַסֵּפֶר, וְתִיק הַתְּפִלִּין עִם הַתְּפִלִּין, וְאַף עַל פִּי שֶׁיֵּשׁ בְּתוֹכָן מָעוֹת. וּלְהֵיכָן מַצִּילִין אוֹתָן, לְמָבוֹי שֶׁאֵינוֹ מְפֻלָּשׁ. בֶּן בְּתֵירָא אוֹמֵר, אַף לִמְפֻלָּשׁ:'' None | sup>
16.1 All sacred writings may be saved from a fire, whether we read from them or not on Shabbat. And even if they are written in any language, they must be stored. And why do we not read them? Because of the neglect of the study house. One may save the container of a scroll together with the scroll, and the container of tefillin together with the tefillin, even if it also contains money. And to where may one rescue them? Into a closed alley. Ben Batera says: even into an open one.'' None |
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63. Mishnah, Taanit, 3.8 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Scripture
Found in books: Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 65; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 3
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3.8 עַל כָּל צָרָה שֶׁלֹּא תָבֹא עַל הַצִּבּוּר, מַתְרִיעִין עֲלֵיהֶן, חוּץ מֵרוֹב גְּשָׁמִים. מַעֲשֶׂה שֶׁאָמְרוּ לוֹ לְחוֹנִי הַמְעַגֵּל, הִתְפַּלֵּל שֶׁיֵּרְדוּ גְשָׁמִים. אָמַר לָהֶם, צְאוּ וְהַכְנִיסוּ תַנּוּרֵי פְסָחִים, בִּשְׁבִיל שֶׁלֹּא יִמּוֹקוּ. הִתְפַּלֵּל, וְלֹא יָרְדוּ גְשָׁמִים. מֶה עָשָׂה, עָג עוּגָה וְעָמַד בְּתוֹכָהּ, וְאָמַר לְפָנָיו, רִבּוֹנוֹ שֶׁל עוֹלָם, בָּנֶיךָ שָׂמוּ פְנֵיהֶם עָלַי, שֶׁאֲנִי כְבֶן בַּיִת לְפָנֶיךָ. נִשְׁבָּע אֲנִי בְשִׁמְךָ הַגָּדוֹל שֶׁאֵינִי זָז מִכָּאן, עַד שֶׁתְּרַחֵם עַל בָּנֶיךָ. הִתְחִילוּ גְּשָׁמִים מְנַטְּפִין. אָמַר, לֹא כָךְ שָׁאַלְתִּי, אֶלָּא גִּשְׁמֵי בוֹרוֹת שִׁיחִין וּמְעָרוֹת. הִתְחִילוּ לֵירֵד בְּזָעַף. אָמַר, לֹא כָךְ שָׁאַלְתִּי, אֶלָּא גִּשְׁמֵי רָצוֹן, בְּרָכָה וּנְדָבָה. יָרְדוּ כְתִקְנָן, עַד שֶׁיָּצְאוּ יִשְׂרָאֵל מִירוּשָׁלַיִם לְהַר הַבַּיִת מִפְּנֵי הַגְּשָׁמִים. בָּאוּ וְאָמְרוּ לוֹ, כְּשֵׁם שֶׁהִתְפַּלַלְתָּ עֲלֵיהֶם שֶׁיֵּרְדוּ כָּךְ הִתְפַּלֵּל שֶׁיֵּלְכוּ לָהֶן. אָמַר לָהֶן, צְאוּ וּרְאוּ אִם נִמְחֵת אֶבֶן הַטּוֹעִים. שָׁלַח לוֹ שִׁמְעוֹן בֶּן שָׁטָח, אִלְמָלֵא חוֹנִי אַתָּה, גּוֹזְרַנִי עָלֶיךָ נִדּוּי. אֲבָל מָה אֶעֱשֶׂה לְּךָ, שֶׁאַתָּה מִתְחַטֵּא לִפְנֵי הַמָּקוֹם וְעוֹשֶׂה לְךָ רְצוֹנְךָ כְּבֵן שֶׁהוּא מִתְחַטֵּא עַל אָבִיו וְעוֹשֶׂה לוֹ רְצוֹנוֹ. וְעָלֶיךָ הַכָּתוּב אוֹמֵר (משלי כג), יִשְׂמַח אָבִיךָ וְאִמֶּךָ וְתָגֵל יוֹלַדְתֶּךָ:'' None | sup>
3.8 For every trouble that should not come upon the community they sound a blast except on account of too much rain. It happened that they said to Honi the circle drawer: “Pray for rain to fall.” He replied: “Go and bring in the pesah ovens so that they do not dissolve.” He prayed and no rain fell. What did he do? He drew a circle and stood within it and exclaimed before Him: “Master of the universe, Your children have turned their faces to me because I am like one who was born in Your house. I swear by Your great name that I will not move from here until You have mercy upon Your children.” Rain then began to drip, and he exclaimed: “I did not request this but rain which can fill cisterns, ditches and caves. The rain then began to come down with great force, and he exclaimed: “I did not request this but pleasing rain of blessing and abudance.” Rain then fell in the normal way until the Jews in Jerusalem had to go up Temple Mount because of the rain. They came and said to him: “In the same way that you prayed for the rain to fall pray now for the rain to stop.” He replied: “Go and see if the stone of people claiming lost objects has washed away.” Rabbi Shimon ben Shetah sent to him: “Were you not Honi I would have excommunicated you, but what can I do to you, for you are spoiled before God and he does your will like a son that is spoiled before his father and his father does his request. Concerning you it is written, “Let your father and your mother rejoice, and let she that bore you rejoice” (Proverbs 23:25).'' None |
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64. Mishnah, Yadayim, 3.5, 4.6 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Midrash, Rabbinic, Scripture, mediated in • Scripture, Jewish views of • Scripture, Midrash • sages, Rabbinic, mediation of Scripture by • scripture, approach to
Found in books: Neusner (2003), The Perfect Torah. 108; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 145, 146; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 294
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3.5 סֵפֶר שֶׁנִּמְחַק וְנִשְׁתַּיֵּר בּוֹ שְׁמוֹנִים וְחָמֵשׁ אוֹתִיּוֹת, כְּפָרָשַׁת וַיְהִי בִּנְסֹעַ הָאָרֹן, מְטַמֵּא אֶת הַיָּדַיִם. מְגִלָּה שֶׁכָּתוּב בָּהּ שְׁמוֹנִים וְחָמֵשׁ אוֹתִיּוֹת כְּפָרָשַׁת וַיְהִי בִּנְסֹעַ הָאָרֹן, מְטַמָּא אֶת הַיָּדַיִם. כָּל כִּתְבֵי הַקֹּדֶשׁ מְטַמְּאִין אֶת הַיָּדַיִם. שִׁיר הַשִּׁירִים וְקֹהֶלֶת מְטַמְּאִין אֶת הַיָּדַיִם. רַבִּי יְהוּדָה אוֹמֵר, שִׁיר הַשִּׁירִים מְטַמֵּא אֶת הַיָּדַיִם, וְקֹהֶלֶת מַחֲלֹקֶת. רַבִּי יוֹסֵי אוֹמֵר, קֹהֶלֶת אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם וְשִׁיר הַשִּׁירִים מַחֲלֹקֶת. רַבִּי שִׁמְעוֹן אוֹמֵר, קֹהֶלֶת מִקֻּלֵּי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל. אָמַר רַבִּי שִׁמְעוֹן בֶּן עַזַּאי, מְקֻבָּל אֲנִי מִפִּי שִׁבְעִים וּשְׁנַיִם זָקֵן, בַּיּוֹם שֶׁהוֹשִׁיבוּ אֶת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בַּיְשִׁיבָה, שֶׁשִּׁיר הַשִּׁירִים וְקֹהֶלֶת מְטַמְּאִים אֶת הַיָּדַיִם. אָמַר רַבִּי עֲקִיבָא, חַס וְשָׁלוֹם, לֹא נֶחֱלַק אָדָם מִיִּשְׂרָאֵל עַל שִׁיר הַשִּׁירִים שֶׁלֹּא תְטַמֵּא אֶת הַיָּדַיִם, שֶׁאֵין כָּל הָעוֹלָם כֻּלּוֹ כְדַאי כַּיּוֹם שֶׁנִּתַּן בּוֹ שִׁיר הַשִּׁירִים לְיִשְׂרָאֵל, שֶׁכָּל הַכְּתוּבִים קֹדֶשׁ, וְשִׁיר הַשִּׁירִים קֹדֶשׁ קָדָשִׁים. וְאִם נֶחְלְקוּ, לֹא נֶחְלְקוּ אֶלָּא עַל קֹהֶלֶת. אָמַר רַבִּי יוֹחָנָן בֶּן יְהוֹשֻׁעַ בֶּן חָמִיו שֶׁל רַבִּי עֲקִיבָא, כְּדִבְרֵי בֶן עַזַּאי, כָּךְ נֶחְלְקוּ וְכָךְ גָּמְרוּ:
4.6 אוֹמְרִים צְדוֹקִים, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם אוֹמְרִים, כִּתְבֵי הַקֹּדֶשׁ מְטַמְּאִין אֶת הַיָּדַיִם, וְסִפְרֵי הוֹמֵרִיס אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם. אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי, וְכִי אֵין לָנוּ עַל הַפְּרוּשִׁים אֶלָּא זוֹ בִלְבָד. הֲרֵי הֵם אוֹמְרִים, עַצְמוֹת חֲמוֹר טְהוֹרִים וְעַצְמוֹת יוֹחָנָן כֹּהֵן גָּדוֹל טְמֵאִים. אָמְרוּ לוֹ, לְפִי חִבָּתָן הִיא טֻמְאָתָן, שֶׁלֹּא יַעֲשֶׂה אָדָם עַצְמוֹת אָבִיו וְאִמּוֹ תַּרְוָדוֹת. אָמַר לָהֶם, אַף כִּתְבֵי הַקֹּדֶשׁ לְפִי חִבָּתָן הִיא טֻמְאָתָן, וְסִפְרֵי הוֹמֵרִיס, שֶׁאֵינָן חֲבִיבִין, אֵינָן מְטַמְּאִין אֶת הַיָּדָיִם:'' None | sup>
3.5 A scroll on which the writing has become erased and eighty-five letters remain, as many as are in the section beginning, \\"And it came to pass when the ark set forward\\" (Numbers 11:35-36) defiles the hands. A single sheet on which there are written eighty-five letters, as many as are in the section beginning, \\"And it came to pass when the ark set forward\\", defiles the hands. All the Holy Scriptures defile the hands. The Song of Songs and Kohelet (Ecclesiastes) defile the hands. Rabbi Judah says: the Song of Songs defiles the hands, but there is a dispute about Kohelet. Rabbi Yose says: Kohelet does not defile the hands, but there is a dispute about the Song of Songs. Rabbi Shimon says: the ruling about Kohelet is one of the leniencies of Bet Shammai and one of the stringencies of Bet Hillel. Rabbi Shimon ben Azzai said: I have received a tradition from the seventy-two elders on the day when they appointed Rabbi Elazar ben Azariah head of the academy that the Song of Songs and Kohelet defile the hands. Rabbi Akiba said: Far be it! No man in Israel disputed that the Song of Songs saying that it does not defile the hands. For the whole world is not as worthy as the day on which the Song of Songs was given to Israel; for all the writings are holy but the Song of Songs is the holy of holies. If they had a dispute, they had a dispute only about Kohelet. Rabbi Yoha ben Joshua the son of the father-in-law of Rabbi Akiva said in accordance with the words of Ben Azzai: so they disputed and so they reached a decision.
4.6 The Sadducees say: we complain against you, Pharisees, because you say that the Holy Scriptures defile the hands, but the books of Homer do not defile the hands. Rabban Yoha ben Zakkai said: Have we nothing against the Pharisees but this? Behold they say that the bones of a donkey are clean, yet the bones of Yoha the high priest are unclean. They said to him: according to the affection for them, so is their impurity, so that nobody should make spoons out of the bones of his father or mother. He said to them: so also are the Holy Scriptures according to the affection for them, so is their uncleanness. The books of Homer which are not precious do not defile the hands.'' None |
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65. New Testament, 1 John, 5.4-5.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • scriptures, interpretation of, as basis for pistis • symbolical style of Scripture, Clement’s enigmatic/muddled style
Found in books: Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 327; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 320
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5.4 ὅτι πᾶν τὸ γεγεννημένον ἐκ τοῦ θεοῦ νικᾷ τὸν κόσμον. καὶ αὕτη ἐστὶν ἡ νίκη ἡ νικήσασα τὸν κόσμον, ἡ πίστις ἡμῶν· 5.5 τίς ἐστιν δὲ ὁ νικῶν τὸν κόσμον εἰ μὴ ὁ πιστεύων ὅτι Ἰησοῦς ἐστὶν ὁ υἱὸς τοῦ θεοῦ;'' None | sup>
5.4 For whatever is born of God overcomes the world. This is the victory that has overcome the world: your faith. 5.5 Who is he who overcomes the world, but he who believes that Jesus is the Son of God? '' None |
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66. New Testament, 1 Peter, 1.10, 1.12, 2.3, 2.9-2.10, 2.22-2.25, 3.18-3.19 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Exegesis, exegetical, interpretation of Scripture • Judaism/Jewish, Scripture/writings • Scriptures • Scriptures, Jewish • prophecy, scriptural, as basis for pistis • scripture • scriptures, interpretation of, as basis for pistis • symbolical style of Scripture
Found in books: Levison (2009), Filled with the Spirit, 349; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 40, 41; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 105, 108; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 205; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 21; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 31; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 70
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1.10 Περὶ ἧς σωτηρίας ἐξεζήτησαν καὶ ἐξηραύνησαν προφῆται οἱ περὶ τῆς εἰς ὑμᾶς χάριτος προφητεύσαντες,
1.12 οἷς ἀπεκαλύφθη ὅτι οὐχ ἑαυτοῖς ὑμῖν δὲ διηκόνουν αὐτά, ἃ νῦν ἀνηγγέλη ὑμῖν διὰ τῶν εὐαγγελισαμένων ὑμᾶς πνεύματι ἁγίῳ ἀποσταλέντι ἀπʼ οὐρανοῦ, εἰς ἃ ἐπιθυμοῦσιν ἄγγελοι παρακύψαι.
2.3 εἰἐγεύσασθε ὅτι χρηστὸς ὁ κύριος.
2.9 ὑμεῖς δὲ γένος ἐκλεκτόν, βασίλειον ἱεράτευμα, ἔθνος ἅγιον, λαὸς εἰς περιποίησιν, ὅπως τὰς ἀρετὰς ἐξαγγείλητε τοῦ ἐκ σκότους ὑμᾶς καλέσαντος εἰς τὸ θαυμαστὸν αὐτοῦ φῶς· 2.10 οἵ ποτεοὐ λαὸςνῦν δὲλαὸς θεοῦ,οἱοὐκ ἠλεημένοινῦν δὲἐλεηθέντες.
2.22 ὃςἁμαρτίαν οὐκ ἐποίησεν οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ· 2.23 ὃς λοιδορούμενος οὐκ ἀντελοιδόρει, πάσχων οὐκ ἠπείλει, παρεδίδου δὲ τῷ κρίνοντι δικαίως· 2.24 ὃςτὰς ἁμαρτίαςἡμῶναὐτὸς ἀνήνεγκενἐν τῷ σώματι αὐτοῦ ἐπὶ τὸ ξύλον, ἵνα ταῖς ἁμαρτίαις ἀπογενόμενοι τῇ δικαιοσύνῃ ζήσωμεν· οὗτῷ μώλωπι ἰάθητε. 2.25 ἦτε γὰρὡς πρόβατα πλανώμενοι,ἀλλὰ ἐπεστράφητε νῦν ἐπὶ τὸν ποιμένα καὶ ἐπίσκοπον τῶν ψυχῶν ὑμῶν.
3.18 ὅτι καὶ Χριστὸς ἅπαξ περὶ ἁμαρτιῶν ἀπέθανεν, δίκαιος ὑπὲρ ἀδίκων, ἵνα ὑμᾶς προσαγάγῃ τῷ θεῷ, θανατωθεὶς μὲν σαρκὶ ζωοποιηθεὶς δὲ πνεύματι· 3.19 ἐν ᾧ καὶ τοῖς ἐν φυλακῇ πνεύμασιν πορευθεὶς ἐκήρυξεν,'' None | sup>
1.10 Concerning this salvation, the prophets sought and searched diligently, who prophesied of the grace that would come to you,
1.12 To them it was revealed, that not to themselves, but to you, did they minister these things, which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent out from heaven; which things angels desire to look into.
2.3 if indeed you have tasted that the Lord is gracious: ' "
2.9 But you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, that you may show forth the excellencies of him who called you out of darkness into his marvelous light: " "2.10 who in time past were no people, but now are God's people, who had not obtained mercy, but now have obtained mercy. " 2.22 who did not sin, "neither was deceit found in his mouth."' "2.23 Who, when he was reviled, didn't revile back. When he suffered, didn't threaten, but committed himself to him who judges righteously; " '2.24 who his own self bore our sins in his body on the tree, that we, having died to sins, might live to righteousness; by whose stripes you were healed. 2.25 For you were going astray like sheep; but are now returned to the Shepherd and Overseer of your souls.
3.18 Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring you to God; being put to death in the flesh, but made alive in the spirit; 3.19 in which he also went and preached to the spirits in prison, '' None |
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67. New Testament, 1 Corinthians, 1.24, 2.4, 2.6-2.10, 2.12-2.13, 3.1-3.3, 3.16, 4.11-4.12, 5.7, 7.18-7.20, 9.20-9.21, 10.4, 11.1, 11.25, 12.4, 12.12, 13.2, 14.23, 15.3, 15.5, 15.25, 15.28, 15.50-15.53, 15.55 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Allegory, in Scripture • Canon (scriptural), Canonical • Christology, proof from scripture • Clement of Alexandria, on interpretation of Scripture • Exegesis, exegetical, interpretation of Scripture • Old Testament, defense as Christian scripture • Scripture • Scripture (nature of) • Scripture, Origen on • Scripture, allegorical meaning in • Scripture, as contested authority • Scripture, as curriculum • Scripture, as sacrament • Scripture, as weapon/criterion against heresy • Scripture, harmony of the Scriptures/unity of the testaments • Scripture, threefold reading of • Scripture, transformative power of • Scriptures • Scriptures, Bible • Spirit, effects of, interpret dreams/scripture • allēgoria, allegorical exegesis of Scripture • canon of the NT, canonical Scripture • contradiction, within scripture • entrustedness, in scriptures • grammar, of scripture • imitatio scripturae • language, of scripture • mystery/mysteries, of Scripture • prophecy, scriptural, as basis for pistis • scripture • scripture (γραφή) • scripture (γραφή), boldness of • scripture (γραφή), memorization of • scripture (γραφή), obscurity of • scripture, antithesis within • scripture, interpretation • scripture, nourishment • scriptures, Jewish, as source of New Testament ideas about pistis • scriptures, interpretation of, as basis for pistis • symbolical style of Scripture • words, of Scripture
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 102, 103, 136, 137, 239, 252, 253, 433, 543; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 151; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 71, 75, 79; Esler (2000), The Early Christian World, 667; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 59; Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 63; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 90, 144, 178, 217, 242, 260; Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 43, 56, 110, 116; Levison (2009), Filled with the Spirit, 315, 359; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 162; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 151; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 64, 65, 75, 79, 103, 105, 136, 164, 165, 298; Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 79; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 41, 63, 184, 185, 331; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 20, 123; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 98, 232; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 43, 129, 206; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 58, 205, 217, 220, 222; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 149, 158, 159, 165; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 445; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 5, 70, 75, 77, 78, 91, 97, 99, 109
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1.24 αὐτοῖς δὲ τοῖς κλητοῖς, Ἰουδαίοις τε καὶ Ἕλλησιν, Χριστὸν θεοῦ δύναμιν καὶ θεοῦ σοφίαν.
2.4 καὶ ὁ λόγος μου καὶ τὸ κήρυγμά μου οὐκ ἐν πιθοῖς σοφίας λόγοις ἀλλʼ ἐν ἀποδείξει πνεύματος καὶ δυνάμεως,
2.6 Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις, σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων· 2.7 ἀλλὰ λαλοῦμεν θεοῦ σοφίαν ἐν μυστηρίῳ, τὴν ἀποκεκρυμμένην, ἣν προώρισεν ὁ θεὸς πρὸ τῶν αἰώνων εἰς δόξαν ἡμῶν· 2.8 ἣν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνωκεν, εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν· 2.9 ἀλλὰ καθὼς γέγραπταιἋ ὀφθαλμὸς οὐκ εἶδεν καὶοὖς οὐκ ἤκουσεν 2.10 ἡμῖν γὰρ ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ πνεύματος, τὸ γὰρ πνεῦμα πάντα ἐραυνᾷ, καὶ τὰ βάθη τοῦ θεοῦ.
2.12 ἡμεῖς δὲ οὐ τὸ πνεῦμα τοῦ κόσμου ἐλάβομεν ἀλλὰ τὸ πνεῦμα τὸ ἐκ τοῦ θεοῦ, ἵνα εἰδῶμεν τὰ ὑπὸ τοῦ θεοῦ χαρισθέντα ἡμῖν· 2.13 ἃ καὶ λαλοῦμεν οὐκ ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις, ἀλλʼ ἐν διδακτοῖς πνεύματος, πνευματικοῖς πνευματικὰ συνκρίνοντες.
3.1 Κἀγώ, ἀδελφοί, οὐκ ἠδυνήθην λαλῆσαι ὑμῖν ὡς πνευματικοῖς ἀλλʼ ὡς σαρκίνοις, ὡς νηπίοις ἐν Χριστῷ. 3.2 γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα, οὔπω γὰρ ἐδύνασθε. 3.3 Ἀλλʼ οὐδὲ ἔτι νῦν δύνασθε, ἔτι γὰρ σαρκικοί ἐστε. ὅπου γὰρ ἐν ὑμῖν ζῆλος καὶ ἔρις, οὐχὶ σαρκικοί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε;
3.16 Οὐκ οἴδατε ὅτι ναὸς θεοῦ ἐστὲ καὶ τὸ πνεῦμα τοῦ θεοῦ ἐν ὑμῖν οἰκεῖ;
4.11 ἄχρι τῆς ἄρτι ὥρας καὶ πεινῶμεν καὶ διψῶμεν καὶ γυμνιτεύομεν καὶ κολαφιζόμεθα καὶ ἀστατοῦμεν 4.12 καὶ κοπιῶμεν ἐργαζόμενοι ταῖς ἰδίαις χερσίν· λοιδορούμενοι εὐλογοῦμεν, διωκόμενοι ἀνεχόμεθα,
5.7 ἐκκαθάρατε τὴν παλαιὰν ζύμην, ἵνα ἦτε νέον φύραμα, καθώς ἐστε ἄζυμοι. καὶ γὰρτὸ πάσχαἡμῶνἐτύθηΧριστός·
7.18 περιτετμημένος τις ἐκλήθη; μὴ ἐπισπάσθω· ἐν ἀκροβυστίᾳ κέκληταί τις; μὴ περιτεμνέσθω. 7.19 ἡ περιτομὴ οὐδέν ἐστιν, καὶ ἡ ἀκροβυστία οὐδέν ἐστιν, ἀλλὰ τήρησις ἐντολῶν θεοῦ. 7.20 ἕκαστος ἐν τῇ κλήσει ᾗ ἐκλήθη ἐν ταύτῃ μενέτω.
9.20 καὶ ἐγενόμην τοῖς Ἰουδαίοις ὡς Ἰουδαῖος, ἵνα Ἰουδαίους κερδήσω· τοῖς ὑπὸ νόμον ὡς ὑπὸ νόμον, μὴ ὢν αὐτὸς ὑπὸ νόμον, ἵνα τοὺς ὑπὸ νόμον κερδήσω· 9.21 τοῖς ἀνόμοις ὡς ἄνομος, μὴ ὢν ἄνομος θεοῦ ἀλλʼ ἔννομος Χριστοῦ, ἵνα κερδανῶ τοὺς ἀνόμους·
10.4 καὶ πάντες τὸ αὐτὸ πνευματικὸν ἔπιον πόμα, ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας, ἡ πέτρα δὲ ἦν ὁ χριστός·
11.1 μιμηταί μου γίνεσθε, καθὼς κἀγὼ Χριστοῦ.
11.25 Τοῦτο τὸ ποτήριον ἡ καινὴδιαθήκηἐστὶν ἐντῷἐμῷαἵματι·τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν.
1
2.4 Διαιρέσεις δὲ χαρισμάτων εἰσίν, τὸ δὲ αὐτὸ πνεῦμα·
1
2.12 Καθάπερ γὰρ τὸ σῶμα ἕν ἐστιν καὶ μέλη πολλὰ ἔχει, πάντα δὲ τὰ μέλη τοῦ σώματος πολλὰ ὄντα ἕν ἐστιν σῶμα, οὕτως καὶ ὁ χριστός·
13.2 κἂν ἔχω προφητείαν καὶ εἰδῶ τὰ μυστήρια πάντα καὶ πᾶσαν τὴν γνῶσιν, κἂν ἔχω πᾶσαν τὴν πίστιν ὥστε ὄρη μεθιστάνειν, ἀγάπην δὲ μὴ ἔχω, οὐθέν εἰμι.
14.23 Ἐὰν οὖν συνέλθῃ ἡ ἐκκλησία ὅλη ἐπὶ τὸ αὐτὸ καὶ πάντες λαλῶσιν γλώσσαις, εἰσέλθωσιν δὲ ἰδιῶται ἢ ἄπιστοι, οὐκ ἐροῦσιν ὅτι μαίνεσθε;
15.3 παρέδωκα γὰρ ὑμῖν ἐν πρώτοις, ὃ καὶ παρέλαβον, ὅτι Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν κατὰ τὰς γραφάς,
15.5 καὶ ὅτι ὤφθη Κηφᾷ, εἶτα τοῖς δώδεκα·
15.25 δεῖ γὰρ αὐτὸν βασιλεύεινἄχρι οὗθῇπάνταςτοὺς ἐχθροὺς ὑπὸ τοὺς πόδαςαὐτοῦ.
15.28 ὅταν δὲ ὑποταγῇ αὐτῷ τὰ πάντα, τότε καὶ αὐτὸς ὁ υἱὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα, ἵνα ᾖ ὁ θεὸς πάντα ἐν πᾶσιν.
15.50 Τοῦτο δέ φημι, ἀδελφοί, ὅτι σὰρξ καὶ αἷμα βασιλείαν θεοῦ κληρονομῆσαι οὐ δύναται, οὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν κληρονομεῖ.
15.51 ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες οὐ κοιμηθησόμεθα πάντες δὲ ἀλλαγησόμεθα,
15.52 ἐν ἀτόμῳ, ἐν ῥιπῇ ὀφθαλμοῦ, ἐν τῇ ἐσχάτῃ σάλπιγγι· σαλπίσει γάρ, καὶ οἱ νεκροὶ ἐγερθήσονται ἄφθαρτοι, καὶ ἡμεῖς ἀλλαγησόμεθα.
15.53 δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν.
15.55 ποῦ σου, θάνατε, τὸ νῖκος; ποῦ σου, θάνατε, τὸ κέντρον;' ' None | sup>
1.24 but to thosewho are called, both Jews and Greeks, Christ is the power of God andthe wisdom of God.
2.4 My speech and my preaching were not in persuasivewords of human wisdom, but in demonstration of the Spirit and of power,
2.6 We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing.' "2.7 But we speak God's wisdom in amystery, the wisdom that has been hidden, which God foreordained beforethe worlds to our glory," "2.8 which none of the rulers of this worldhas known. For had they known it, they wouldn't have crucified the Lordof glory." '2.9 But as it is written,"Things which an eye didn\'t see, and an ear didn\'t hear,Which didn\'t enter into the heart of man,These God has prepared for those who love him." 2.10 But to us, God revealed them through the Spirit. For theSpirit searches all things, yes, the deep things of God.
2.12 But we received, not the spirit of the world, but theSpirit which is from God, that we might know the things that werefreely given to us by God.' "2.13 Which things also we speak, not inwords which man's wisdom teaches, but which the Holy Spirit teaches,comparing spiritual things with spiritual things." "
3.1 Brothers, I couldn't speak to you as to spiritual, but as tofleshly, as to babies in Christ." "3.2 I fed you with milk, not withmeat; for you weren't yet ready. Indeed, not even now are you ready," "3.3 for you are still fleshly. For insofar as there is jealousy,strife, and factions among you, aren't you fleshly, and don't you walkin the ways of men?" "
3.16 Don't you know that you are a temple of God, and that God'sSpirit lives in you?" 4.11 Even to this present hour we hunger, thirst, arenaked, are beaten, and have no certain dwelling place. 4.12 We toil,working with our own hands. Being reviled, we bless. Being persecuted,we endure.
5.7 Purge out the old yeast, that you may bea new lump, even as you are unleavened. For indeed Christ, ourPassover, has been sacrificed in our place.
7.18 Was anyone called having been circumcised? Let him not becomeuncircumcised. Has anyone been called in uncircumcision? Let him not becircumcised. 7.19 Circumcision is nothing, and uncircumcision isnothing, but the keeping of the commandments of God. 7.20 Let eachman stay in that calling in which he was called.
9.20 To the Jews I became as a Jew, that I might gain Jews; to thosewho are under the law, as under the law, that I might gain those whoare under the law; 9.21 to those who are without law, as without law(not being without law toward God, but under law toward Christ), that Imight win those who are without law.
10.4 and all drank the samespiritual drink. For they drank of a spiritual rock that followed them,and the rock was Christ.
11.1 Be imitators of me, even as I also am of Christ.
11.25 In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me."
1
2.4 Now there are various kinds of gifts, but the same Spirit.
1
2.12 For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ.' "
13.2 If I have the gift of prophecy, and know all mysteries and allknowledge; and if I have all faith, so as to remove mountains, butdon't have love, I am nothing." "
14.23 If therefore thewhole assembly is assembled together and all speak with otherlanguages, and unlearned or unbelieving people come in, won't they saythat you are crazy?" 15.3 For I delivered to youfirst of all that which I also received: that Christ died for our sinsaccording to the Scriptures,
15.5 and that heappeared to Cephas, then to the twelve.
15.25 For he mustreign until he has put all his enemies under his feet.
15.28 When all things have been subjected to him, then theSon will also himself be subjected to him who subjected all things tohim, that God may be all in all.' "
15.50 Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption." 15.51 Behold, I tell you a mystery. We will not all sleep, but wewill all be changed,
15.52 in a moment, in the twinkling of an eye,at the last trumpet. For the trumpet will sound, and the dead will beraised incorruptible, and we will be changed.
15.53 For thiscorruptible must put on incorruption, and this mortal must put onimmortality.
15.55 "Death, where is your sting?Hades, where is your victory?"' ' None |
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68. New Testament, 1 Thessalonians, 1.3, 2.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Canon (scriptural), Canonical • Paul, as interpreter of Scripture • scriptures, Jewish, as source of New Testament ideas about pistis
Found in books: Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 136, 290; Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 41; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 375
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1.3 ἀδιαλείπτως μνημονεύοντες ὑμῶν τοῦ ἔργου τῆς πίστεως καὶ τοῦ κόπου τῆς ἀγάπης καὶ τῆς ὑπομονῆς τῆς ἐλπίδος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἔμπροσθεν τοῦ θεοῦ καὶ πατρὸς ἡμῶν,
2.14 ὑμεῖς γὰρ μιμηταὶ ἐγενήθητε, ἀδελφοί, τῶν ἐκκλησιῶν τοῦ θεοῦ τῶν οὐσῶν ἐν τῇ Ἰουδαίᾳ ἐν Χριστῷ Ἰησοῦ, ὅτι τὰ αὐτὰ ἐπάθετε καὶ ὑμεῖς ὑπὸ τῶν ἰδίων συμφυλετῶν καθὼς καὶ αὐτοὶ ὑπὸ τῶν Ἰουδαίων,'' None | sup>
1.3 remembering without ceasing your work of faith and labor of love and patience of hope in our Lord Jesus Christ, before our God and Father.
2.14 For you, brothers, became imitators of the assemblies of God which are in Judea in Christ Jesus; for you also suffered the same things from your own countrymen, even as they did from the Jews; '' None |
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69. New Testament, 1 Timothy, 1.14, 2.5, 4.1-4.3, 4.13, 6.16, 6.20 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Christian(s)/ity, reading Scriptures • Scripture, as contested authority • Scripture, as weapon/criterion against heresy • Scripture, first-fruit of • Scriptures • Scriptures, Bible • reading of Scriptures • scripture, debates over correct interpretation of, in late antiquity • scripture, false teaching of • scriptures, Jewish, as source of New Testament ideas about pistis • scriptures, interpretation of, as basis for pistis • symbolical style of Scripture
Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 156; Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 48; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 179, 184; Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 68; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 135; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 159, 327, 328; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 64, 158, 185; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 150; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 17; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 75
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1.14 ὑπερεπλεόνασεν δὲ ἡ χάρις τοῦ κυρίου ἡμῶν μετὰ πίστεως καὶ ἀγάπης τῆς ἐν Χριστῷ Ἰησοῦ.
2.5 Εἷς γὰρ θεός, εἷς καὶ μεσίτης θεοῦ καὶ ἀνθρώπων ἄνθρωπος Χριστὸς Ἰησοῦς,
4.1 Τὸ δὲ πνεῦμα ῥητῶς λέγει ὅτι ἐν ὑστέροις καιροῖς ἀποστήσονταί τινες τῆς πίστεως, προσέχοντες πνεύμασι πλάνοις καὶ διδασκαλίαις δαιμονίων 4.2 ἐν ὑποκρίσει ψευδολόγων, κεκαυστηριασμένων τὴν ἰδίαν συνείδησιν, 4.3 κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων ἃ ὁ θεὸς ἔκτισεν εἰς μετάλημψιν μετὰ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν.
4.13 ἕως ἔρχομαι πρόσεχε τῇ ἀναγνώσει, τῇ παρακλήσει, τῇ διδασκαλίᾳ.
6.16 ὁ μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον, ὃν εἶδεν οὐδεὶς ἀνθρώπων οὐδὲ ἰδεῖν δύναται· ᾧ τιμὴ καὶ κράτος αἰώνιον· ἀμήν.
6.20 Ὦ Τιμόθεε, τὴν παραθήκην φύλαξον, ἐκτρεπόμενος τὰς βεβήλους κενοφωνίας καὶ ἀντιθέσεις τῆς ψευδωνύμου γνώσεως,'' None | sup>
1.14 The grace of our Lord abounded exceedingly with faith and love which is in Christ Jesus.
2.5 For there is one God, and one mediator between God and men, the man Christ Jesus,
4.1 But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons, 4.2 through the hypocrisy of men who speak lies, branded in their own conscience as with a hot iron; 4.3 forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth.
4.13 Until I come, pay attention to reading, to exhortation, and to teaching.
6.16 who alone has immortality, dwelling in unapproachable light; whom no man has seen, nor can see: to whom be honor and eternal power. Amen.
6.20 Timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of the knowledge which is falsely so called; '' None |
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70. New Testament, 2 Peter, 3.15-3.16 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Paul, his works as scripture • language, of scripture • scripture (γραφή) • scripture, Christian, development of canon
Found in books: Esler (2000), The Early Christian World, 236; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 260
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3.15 καὶ τὴν τοῦ κυρίου ἡμῶν μακροθυμίαν σωτηρίαν ἡγεῖσθε, καθὼς καὶ ὁ ἀγαπητὸς ἡμῶν ἀδελφὸς Παῦλος κατὰ τὴν δοθεῖσαν αὐτῷ σοφίαν ἔγραψεν ὑμῖν, 3.16 ὡς καὶ ἐν πάσαις ἐπιστολαῖς λαλῶν ἐν αὐταῖς περὶ τούτων, ἐν αἷς ἐστὶν δυσνόητά τινα, ἃ οἱ ἀμαθεῖς καὶ ἀστήρικτοι στρεβλοῦσιν ὡς καὶ τὰς λοιπὰς γραφὰς πρὸς τὴν ἰδίαν αὐτῶν ἀπώλειαν.'' None | sup>
3.15 Regard the patience of our Lord as salvation; even as our beloved brother Paul also, according to the wisdom given to him, wrote to you; 3.16 as also in all of his letters, speaking in them of these things. In those are some things hard to be understood, which the ignorant and unsettled twist, as they also do to the other Scriptures, to their own destruction. '' None |
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71. New Testament, 2 Timothy, 2.22, 3.6-3.9, 3.15-3.16, 4.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Canon (scriptural), Canonical • Old Testament, Jewish scriptures • Scripture, as contested authority • Scripture, as weapon/criterion against heresy • Scriptures • language, of scripture • scripture (γραφή) • scripture, and emptiness (req) • scripture, and emptiness (req) • scripture, debates over correct interpretation of, in late antiquity • scriptures, Jewish, as source of New Testament ideas about pistis • scriptures, interpretation of, as basis for pistis
Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 50, 51; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 252, 253, 482, 546; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 260; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 95; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 78, 160, 290, 291, 296; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 225
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2.22 τὰς δὲ νεωτερικὰς ἐπιθυμίας φεῦγε, δίωκε δὲ δικαιοσύνην, πίστιν, ἀγάπην, εἰρήνην μετὰ τῶν ἐπικαλουμένων τὸν κύριον ἐκ καθαρᾶς καρδίας.
3.6 ἐκ τούτων γάρ εἰσιν οἱ ἐνδύνοιτες εἰς τὰς οἰκίας καὶ αἰχμαλωτίζοντες γυναικάρια σεσωρευμένα ἁμαρτίαις, ἀγόμενα ἐπιθυμίαις ποικίλαις, 3.7 πάντοτε μανθάνοντα καὶ μηδέποτε εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν δυνάμενα. 3.8 ὃν τρόπον δὲ Ἰαννῆς καὶ Ἰαμβρῆς ἀντέστησαν Μωυσεῖ, οὕτως καὶ οὗτοι ἀνθίστανται τῇ ἀληθείᾳ, ἄνθρωποι κατεφθαρμένοι τὸν νοῦν, ἀδόκιμοι περὶ τὴν πίστιν. 3.9 ἀλλʼ οὐ προκόψουσιν ἐπὶ πλεῖον, ἡ γὰρ ἄνοια αὐτῶν ἔκδη λος ἔσται πᾶσιν, ὡς καὶ ἡ ἐκείνων ἐγένετο.
3.15 καὶ ὅτι ἀπὸ βρέφους ἱερὰ γράμματα οἶδας, τὰ δυνάμενά σε σοφίσαι εἰς σωτηρίαν διὰ πίστεως τῆς ἐν Χριστῷ Ἰησοῦ· 3.16 πᾶσα γραφὴ θεόπνευστος καὶ ὠφέλιμος πρὸς διδασκαλίαν, πρὸς ἐλεγμόν, πρὸς ἐπανόρθωσιν, πρὸς παιδείαν τὴν ἐν δικαιοσύνῃ,
4.5 σὺ δὲ νῆφε ἐν πᾶσιν, κακοπάlt*gtησον, ἔργον ποίησον εὐαγγελιστοῦ, τὴν διακονίαν σου πληροφόρησον.'' None | sup>
2.22 Flee from youthful lusts; but pursue righteousness, faith, love, and peace with those who call on the Lord out of a pure heart.
3.6 For of these are those who creep into houses, and take captive gullible women loaded down with sins, led away by various lusts, 3.7 always learning, and never able to come to the knowledge of the truth. 3.8 Even as Jannes and Jambres opposed Moses, so do these also oppose the truth; men corrupted in mind, reprobate concerning the faith. 3.9 But they will proceed no further. For their folly will be evident to all men, as theirs also came to be.
3.15 From infancy, you have known the sacred writings which are able to make you wise for salvation through faith, which is in Christ Jesus. 3.16 Every writing inspired by God is profitable for teaching, for reproof, for correction, and for instruction which is in righteousness,
4.5 But you be sober in all things, suffer hardship, do the work of an evangelist, and fulfill your ministry. '' None |
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72. New Testament, Acts, 1.1-1.11, 1.16, 2.1-2.40, 2.43, 3.12-3.26, 4.25, 4.31-4.33, 4.35, 5.9, 5.29-5.30, 5.32, 5.37, 5.39, 6.2, 6.7, 7.51, 7.53, 8.12, 8.18-8.39, 9.2, 9.4, 9.17, 9.19-9.20, 9.22, 11.5, 12.10, 13.1, 13.14-13.39, 13.41, 13.46-13.47, 15.1, 15.5-15.29, 17.11, 17.13, 17.24-17.30, 18.25-18.26, 19.6, 19.9, 19.23, 20.25, 23.6, 24.14, 26.2-26.24, 27.24-27.25, 28.23, 28.25-28.27 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Ammon, oracular mode of Scripture • Antony, oracular mode of Scripture • Athanasius of Alexandria, oracular mode of Scripture • Bible/Scripture • Canon (scriptural), Canonical • Christian Scriptures, New Testament, • Church, Ministry of Scripture • Epistle of Ammon (Ep.Am.), oracular mode of Scripture • Exegesis, exegetical, interpretation of Scripture • Exegesis, exegetical, interpretation of Scripture, Messianic/eschatological interpretation • Father, Scripture • Hebrew Bible/Old Testament/Scripture • Hebrew Bible/Old Testament/Scripture, Fulfilling Scripture • Holy Spirit, Scripture catalyst • Jesus, Ministry of Scripture • Jew/Jewish, Scripture • Life of Antony (Athanasius), oracular mode of Scripture • Martyr, Justin, doctrine of Scripture • Quran, as rewritten scripture • Rule of the Master, scriptural exercises • Samaritans, Sabbath scriptural readings and study • Scriptural Interpretation • Scripture • Scripture, Arian controversy • Scripture, Christian views of • Scripture, Justin Martyr on • Scripture, as weapon/criterion against heresy • Scriptures • Scriptures, Greek translation of • Son, as word in Scripture • Spirit, effects of, interpret dreams/scripture • Spirit, effects of,, interpretation of scripture • Theodore, oracular mode of Scripture • Tree of Knowledge, Scripture and • apostles, scriptural interpretation by • being and will, Scripture • canon of the NT, canonical Scripture • entrustedness, in scriptures • oracular mode of Scripture • scriptural practice, exercises • scripture • scripture, Christian, Christian use of • scripture, Christian, and baptism • scriptures, Jewish, as source of New Testament ideas about pistis • scriptures, interpretation of, as basis for pistis • symbolical style of Scripture • way, Ministry of Scripture and
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 81, 84; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 148, 261; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 112; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 72, 152, 200; Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 10, 79, 323; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 62; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 240, 241, 252, 270, 271; Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 143; Esler (2000), The Early Christian World, 645, 646; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 89; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 2, 93, 94, 100, 101, 105, 106, 166, 171, 176, 179; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 101; Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 7; Levine (2005), The Ancient Synagogue, The First Thousand Years, 153; Levison (2009), Filled with the Spirit, 243, 251, 267, 270, 311, 334, 336, 347, 349, 350, 351, 352, 355, 357, 358, 359, 360, 361, 363, 364; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 39, 64, 65, 76, 78, 103, 265, 297; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 450; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 569; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 153; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 100, 104, 106, 109, 112, 114, 116, 118, 201; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 84; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 50, 56, 57, 58, 59, 60, 61, 62, 63, 102, 131, 182, 203, 204, 206, 207, 209; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 21; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 486; Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 111, 210; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 6, 70, 73, 130
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1.1 τὸν μὲν πρῶτον λόγον ἐποιησάμην περὶ πάντων, ὦ Θεόφιλε, ὧν ἤρξατο Ἰησοῦς ποιεῖν τε καὶ διδάσκειν 1.2 ἄχρι ἧς ἡμέρας ἐντειλάμενος τοῖς ἀποστόλοις διὰ πνεύματος ἁγίου οὓς ἐξελέξατο ἀνελήμφθη· 1.3 οἷς καὶ παρέστησεν ἑαυτὸν ζῶντα μετὰ τὸ παθεῖν αὐτὸν ἐν πολλοῖς τεκμηρίοις, διʼ ἡμερῶν τεσσεράκοντα ὀπτανόμενος αὐτοῖς καὶ λέγων τὰ περὶ τῆς βασιλείας τοῦ θεοῦ. 1.4 καὶ συναλιζόμενος παρήγγειλεν αὐτοῖς ἀπὸ Ἰεροσολύμων μὴ χωρίζεσθαι, ἀλλὰ περιμένειν τὴν ἐπαγγελίαν τοῦ πατρὸς ἣν ἠκούσατέ μου· 1.5 ὅτι Ἰωάνης μὲν ἐβάπτισεν ὕδατι, ὑμεῖς δὲ ἐν πνεύματι βαπτισθήσεσθε ἁγίῳ οὐ μετὰ πολλὰς ταύτας ἡμέρας. 1.6 οἱ μὲν οὖν συνελθόντες ἠρώτων αὐτὸν λέγοντες Κύριε, εἰ ἐν τῷ χρόνῳ τούτῳ ἀποκαθιστάνεις τὴν βασιλείαν τῷ Ἰσραήλ; 1.7 εἶπεν πρὸς αὐτούς Οὐχ ὑμῶν ἐστὶν γνῶναι χρόνους ἢ καιροὺς οὓς ὁ πατὴρ ἔθετο ἐν τῇ ἰδίᾳ ἐξουσίᾳ, 1.8 ἀλλὰ λήμψεσθε δύναμιν ἐπελθόντος τοῦ ἁγίου πνεύματος ἐφʼ ὑμᾶς, καὶ ἔσεσθέ μου μάρτυρες ἔν τε Ἰερουσαλὴμ καὶ ἐν πάσῃ τῇ Ἰουδαίᾳ καὶ Σαμαρίᾳ καὶ ἕως ἐσχάτου τῆς γῆς. 1.9 καὶ ταῦτα εἰπὼν βλεπόντων αὐτῶν ἐπήρθη, καὶ νεφέλη ὑπέλαβεν αὐτὸν ἀπὸ τῶν ὀφθαλμῶν αὐτῶν.
1.10 καὶ ὡς ἀτενίζοντες ἦσαν εἰς τὸν οὐρανὸν πορευομένου αὐτοῦ, καὶ ἰδοὺ ἄνδρες δύο παριστήκεισαν αὐτοῖς ἐν
1.11 οἳ καὶ εἶπαν Ἄνδρες Γαλιλαῖοι, τί ἑστήκατε βλέποντες εἰς τὸν οὐρανόν; οὗτος ὁ Ἰησοῦς ὁ ἀναλημφθεὶς ἀφʼ ὑμῶν εἰς τὸν οὐρανὸν οὕτως ἐλεύσεται ὃν τρόπον ἐθεάσασθε αὐτὸν πορευόμενον εἰς τὸν οὐρανόν.
1.16 Ἄνδρες ἀδελφοί, ἔδει πληρωθῆναι τὴν γραφὴν ἣν προεῖπε τὸ πνεῦμα τὸ ἅγιον διὰ στόματος Δαυεὶδ περὶ Ἰούδα τοῦ γενομένου ὁδηγοῦ τοῖς συλλαβοῦσιν Ἰησοῦν,
2.1 Καὶ ἐν τῷ συνπληροῦσθαι τὴν ἡμέραν τῆς πεντηκοστῆς ἦσαν πάντες ὁμοῦ ἐπὶ τὸ αὐτό, 2.2 καὶ ἐγένετο ἄφνω ἐκ τοῦ οὐρανοῦ ἦχος ὥσπερ φερομένης πνοῆς βιαίας καὶ ἐπλήρωσεν ὅλον τὸν οἶκον οὗ ἦσαν καθήμενοι, 2.3 καὶ ὤφθησαν αὐτοῖς διαμεριζόμεναι γλῶσσαι ὡσεὶ πυρός, καὶ ἐκάθισεν ἐφʼ ἕνα ἕκαστον αὐτῶν, 2.4 καὶ ἐπλήσθησαν πάντες πνεύματος ἁγίου, καὶ ἤρξαντο λαλεῖν ἑτέραις γλώσσαις καθὼς τὸ πνεῦμα ἐδίδου ἀποφθέγγεσθαι αὐτοῖς. 2.5 Ἦσαν δὲ ἐν Ἰερουσαλὴμ κατοικοῦντες Ἰουδαῖοι, ἄνδρες εὐλαβεῖς ἀπὸ παντὸς ἔθνους τῶν ὑπὸ τὸν οὐρανόν· 2.6 γενομένης δὲ τῆς φωνῆς ταύτης συνῆλθε τὸ πλῆθος καὶ συνεχύθη, ὅτι ἤκουσεν εἷς ἕκαστος τῇ ἰδίᾳ διαλέκτῳ λαλούντων αὐτῶν· 2.7 ἐξίσταντο δὲ καὶ ἐθαύμαζον λέγοντες Οὐχὶ ἰδοὺ πάντες οὗτοί εἰσιν οἱ λαλοῦντες Γαλιλαῖοι; 2.8 καὶ πῶς ἡμεῖς ἀκούομεν ἕκαστος τῇ ἰδίᾳ διαλέκτῳ ἡμῶν ἐν ᾗ ἐγεννήθημεν; 2.9 Πάρθοι καὶ Μῆδοι καὶ Ἐλαμεῖται, καὶ οἱ κατοικοῦντες τὴν Μεσοποταμίαν, Ἰουδαίαν τε καὶ Καππαδοκίαν, Πόντον καὶ τὴν Ἀσίαν,
2.10 Φρυγίαν τε καὶ Παμφυλίαν, Αἴγυπτον καὶ τὰ μέρη τῆς Λιβύης τῆς κατὰ Κυρήνην, καὶ οἱ ἐπιδημοῦντες Ῥωμαῖοι,
2.11 Ἰουδαῖοί τε καὶ προσήλυτοι, Κρῆτες καὶ Ἄραβες, ἀκούομεν λαλούντων αὐτῶν ταῖς ἡμετέραις γλώσσαις τὰ μεγαλεῖα τοῦ θεοῦ.
2.12 ἐξίσταντο δὲ πάντες καὶ διηποροῦντο, ἄλλος πρὸς ἄλλον λέγοντες Τί θέλει τοῦτο εἶναι;
2.13 ἕτεροι δὲ διαχλευάζοντες ἔλεγον ὅτι Γλεύκους μεμεστωμένοι εἰσίν.
2.14 Σταθεὶς δὲ ὁ Πέτρος σὺν τοῖς ἕνδεκα ἐπῆρεν τὴν φωνὴν αὐτοῦ καὶ ἀπεφθέγξατο αὐτοῖς Ἄνδρες Ἰουδαῖοι καὶ οἱ κατοικοῦντες Ἰερουσαλὴμ πάντες, τοῦτο ὑμῖν γνωστὸν ἔστω καὶ ἐνωτίσασθε τὰ ῥήματά μου.
2.15 οὐ γὰρ ὡς ὑμεῖς ὑπολαμβάνετε οὗτοι μεθύουσιν, ἔστιν γὰρ ὥρα τρίτη τῆς ἡμέρας,
2.16 ἀλλὰ τοῦτό ἐστιν τὸ εἰρημένον διὰ τοῦ προφήτου Ἰωήλ
2.17
2.19 2.22 Ἄνδρες Ἰσραηλεῖται, ἀκούσατε τοὺς λόγους τούτους. Ἰησοῦν τὸν Ναζωραῖον, ἄνδρα ἀποδεδειγμένον ἀπὸ τοῦ θεοῦ εἰς ὑμᾶς δυνάμεσι καὶ τέρασι καὶ σημείοις οἷς ἐποίησεν διʼ αὐτοῦ ὁ θεὸς ἐν μέσῳ ὑμῶν, καθὼς αὐτοὶ οἴδατε, 2.23 τοῦτον τῇ ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ θεοῦ ἔκδοτον διὰ χειρὸς ἀνόμων προσπήξαντες ἀνείλατε, 2.24 ὃν ὁ θεὸς ἀνέστησεν λύσας τὰς ὠδῖνας τοῦ θανάτου, καθότι οὐκ ἦν δυνατὸν κρατεῖσθαι αὐτὸν ὑπʼ αὐτοῦ· 2.25 Δαυεὶδ γὰρ λέγει εἰς αὐτόν 2.29 Ἄνδρες ἀδελφοί, ἐξὸν εἰπεῖν μετὰ παρρησίας πρὸς ὑμᾶς περὶ τοῦ πατριάρχου Δαυείδ, ὅτι καὶ ἐτελεύτησεν καὶ ἐτάφη καὶ τὸ μνῆμα αὐτοῦ ἔστιν ἐν ἡμῖν ἄχρι τῆς ἡμέρας ταύτης· 2.30 προφήτης οὖν ὑπάρχων, καὶ εἰδὼς ὅτι ὅρκῳ ὤμοσεν αὐτῷ ὁ θεὸςἐκ καρποῦ τῆς ὀσφύος αὐτοῦ καθίσαι ἐπὶ τὸν θρόνον αὐτοῦ, 2.31 προιδὼν ἐλάλησεν περὶ τῆς ἀναστάσεως τοῦ χριστοῦ ὅτι οὔτε ἐνκατελείφθη εἰς ᾄδην οὔτε ἡ σὰρξ αὐτοῦεἶδεν διαφθοράν. 2.32 τοῦτον τὸν Ἰησοῦν ἀνέστησεν ὁ θεός, οὗ πάντες ἡμεῖς ἐσμὲν μάρτυρες. 2.33 τῇ δεξιᾷ οὖν τοῦ θεοῦ ὑψωθεὶς τήν τε ἐπαγγελίαν τοῦ πνεύματος τοῦ ἁγίου λαβὼν παρὰ τοῦ πατρὸς ἐξέχεεν τοῦτο ὃ ὑμεῖς καὶ βλέπετε καὶ ἀκούετε. 2.34 οὐ γὰρ Δαυεὶδ ἀνέβη εἰς τοὺς οὐρανούς, λέγει δὲ αὐτός 2.36 ἀσφαλῶς οὖν γινωσκέτω πᾶς οἶκος Ἰσραὴλ ὅτι καὶ κύριον αὐτὸν καὶ χριστὸν ἐποίησεν ὁ θεός, τοῦτον τὸν Ἰησοῦν ὃν ὑμεῖς ἐσταυρώσατε. 2.37 Ἀκούσαντες δὲ κατενύγησαν τὴν καρδίαν, εἶπάν τε πρὸς τὸν Πέτρον καὶ τοὺς λοιποὺς ἀποστόλους Τί ποιήσωμεν, 2.38 ἄνδρες ἀδελφοί; Πέτρος δὲ πρὸς αὐτούς Μετανοήσατε, καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν, καὶ λήμψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος· 2.39 ὑμῖν γάρ ἐστιν ἡ ἐπαγγελία καὶ τοῖς τέκνοις ὑμῶν καὶ πᾶσι τοῖς εἰς μακρὰν ὅσους ἂν προσκαλέσηται Κύριος ὁ θεὸς ἡμῶν. 2.40 ἑτέροις τε λόγοις πλείοσιν διεμαρτύρατο, καὶ παρεκάλει αὐτοὺς λέγων Σώθητε ἀπὸ τῆς γενεᾶς τῆς σκολιᾶς ταύτης.
2.43 Ἐγίνετο δὲ πάσῃ ψυχῇ φόβος, πολλὰ δὲ τέρατα καὶ σημεῖα διὰ τῶν ἀποστόλων ἐγίνετο.
3.12 ἰδὼν δὲ ὁ Πέτρος ἀπεκρίνατο πρὸς τὸν λαόν Ἄνδρες Ἰσραηλεῖται, τί θαυμάζετε ἐπὶ τούτῳ, ἢ ἡμῖν τί ἀτενίζετε ὡς ἰδίᾳ δυνάμει ἢ εὐσεβείᾳ πεποιηκόσιν τοῦ περιπατεῖν 3.13 αὐτόν; ὁ θεὸς Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ, ὁ θεὸς τῶν πατέρων ἡμῶν, ἐδόξασεν τὸν παῖδα αὐτοῦ Ἰησοῦν, ὃν ὑμεῖς μὲν παρεδώκατε καὶ ἠρνήσασθε κατὰ πρόσωπον Πειλάτου, κρίναντος ἐκείνου ἀπολύειν· 3.14 ὑμεῖς δὲ τὸν ἅγιον καὶ δίκαιον ἠρνήσασθε, καὶ ᾐτήσασθε ἄνδρα φονέα χαρισθῆναι ὑμῖν, 3.15 τὸν δὲ ἀρχηγὸν τῆς ζωῆς ἀπεκτείνατε, ὃν ὁ θεὸς ἤγειρεν ἐκ νεκρῶν, οὗ ἡμεῖς μάρτυρές ἐσμεν. 3.16 καὶ τῇ πίστει τοῦ ὀνόματος αὐτοῦ τοῦτον ὃν θεωρεῖτε καὶ οἴδατε ἐστερέωσεν τὸ ὄνομα αὐτοῦ, καὶ ἡ πίστις ἡ διʼ αὐτοῦ ἔδωκεν αὐτῷ τὴν ὁλοκληρίαν ταύτην ἀπέναντι πάντων ὑμῶν. 3.17 καὶ νῦν, ἀδελφοί, οἶδα ὅτι κατὰ ἄγνοιαν ἐπράξατε, ὥσπερ καὶ οἱ ἄρχοντες ὑμῶν· 3.18 ὁ δὲ θεὸς ἃ προκατήγγειλεν διὰ στόματος πάντων τῶν προφητῶν παθεῖν τὸν χριστὸν αὐτοῦ ἐπλήρωσεν οὕτως. 3.19 μετανοήσατε οὖν καὶ ἐπιστρέψατε πρὸς τὸ ἐξαλιφθῆναι ὑμῶν τὰς ἁμαρτίας, 3.20 ὅπως ὒν ἔλθωσιν καιροὶ ἀναψύξεως ἀπὸ προσώπου τοῦ κυρίου καὶ ἀποστείλῃ τὸν προκεχειρισμένον ὑμῖν χριστὸν Ἰησοῦν, 3.21 ἃν δεῖ οὐρανὸν μὲν δέξασθαι ἄχρι χρόνων ἀποκαταστάσεως πάντων ὧν ἐλάλησεν ὁ θεὸς διὰ στόματος τῶν ἁγίων ἀπʼ αἰῶνος αὐτοῦ προφητῶν. 3.22 Μωυσῆς μὲν εἶπεν ὅτι Προφήτην ὑμῖν ἀναστήσει Κύριος ὁ θεὸς ἐκ τῶν ἀδελφῶν ὑμῶν ὡς ἐμέ· αὐτοῦ ἀκούσεσθε κατὰ πάντα ὅσα ἂν λαλήσῃ πρὸς ὑμᾶς. 3.23 ἔσται δὲ πᾶσα ψυχὴ ἥτις ἂν μὴ ἀκούσῃ τοῦ προφήτου ἐκείνου ἐξολεθρευθήσεται ἐκ τοῦ λαοῦ. 3.24 καὶ πάντες δὲ οἱ προφῆται ἀπὸ Σαμουὴλ καὶ τῶν καθεξῆς ὅσοι ἐλάλησαν καὶ κατήγγειλαν τὰς ἡμέρας ταύτας. 3.25 ὑμεῖς ἐστὲ οἱ υἱοὶ τῶν προφητῶν καὶ τῆς διαθήκης ἧς ὁ θεὸς διέθετο πρὸς τοὺς πατέρας ὑμῶν, λέγων πρὸς Ἀβραάμ Καὶ ἐν τῷ σπέρματί σου εὐλογηθήσονται πᾶσαι αἱ πατριαὶ τῆς γῆς. 3.26 ὑμῖν πρῶτον ἀναστήσας ὁ θεὸς τὸν παῖδα αὐτοῦ ἀπέστειλεν αὐτὸν εὐλογοῦντα ὑμᾶς ἐν τῷ ἀποστρέφειν ἕκαστον ἀπὸ τῶν πονηριῶν ὑμῶν.
4.25 τὰ ἐν αὐτοῖς, ὁ τοῦ πατρὸς ἡμῶν διὰ πνεύματος ἁγίου στόματος Δαυεὶδ παιδός σου εἰπών
4.31 καὶ δεηθέντων αὐτῶν ἐσαλεύθη ὁ τόπος ἐν ᾧ ἦσαν συνηγμένοι, καὶ ἐπλήσθησαν ἅπαντες τοῦ ἁγίου πνεύματος, καὶ ἐλάλουν τὸν λόγον τοῦ θεοῦ μετὰ παρρησίας. 4.32 Τοῦ δὲ πλήθους τῶν πιστευσάντων ἦν καρδία καὶ ψυχὴ μία, καὶ οὐδὲ εἷς τι τῶν ὑπαρχόντων αὐτῷ ἔλεγεν ἴδιον εἶναι, ἀλλʼ ἦν αὐτοῖς πάντα κοινά. 4.33 καὶ δυνάμει μεγάλῃ ἀπεδίδουν τὸ μαρτύριον οἱ ἀπόστολοι τοῦ κυρίου Ἰησοῦ τῆς ἀναστάσεως, χάρις τε μεγάλη ἦν ἐπὶ πάντας αὐτούς.
4.35 καὶ ἐτίθουν παρὰ τοὺς πόδας τῶν ἀποστόλων· διεδίδετο δὲ ἑκάστῳ καθότι ἄν τις χρείαν εἶχεν.
5.9 ὁ δὲ Πέτρος πρὸς αὐτήν Τί ὅτι συνεφωνήθη ὑμῖν πειράσαι τὸ πνεῦμα Κυρίου; ἰδοὺ οἱ πόδες τῶν θαψάντων τὸν ἄνδρα σου ἐπὶ τῇ θύρᾳ καὶ ἐξοίσουσίν σε.
5.29 ἀποκριθεὶς δὲ Πέτρος καὶ οἱ ἀπόστολοι εἶπαν Πειθαρχεῖν δεῖ θεῷ μᾶλλον ἢ ἀνθρώποις. 5.30 ὁ θεὸς τῶν πατέρων ἡμῶν ἤγειρεν Ἰησοῦν, ὃν ὑμεῖς διεχειρίσασθεκρεμάσαντες ἐπὶ ξύλου·
5.32 καὶ ἡμεῖς ἐσμὲν μάρτυρες τῶν ῥημάτων τούτων, καὶ τὸ πνεῦμα τὸ ἅγιον ὃ ἔδωκεν ὁ θεὸς τοῖς πειθαρχοῦσιν αὐτῷ.
5.37 μετὰ τοῦτον ἀνέστη Ἰούδας ὁ Γαλιλαῖος ἐν ταῖς ἡμέραις τῆς ἀπογραφῆς καὶ ἀπέστησε λαὸν ὀπίσω αὐτοῦ· κἀκεῖνος ἀπώλετο, καὶ πάντες ὅσοι ἐπείθοντο αὐτῷ διεσκορπίσθησαν.
5.39 εἰ δὲ ἐκ θεοῦ ἐστίν, οὐ δυνήσεσθε καταλῦσαι αὐτούς·̓ μή ποτε καὶ θεομάχοι εὑρεθῆτε.
6.2 προσκαλεσάμενοι δὲ οἱ δώδεκα τὸ πλῆθος τῶν μαθητῶν εἶπαν Οὐκ ἀρεστόν ἐστιν ἡμᾶς καταλείψαντας τὸν λόγον τοῦ θεοῦ διακονεῖν τραπέζαις·
6.7 Καὶ ὁ λόγος τοῦ θεοῦ ηὔξανεν, καὶ ἐπληθύνετο ὁ ἀριθμὸς τῶν μαθητῶν ἐν Ἰερουσαλὴμ σφόδρα, πολύς τε ὄχλος τῶν ἱερέων ὑπήκουον τῇ πίστει.
7.51 Σκληροτράχηλοι καὶ ἀπερίτμητοι καρδίαις καὶ τοῖς ὠσίν, ὑμεῖς ἀεὶ τῷ πνεύματι τῷ ἁγίῳ ἀντιπίπτετε, ὡς οἱ πατέρες ὑμῶν καὶ ὑμεῖς.
7.53 οἵτινες ἐλάβετε τὸν νόμον εἰς διαταγὰς ἀγγέλων, καὶ οὐκ ἐφυλάξατε.
8.12 ὅτε δὲ ἐπίστευσαν τῷ Φιλίππῳ εὐαγγελιζομένῳ περὶ τῆς βασιλείας τοῦ θεοῦ καὶ τοῦ ὀνόματος Ἰησοῦ Χριστοῦ, ἐβαπτίζοντο ἄνδρες τε καὶ γυναῖκες.
8.18 Ἰδὼν δὲ ὁ Σίμων ὅτι διὰ τῆς ἐπιθέσεως τῶν χειρῶν τῶν ἀποστόλων δίδοται τὸ πνεῦμα προσήνεγκεν αὐτοῖς χρήματα λέγων Δότε κἀμοὶ τὴν ἐξουσίαν ταύτην ἵνα ᾧ ἐὰν ἐπιθῶ τὰς χεῖ 8.19 ρας λαμβάνῃ πνεῦμα ἅγιον. 8.20 Πέτρος δὲ εἶπεν πρὸς αὐτόν Τὸ ἀργύριόν σου σὺν σοὶ εἴη εἰς ἀπώλειαν, ὅτι τὴν δωρεὰν τοῦ θεοῦ ἐνόμισας διὰ χρημάτων κτᾶσθαι. 8.21 οὐκ ἔστιν σοι μερὶς οὐδὲ κλῆρος ἐν τῷ λόγῳ τούτῳ, ἡ γὰρκαρδία σου οὐκ ἔστιν εὐθεῖα ἔναντι τοῦ θεοῦ. 8.22 μετανόησον οὖν ἀπὸ τῆς κακίας σου ταύτης, καὶ δεήθητι τοῦ κυρίου εἰ ἄρα ἀφεθήσεταί σοι ἡ ἐπίνοια τῆς καρδίας σου· 8.23 εἰς γὰρ χολὴν πικρίας καὶσύνδεσμον ἀδικίας ὁρῶ σε ὄντα. 8.24 ἀποκριθεὶς δὲ ὁ Σίμων εἶπεν Δεήθητε ὑμεῖς ὑπὲρ ἐμοῦ πρὸς τὸν κύριον ὅπως μηδὲν ἐπέλθῃ ἐπʼ ἐμὲ ὧν εἰρήκατε. 8.25 Οἱ μὲν οὖν διαμαρτυράμενοι καὶ λαλήσαντες τὸν λόγον τοῦ κυρίου ὑπέστρεφον εἰς Ἰεροσόλυμα, πολλάς τε κώμας τῶν Σαμαρειτῶν εὐηγγελίζοντο. 8.26 Ἄγγελος δὲ Κυρίου ἐλάλησεν πρὸς Φίλιππον λέγων Ἀνάστηθι καὶ πορεύου κατὰ μεσημβρίαν ἐπὶ τὴν ὁδὸν τὴν καταβαίνουσαν ἀπὸ Ἰερουσαλὴμ εἰς Γάζαν· αὕτη ἐστὶν ἔρημος. 8.27 καὶ ἀναστὰς ἐπορεύθη, καὶ ἰδοὺ ἀνὴρ Αἰθίοψ εὐνοῦχος δυνάστης Κανδάκης βασιλίσσης Αἰθιόπων, ὃς ἦν ἐπὶ πάσης τῆς γάζης αὐτῆς, ὃς ἐληλύθει προσκυνήσων εἰς Ἰερουσαλήμ, 8.28 ἦν δὲ ὑποστρέφων καὶ καθήμενος ἐπὶ τοῦ ἅρματος αὐτοῦ καὶ ἀνεγίνωσκεν τὸν προφήτην Ἠσαίαν. 8.29 εἶπεν δὲ τὸ πνεῦμα τῷ Φιλίππῳ Πρόσελθε καὶ κολλήθητι τῷ ἅρματι τούτῳ. 8.30 προσδραμὼν δὲ ὁ Φίλιππος ἤκουσεν αὐτοῦ ἀναγινώσκοντος Ἠσαίαν τὸν προφήτην, καὶ εἶπεν Ἆρά γε γινώσκεις ἃ ἀναγινώσκεις; 8.31 ὁ δὲ εἶπεν Πῶς γὰρ ἂν δυναίμην ἐὰν μή τις ὁδηγήσει με; παρεκάλεσέν τε τὸνΦίλιππον ἀναβάντα καθίσαι σὺν αὐτῷ. 8.32 ἡ δὲ περιοχὴ τῆς γραφῆς ἣν ἀνεγίνωσκεν ἦν αὕτη 8.34 ἀποκριθεὶς δὲ ὁ εὐνοῦχος τῷ Φιλίππῳ εἶπεν Δέομαί σου, περὶ τίνος ὁ προφήτης λέγει τοῦτο; περὶ ἑαυτοῦ ἢ περὶ ἑτέρου τινός; 8.35 ἀνοίξας δὲ ὁ Φίλιππος τὸ στόμα αὐτοῦ καὶ ἀρξάμενος ἀπὸ τῆς γραφῆς ταύτης εὐηγγελίσατο αὐτῷ τὸν Ἰησοῦν. 8.36 ὡς δὲ ἐπορεύοντο κατὰ τὴν ὁδόν, ἦλθον ἐπί τι ὕδωρ, καί φησιν ὁ εὐνοῦχος Ἰδοὺ ὕδωρ· τί κωλύει με βαπτισθῆναι; 8.38 καὶ ἐκέλευσεν στῆναι τὸ ἅρμα, καὶ κατέ βησαν ἀμφότεροι εἰς τὸ ὕδωρ ὅ τε Φίλιππος καὶ ὁ εὐνοῦχος, καὶ ἐβάπτισεν αὐτόν. 8.39 ὅτε δὲ ἀνέβησαν ἐκ τοῦ ὕδατος, πνεῦμα Κυρίου ἥρπασεν τὸν Φίλιππον, καὶ οὐκ εἶδεν αὐτὸν οὐκέτι ὁ εὐνοῦχος, ἐπορεύετο γὰρ τὴν ὁδὸν αὐτοῦ χαίρων.
9.2 προσελθὼν τῷ ἀρχιερεῖ ᾐτήσατο παρʼ αὐτοῦ ἐπιστολὰς εἰς Δαμασκὸν πρὸς τὰς συναγωγάς, ὅπως ἐάν τινας εὕρῃ τῆς ὁδοῦ ὄντας, ἄνδρας τε καὶ γυναῖκας, δεδεμένους ἀγάγῃ εἰς Ἰερουσαλήμ.
9.4 καὶ πεσὼν ἐπὶ τὴν γῆν ἤκουσεν φωνὴν λέγουσαν αὐτῷ Σαούλ Σαούλ, τί με διώκεις;
9.17 Ἀπῆλθεν δὲ Ἁνανίας καὶ εἰσῆλθεν εἰς τὴν οἰκίαν, καὶ ἐπιθεὶς ἐπʼ αὐτὸν τὰς χεῖρας εἶπεν Σαοὺλ ἀδελφέ, ὁ κύριος ἀπέσταλκέν με, Ἰησοῦς ὁ ὀφθείς σοι ἐν τῇ ὁδῷ ᾗ ἤρχου, ὅπως ἀναβλέψῃς καὶ πλησθῇς πνεύματος ἁγίου.
9.19 καὶ λαβὼν τροφὴν ἐνισχύθη. Ἐγένετο δὲ μετὰ τῶν ἐν Δαμασκῷ μαθητῶν ἡμέρας τινάς,
9.20 καὶ εὐθέως ἐν ταῖς συναγωγαῖς ἐκήρυσσεν τὸν Ἰησοῦν
9.22 Σαῦλος δὲ μᾶλλον ἐνεδυναμοῦτο καὶ συνέχυννεν Ἰουδαίους τοὺς κατοικοῦντας ἐν Δαμασκῷ, συνβιβάζων ὅτι οὗτός ἐστιν ὁ χριστός.
11.5 ἤμην ἐν πόλει Ἰόππῃ προσευχόμενος καὶ εἶδον ἐν ἐκστάσει ὅραμα, καταβαῖνον σκεῦός τι ὡς ὀθόνην μεγάλην τέσσαρσιν ἀρχαῖς καθιεμένην ἐκ τοῦ οὐρανοῦ, καὶ ἦλθεν ἄχρι ἐμοῦ·
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2.10 διελθόντες δὲ πρώτην φυλακὴν καὶ δευτέραν ἦλθαν ἐπὶ τὴν πύλην τὴν σιδηρᾶν τὴν φέρουσαν εἰς τὴν πόλιν, ἥτις αὐτομάτη ἠνοίγη αὐτοῖς, καὶ ἐξελθόντες προῆλθον ῥύμην μίαν, καὶ εὐθέως ἀπέστη ὁ ἄγγελος ἀπʼ αὐτοῦ.
13.1 Ἦσαν δὲ ἐν Ἀντιοχείᾳ κατὰ τὴν οὖσαν ἐκκλησίαν προφῆται καὶ διδάσκαλοι ὅ τε Βαρνάβας καὶ Συμεὼν ὁ καλούμενος Νίγερ, καὶ Λούκιος ὁ Κυρηναῖος, Μαναήν τε Ἡρῴδου τοῦ τετραάρχου σύντροφος καὶ Σαῦλος.
13.14 Αὐτοὶ δὲ διελθόντες ἀπὸ τῆς Πέργης παρεγένοντο εἰς Ἀντιόχειαν τὴν Πισιδίαν, καὶ ἐλθόντες εἰς τὴν συναγωγὴν τῇ ἡμέρᾳ τῶν σαββάτων ἐκάθισαν.
13.15 μετὰ δὲ τὴν ἀνάγνωσιν τοῦ νόμου καὶ τῶν προφητῶν ἀπέστειλαν οἱ ἀρχισυνάγωγοι πρὸς αὐτοὺς λέγοντες Ἄνδρες ἀδελφοί, εἴ τις ἔστιν ἐν ὑμῖν λόγος παρακλήσεως πρὸς τὸν λαόν, λέγετε.
13.16 ἀναστὰς δὲ Παῦλος καὶ κατασείσας τῇ χειρὶ εἶπεν Ἄνδρες Ἰσραηλεῖται καὶ οἱ φοβούμενοι τὸν θεόν, ἀκούσατε.
13.17 Ὁ θεὸς τοῦ λαοῦ τούτου Ἰσραὴλ ἐξελέξατο τοὺς πατέρας ἡμῶν, καὶ τὸν λαὸν ὕψωσεν ἐν τῇ παροικίᾳ ἐν γῇ Αἰγύπτου, καὶ μετὰ βραχίονος ὑψηλοῦ ἐξήγαγεν αὐτοὺς ἐξ αὐτῆς,
13.18 καί, ὡς τεσσερακονταετῆ χρόνονἐτροποφόρησεν αὐτοὺς ἐν τῇ ἐρήμῳ,
13.19 καθελὼν ἔθνη ἑπτὰ ἐν γῇ Χαναὰν κατεκληρονόμησεν τὴν γῆν αὐτῶν 13.20 ὡς ἔτεσι τετρακοσίοις καὶ πεντήκοντα. καὶ μετὰ ταῦτα ἔδωκεν κριτὰς ἕως Σαμουὴλ προφήτου. κἀκεῖθεν ᾐτήσαντο βασιλέα, 13.21 καὶ ἔδωκεν αὐτοῖς ὁ θεὸς τὸν Σαοὺλ υἱὸν Κείς, ἄνδρα ἐκ φυλῆς Βενιαμείν, ἔτη τεσσεράκοντα· 13.22 καὶ μεταστήσας αὐτὸν ἤγειρεν τὸν Δαυεὶδ αὐτοῖς εἰς βασιλέα, ᾧ καὶ εἶπεν μαρτυρήσας Εὗρον Δαυεὶδ τὸν τοῦ Ἰεσσαί, ἄνδρα κατὰ τὴν καρδίαν μου, ὃς ποιήσει πάντα τὰ θελήματά μου. 13.23 τούτου ὁ θεὸς ἀπὸ τοῦ σπέρματος κατʼ ἐπαγγελίαν ἤγαγεν τῷ Ἰσραὴλ σωτῆρα Ἰησοῦν, 13.24 προκηρύξαντος Ἰωάνου πρὸ προσώπου τῆς εἰσόδου αὐτοῦ βάπτισμα μετανοίας παντὶ τῷ λαῷ Ἰσραήλ. 13.25 ὡς δὲ ἐπλήρου Ἰωάνης τὸν δρόμον, ἔλεγεν Τί ἐμὲ ὑπονοεῖτε εἶναι; οὐκ εἰμὶ ἐγώ· ἀλλʼ ἰδοὺ ἔρχεται μετʼ ἐμὲ οὗ οὐκ εἰμὶ ἄξιος τὸ ὑπόδημα τῶν ποδῶν λῦσαι. 13.26 Ἄνδρες ἀδελφοί, υἱοὶ γένους Ἀβραὰμ καὶ οἱ ἐν ὑμῖν φοβούμενοι τὸν θεόν, ἡμῖν ὁ λόγος τῆς σωτηρίας ταύτης ἐξαπεστάλη. 13.27 οἱ γὰρ κατοικουlt*gtντες ἐν Ἰερουσαλὴμ καὶ οἱ ἄρχοντες αὐτῶν τοῦτον ἀγνοήσαντες καὶ τὰς φωνὰς τῶν προφητῶν τὰς κατὰ πᾶν σάββατον ἀναγινωσκομένας κρίναντες ἐπλήρωσαν, 13.28 καὶ μηδεμίαν αἰτίαν θανάτου εὑρόντες ᾐτήσαντο Πειλᾶτον ἀναιρεθῆναι αὐτόν· 13.29 ὡς δὲ ἐτέλεσαν πάντα τὰ περὶ αὐτοῦ γεγραμμένα, καθελόντες ἀπὸ τοῦ ξύλου ἔθηκαν εἰς μνημεῖον. 13.30 ὁ δὲ θεὸς ἤγειρεν αὐτὸν ἐκ νεκρῶν· 13.31 ὃς ὤφθη ἐπὶ ἡμέρας πλείους τοῖς συναναβᾶσιν αὐτῷ ἀπὸ τῆς Γαλιλαίας εἰς Ἰερουσαλήμ, οἵτινες νῦν εἰσὶ μάρτυρες αὐτοῦ πρὸς τὸν λαόν. 13.32 καὶ ἡμεῖς ὑμᾶς εὐαγγελιζόμεθα τὴν πρὸς τοὺς πατέρας ἐπαγγελίαν γενομένην 13.33 ὅτι ταύτην ὁ θεὸς ἐκπεπλήρωκεν τοῖς τέκνοις ἡμῶν ἀναστήσας Ἰησοῦν, ὡς καὶ ἐν τῷ ψαλμῶ γέγραπται τῷ δευτέρῳ Υἱός μου εἶ σύ, ἐγὼ σήμ ν γεγέννηκά σε. 13.34 ὅτι δὲ ἀνέστησεν αὐτὸν ἐκ νεκρῶν μηκέτι μέλλοντα ὑποστρέφειν εἰς διαφθοράν, οὕτως εἴρηκεν ὅτιΔώσω ὑμῖν τὰ ὅσια Δαυεὶδ τὰ πιστά. 13.35 διότι καὶ ἐν ἑτέρῳ λέγει Οὐ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν· 13.36 Δαυεὶδ μὲν γ̓ὰρ ἰδίᾳ γενεᾷ ὑπηρετήσας τῇ τοῦ θεοῦ βουλῇ ἐκοιμήθη καὶ προσετέθη πρὸς τοὺς πατέρας αὐτοῦ καὶ εἶδεν διαφθοράν, 13.37 ὃν δὲ ὁ θεὸς ἤγειρεν οὐκ εἶδεν διαφθοράν. 13.38 Γνωστὸν οὖν ἔστω ὑμῖν, ἄνδρες ἀδελφοί, ὅτι διὰ τούτου ὑμῖν ἄφεσις ἁμαρτιῶν καταγγέλλεται, καὶ ἀπὸ πάντων ὧν οὐκ ἠδυνήθητε 13.39 ἐν νόμῳ Μωυσέως δικαιωθῆναι ἐν τούτῳ πᾶς ὁ πιστεύων δικαιοῦται.
13.46 παρρησιασάμενοί τε ὁ Παῦλος καὶ ὁ Βαρνάβας εἶπαν Ὑμῖν ἦν ἀναγκαῖον πρῶτον λαληθῆναι τὸν λόγον τοῦ θεοῦ· ἐπειδὴ ἀπωθεῖσθε ἀὐτὸν καὶ οὐκ ἀξίους κρίνετε ἑαυτοὺς τῆς αἰωνίου ζωῆς, ἰδοὺ στρεφόμεθα εἰς τὰ ἔθνη· 13.47 οὕτω γὰρ ἐντέταλται ἡμῖν ὁ κύριος
15.1 ΚΑΙ ΤΙΝΕΣ ΚΑΤΕΛΘΟΝΤΕΣ ἀπὸ τῆς Ἰουδαίας ἐδίδασκον τοὺς ἀδελφοὺς ὅτι Ἐὰν μὴ lt*gtιτμηθῆτε τῷ ἔθει τῷ Μωυσέως, οὐ δύνασθε σωθῆναι.
15.5 Ἐξανέστησαν δέ τινες τῶν ἀπὸ τῆς αἱρέσεως τῶν Φαρισαίων πεπιστευκότες, λέγοντες ὅτι δεῖ περιτέμνειν αὐτοὺς παραγγέλλειν τε τηρεῖν τὸν νόμον Μωυσέως. 15.6 Συνήχθησάν τε οἱ ἀπόστολοι καὶ οἱ πρεσβύτεροι ἰδεῖν περὶ τοῦ λόγου τούτου. 15.7 Πολλῆς δὲ ζητήσεως γενομένης ἀναστὰς Πέτρος εἶπεν πρὸς αὐτούς Ἄνδρες ἀδελφοί, ὑμεῖς ἐπίστασθε ὅτι ἀφʼ ἡμερῶν ἀρχαίων ἐν ὑμῖν ἐξελέξατο ὁ θεὸς διὰ τοῦ στόματός μου ἀκοῦσαι τὰ ἔθνη τὸν λόγον τοῦ εὐαγγελίου καὶ πιστεῦσαι, 15.8 καὶ ὁ καρδιογνώστης θεὸς ἐμαρτύρησεν αὐτοῖς δοὺς τὸ πνεῦμα τὸ ἅγιον καθὼς καὶ ἡμῖν, 1
5.9 καὶ οὐθὲν διέκρινεν μεταξὺ ἡμῶν τε καὶ αὐτῶν, τῇ πίστει καθαρίσας τὰς καρδίας αὐτῶν.
15.10 νῦν οὖν τί πειράζετε τὸν θεόν, ἐπιθεῖναι ζυγὸν ἐπὶ τὸν τράχηλον τῶν μαθητῶν ὃν οὔτε οἱ πατέρες ἡμῶν οὔτε ἡμεῖς ἰσχύσαμεν βαστάσαι;
15.11 ἀλλὰ διὰ τῆς χάριτος τοῦ κυρίου Ἰησοῦ πιστεύομεν σωθῆναι καθʼ ὃν τρόπον κἀκεῖνοι.
15.12 Ἐσίγησεν δὲ πᾶν τὸ πλῆθος, καὶ ἤκουον Βαρνάβα καὶ Παύλου ἐξηγουμένων ὅσα ἐποίησεν ὁ θεὸς σημεῖα καὶ τέρατα ἐν τοῖς ἔθνεσιν διʼ αὐτῶν.
15.13 Μετὰ δὲ τὸ σιγῆσαι αὐτοὺς ἀπεκρίθη Ἰάκωβος λέγων Ἄνδρες ἀδελφοί, ἀκούσατέ μου.
15.14 Συμεὼν ἐξηγήσατο καθὼς πρῶτον ὁ θεὸς ἐπεσκέψατο λαβεῖν ἐξ ἐθνῶν λαὸν τῷ ὀνόματι αὐτοῦ.
15.15 καὶ τούτῳ συμφωνοῦσιν οἱ λόγοι τῶν προφητῶν, καθὼς γέγραπται
15.19 διὸ ἐγὼ κρίνω μὴ παρενοχλεῖν τοῖς ἀπὸ τῶν ἐθνῶν ἐπιστρέφουσιν ἐπὶ τὸν θεόν, 15.20 ἀλλὰ ἐπιστεῖλαι αὐτοῖς τοῦ ἀπέχεσθαι τῶν ἀλισγημάτων τῶν εἰδώλων καὶ τῆς πορνείας καὶ πνικτοῦ καὶ τοῦ αἵματος· 15.21 Μωυσῆς γὰρ ἐκ γενεῶν ἀρχαίων κατὰ πόλιν τοὺς κηρύσσοντας αὐτὸν ἔχει ἐν ταῖς συναγωγαῖς κατὰ πᾶν σάββατον ἀναγινωσκόμενος. 15.22 Τότε ἔδοξε τοῖς ἀποστόλοις καὶ τοῖς πρεσβυτέροις σὺν ὅλῃ τῇ ἐκκλησίᾳ ἐκλεζαμένους ἄνδρας ἐξ αὐτῶν πέμψαι εἰς Ἀντιόχειαν σὺν τῷ Παύλῳ καὶ Βαρνάβᾳ, Ἰούδαν τὸν καλούμενον Βαρσαββᾶν καὶ Σίλαν, ἄνδρας ἡγουμένους ἐν τοῖς ἀδελφοῖς, 15.23 γράψαντες διὰ χειρὸς αὐτῶν Οἱ ἀπόστολοι καὶ οἱ πρεσβύτεροι ἀδελφοὶ τοῖς κατὰ τὴν Ἀντιόχειαν καὶ Συρίαν καὶ Κιλικίαν ἀδελφοῖς τοῖς ἐξ ἐθνῶν χαίρειν. 15.24 Ἐπειδὴ ἠκούσαμεν ὅτι τινὲς ἐξ ἡμῶν ἐτάραξαν ὑμᾶς λόγοις ἀνασκευάζοντες τὰς ψυχὰς ὑμῶν, οἷς οὐ διεστειλάμεθα, 15.25 ἔδοξεν ἡμῖν γενομένοις ὁμοθυμαδὸν ἐκλεξαμένοις ἄνδρας πέμψαι πρὸς ὑμᾶς σὺν τοῖς ἀγαπητοῖς ἡμῶν Βαρνάβᾳ καὶ Παύλῳ, 15.26 ἀνθρώποις παραδεδωκόσι τὰς ψυχὰς αὐτῶν ὑπὲρ τοῦ ὀνόματος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. 15.27 ἀπεστάλκαμεν οὖν Ἰούδαν καὶ Σίλαν, καὶ αὐτοὺς διὰ λόγου ἀπαγγέλλοντας τὰ αὐτά. 15.28 ἔδοξεν γὰρ τῷ πνεύματι τῷ ἁγίῳ καὶ ἡμῖν μηδὲν πλέον ἐπιτίθεσθαι ὑμῖν βάρος πλὴν τούτων τῶν ἐπάναγκες, ἀπέχεσθαι εἰδωλοθύτων καὶ αἵματος καὶ πνικτῶν καὶ πορνείας· 1
5.29 ἐξ ὧν διατηροῦντες ἑαυτοὺς εὖ πράξετε. Ἔρρωσθε.
17.11 οὗτοι δὲ ἦσαν εὐγενέστεροι τῶν ἐν Θεσσαλονίκῃ, οἵτινες ἐδέξαντο τὸν λόγον μετὰ πάσης προθυμίας, τὸ καθʼ ἡμέραν ἀνακρίνοντες τὰς γραφὰς εἰ ἔχοι ταῦτα οὕτως.
17.13 Ὡς δὲ ἔγνωσαν οἱ ἀπὸ τῆς Θεσσαλονίκης Ἰουδαῖοι ὅτι καὶ ἐν τῇ Βεροίᾳ κατηγγέλη ὑπὸ τοῦ Παύλου ὁ λόγος τοῦ θεοῦ, ἦλθον κἀκεῖ σαλεύοντες καὶ ταράσσοντες τοὺς ὄχλους.
17.24 ὁ θεὸς ὁ ποιήσας τὸν κόσμον καὶ πάντατὰ ἐν αὐτῷ, οὗτος οὐρανοῦ καὶ γῆς ὑπάρχων κύριος οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ 17.25 οὐδὲ ὑπὸ χειρῶν ἀνθρωπίνων θεραπεύεται προσδεόμενός τινος, αὐτὸςδιδοὺς πᾶσι ζωὴν καὶ πνοὴν καὶ τὰ πάντα· 17.26 ἐποίησέν τε ἐξ ἑνὸς πᾶν ἔθνος ανθρώπων κατοικεῖν ἐπὶ παντὸς προσώπου τῆς γῆς, ὁρίσας προστεταγμένους καιροὺς καὶ τὰς ὁροθεσίας τῆς κατοικίας αὐτῶν, 17.27 ζητεῖν τὸν θεὸν εἰ ἄρα γε ψηλαφήσειαν αὐτὸν καὶ εὕροιεν, καί γε οὐ μακρὰν ἀπὸ ἑνὸς ἑκάστου ἡμῶν ὑπάρχοντα. 17.28 ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν, ὡς καί τινες τῶν καθʼ ὑμᾶς ποιητῶν εἰρήκασιν 17.29 γένος οὖν ὑπάρχοντες τοῦ θεοῦ οὐκ ὀφείλομεν νομίζειν χρυσῷ ἢ ἀργύρῳ ἢ λίθῳ, χαράγματι τέχνής καὶ ἐνθυμήσεως ἀνθρώπου, τὸ θεῖον εἶναι ὅμοιον. 17.30 τοὺς μὲν οὖν χρόνους τῆς ἀγνοίας ὑπεριδὼν ὁ θεὸς τὰ νῦν ἀπαγγέλλει τοῖς ἀνθρώποις πάντας πανταχοῦ μετανοεῖν,
18.25 οὗτος ἦν κατηχημένος τὴν ὁδὸν τοῦ κυρίου, καὶ ζέων τῷ πνεύματι ἐλάλει καὶ ἐδίδασκεν ἀκριβῶς τὰ περὶ τοῦ Ἰησοῦ, ἐπιστάμενος μόνον τὸ βάπτισμα Ἰωάνου. 18.26 οὗτός τε ἤρξατο παρρησιάζεσθαι ἐν τῇ συναγωγῇ· ἀκούσαντες δὲ αὐτοῦ Πρίσκιλλα καὶ Ἀκύλας προσελάβοντο αὐτὸν καὶ ἀκριβέστερον αὐτῷ ἐξέθεντο τὴν ὁδὸν τοῦ θεοῦ.
19.6 καὶ ἐπιθέντος αὐτοῖς τοῦ Παύλου χεῖρας ἦλθε τὸ πνεῦμα τὸ ἅγιον ἐπʼ αὐτούς, ἐλάλουν τε γλώσσαις καὶ ἐπροφήτευον.
19.9 ὡς δέ τινες ἐσκληρύνοντο καὶ ἠπείθουν κακολογοῦντες τὴν ὁδὸν ἐνώπιον τοῦ πλήθους, ἀποστὰς ἀπʼ αὐτῶν ἀφώρισεν τοὺς μαθητάς, καθʼ ἡμέραν διαλεγόμενος ἐν τῇ σχολῇ Τυράννου .
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9.23 Ἐγένετο δὲ κατὰ τὸν καιρὸν ἐκεῖνον τάραχος οὐκ ὀλίγος περὶ τῆς ὁδοῦ.
20.25 καὶ νῦν ἰδοὺ ἐγὼ οἶδα ὅτι οὐκέτι ὄψεσθε τὸ πρόσωπόν μου ὑμεῖς πάντες ἐν οἷς διῆλθον κηρύσσων τὴν βασιλείαν·
23.6 Γνοὺς δὲ ὁ Παῦλος ὅτι τὸ ἓν μέρος ἐστὶν Σαδδουκαίων τὸ δὲ ἕτερον Φαρισαίων ἔκραζεν ἐν τῷ συνεδρίῳ Ἄνδρες ἀδελφοί, ἐγὼ Φαρισαῖός εἰμι, υἱὸς Φαρισαίων· περὶ ἐλπίδος καὶ ἀναστάσεως νεκρῶν κρίνομαι.
24.14 ὁμολογῶ δὲ τοῦτό σοι ὅτι κατὰ τὴν ὁδὸν ἣν λέγουσιν αἵρεσιν οὕτως λατρεύω τῷ πατρῴῳ θεῷ, πιστεύων πᾶσι τοῖς κατὰ τὸν νόμον καὶ τοῖς ἐν τοῖς προφήταις γεγραμμένοις,
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6.2 Περὶ πάντων ὧν ἐγκαλοῦμαι ὑπὸ Ἰουδαίων, βασιλεῦ Ἀγρίππα, ἥγημαι ἐμαυτὸν μακάριον ἐπὶ σοῦ μέλλων σήμερον ἀπολογεῖσθαι, 26.3 μάλιστα γνώστην ὄντα σε πάντων τῶν κατὰ Ἰουδαίους ἐθῶν τε καὶ ζητημάτων· διὸ δέομαι μακροθύμως ἀκοῦσαί μου. 26.4 Τὴν μὲν οὖν βίωσίν μου ἐκ νεότητος τὴν ἀπʼ ἀρχῆς γενομένην ἐν τῷ ἔθνει μου ἔν τε Ἰεροσολύμοις ἴσασι πάντες Ἰουδαῖοι, 26.5 προγινώσκοντές με ἄνωθεν, ἐὰν θέλωσι μαρτυρεῖν, ὅτι κατὰ τὴν ἀκριβεστάτην αἵρεσιν τῆς ἡμετέρας θρησκείας ἔζησα Φαρισαῖος. 26.6 καὶ νῦν ἐπʼ ἐλπίδι τῆς εἰς τοὺς πατέρας ἡμῶν ἐπαγγελίας γενομένης ὑπὸ τοῦ θεοῦ ἕστηκα κρινόμενος, 2
6.7 εἰς ἣν τὸ δωδεκάφυλον ἡμῶν ἐν ἐκτενείᾳ νύκτα καὶ ἡμέραν λατρεῦον ἐλπίζει καταντῆσαι· περὶ ἧς ἐλπίδος ἐγκαλοῦμαι ὑπὸ Ἰουδαίων, βασιλεῦ· 26.8 τί ἄπιστον κρίνεται παρʼ ὑμῖν εἰ ὁ θεὸς νεκροὺς ἐγείρει; 26.9 Ἐγὼ μὲν οὖν ἔδοξα ἐμαυτῷ πρὸς τὸ ὄνομα Ἰησοῦ τοῦ Ναζωραίου δεῖν πολλὰ ἐναντία πρᾶξαι· 26.10 ὃ καὶ ἐποίησα ἐν Ἰεροσολύμοις, καὶ πολλούς τε τῶν ἁγίων ἐγὼ ἐν φυλακαῖς κατέκλεισα τὴν παρὰ τῶν ἀρχιερέων ἐξουσίαν λαβών, ἀναιρουμένων τε αὐτῶν κατήνεγκα ψῆφον, 26.11 καὶ κατὰ πάσας τὰς συναγωγὰς πολλάκις τιμωρῶν αὐτοὺς ἠνάγκαζον βλασφημεῖν, περισσῶς τε ἐμμαινόμενος αὐτοῖς ἐδίωκον ἕως καὶ εἰς τὰς ἔξω πόλεις. 26.12 Ἐν οἷς πορευόμενος εἰς τὴν Δαμασκὸν μετʼ ἐξουσίας καὶ ἐπιτροπῆς τῆς τῶν ἀρχιερέων 26.13 ἡμέρας μέσης κατὰ τὴν ὁδὸν εἶδον, βασιλεῦ, οὐρανόθεν ὑπὲρ τὴν λαμπρότητα τοῦ ἡλίου περιλάμψαν με φῶς καὶ τοὺς σὺν ἐμοὶ πορευομένους· 26.14 πάντων τε καταπεσόντων ἡμῶν εἰς τὴν γῆν ἤκουσα φωνὴν λέγουσαν πρός με τῇ Ἐβραΐδι διαλέκτῳ Σαούλ Σαούλ, τί με διώκεις; σκληρόν σοι πρὸς κέντρα λακτίζειν. 26.15 ἐγὼ δὲ εἶπα Τίς εἶ, κύριε; ὁ δὲ κύριος εἶπεν Ἐγώ εἰμι Ἰησοῦς ὃν σὺ διώκεις· 26.16 ἀλλὰ ἀνάστηθι καὶ στῆθι ἐπὶ τοὺς πόδας σου· εἰς τοῦτο γὰρ ὤφθην σοι, προχειρίσασθαί σε ὑπηρέτην καὶ μάρτυρα ὧν τε εἶδές με ὧν τε ὀφθήσομαί σοι, 26.17 ἐξαιρούμενός σε ἐκ τοῦ λαοῦ καὶ ἐκ τῶν ἐθνῶν, εἰς οὓς ἐγὼ ἀποστέλλω σε ἀνοῖξαι ὀφθαλμοὺς αὐτῶν, 26.18 τοῦ ἐπιστρέψαι ἀπὸ σκότους εἰς φῶς καὶ τῆς ἐξουσίας τοῦ Σατανᾶ ἐπὶ τὸν θεόν, τοῦ λαβεῖν αὐτοὺς ἄφεσιν ἁμαρτιῶν καὶ κλῆρον ἐν τοῖς ἡγιασμένοις πίστει τῇ εἰς ἐμέ. 26.19 Ὅθεν, βασιλεῦ Ἀγρίππα, οὐκ ἐγενόμην ἀπειθὴς τῇ οὐρανίῳ ὀπτασίᾳ,
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6.20 ἀλλὰ τοῖς ἐν Δαμασκῷ πρῶτόν τε καὶ Ἰεροσολύμοις, πᾶσάν τε τὴν χώραν τῆς Ἰουδαίας, καὶ τοῖς ἔθνεσιν ἀπήγγελλον μετανοεῖν καὶ ἐπιστρέφειν ἐπὶ τὸν θεόν, ἄξια τῆς μετανοίας ἔργα πράσσοντας.
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6.21 ἕνεκα τούτων με Ἰουδαῖοι συλλαβόμενοι ἐν τῷ ἱερῷ ἐπειρῶντο διαχειρίσασθαι.
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6.22 ἐπικουρίας οὖν τυχὼν τῆς ἀπὸ τοῦ θεοῦ ἄχρι τῆς ἡμέρας ταύτης ἕστηκα μαρτυρόμενος μικρῷ τε καὶ μεγάλῳ, οὐδὲν ἐκτὸς λέγων ὧν τε οἱ προφῆται ἐλάλησαν μελλόντων γίνεσθαι καὶ Μωυσῆς,
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6.23 εἰ παθητὸς ὁ χριστός, εἰ πρῶτος ἐξ ἀναστάσεως νεκρῶν φῶς μέλλει καταγγέλλειν τῷ τε λαῷ καὶ τοῖς ἔθνεσιν.
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6.24 Ταῦτα δὲ αὐτοῦ ἀπολογουμένου ὁ Φῆστος μεγάλῃ τῇ φωνῇ φησίν Μαίνῃ, Παῦλε· τὰ πολλά σε γράμματα εἰς μανίαν περιτρέπει.
27.24 λέγων Μὴ φοβοῦ, Παῦλε· Καίσαρί σε δεῖ παραστῆναι, καὶ ἰδοὺ κεχάρισταί σοι ὁ θεὸς πάντας τοὺς πλέοντας μετὰ σοῦ. 27.25 διὸ εὐθυμεῖτε, ἄνδρες· πιστεύω γὰρ τῷ θεῷ ὅτι οὕτως ἔσται καθʼ ὃν τρόπον λελάληταί μοι.
28.23 Ταξάμενοι δὲ αὐτῷ ἡμέραν ἦλθαν πρὸς αὐτὸν εἰς τὴν ξενίαν πλείονες, οἷς ἐξετίθετο διαμαρτυρόμενος τὴν βασιλείαν τοῦ θεοῦ πείθων τε αὐτοὺς περὶ τοῦ Ἰησοῦ ἀπό τε τοῦ νόμου Μωυσέως καὶ τῶν προφητῶν ἀπὸ πρωὶ ἕως ἑσπέρας.
28.25 ἀσύμφωνοι δὲ ὄντες πρὸς ἀλλήλους ἀπελύοντο, εἰπόντος τοῦ Παύλου ῥῆμα ἓν ὅτι Καλῶς τὸ πνεῦμα τὸ ἅγιον ἐλάλησεν διὰ Ἠσαίου τοῦ προφήτου πρὸς τοὺς πατέρας ὑμῶν 28.26 λέγων 28.27 ' ' None | sup>
1.1 The first book I wrote, Theophilus, concerned all that Jesus began both to do and to teach, 1.2 until the day in which he was received up, after he had given commandment through the Holy Spirit to the apostles whom he had chosen. ' "1.3 To these he also showed himself alive after his suffering by many proofs, appearing to them over a period of forty days, and spoke about God's Kingdom. " '1.4 Being assembled together with them, he charged them, "Don\'t depart from Jerusalem, but wait for the promise of the Father, which you heard from me. 1.5 For John indeed baptized in water, but you will be baptized in the Holy Spirit not many days from now." 1.6 Therefore, when they had come together, they asked him, "Lord, are you now restoring the kingdom to Israel?" 1.7 He said to them, "It isn\'t for you to know times or seasons which the Father has set within His own authority. 1.8 But you will receive power when the Holy Spirit has come on you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth." 1.9 When he had said these things, as they were looking, he was taken up, and a cloud received him out of their sight.
1.10 While they were looking steadfastly into the sky as he went, behold, two men stood by them in white clothing,
1.11 who also said, "You men of Galilee, why do you stand looking into the sky? This Jesus, who was received up from you into the sky will come back in the same way as you saw him going into the sky."
1.16 "Brothers, it was necessary that this Scripture should be fulfilled, which the Holy Spirit spoke before by the mouth of David concerning Judas, who was guide to those who took Jesus.
2.1 Now when the day of Pentecost had come, they were all with one accord in one place. 2.2 Suddenly there came from the sky a sound like the rushing of a mighty wind, and it filled all the house where they were sitting. 2.3 Tongues like fire appeared and were distributed to them, and it sat on each one of them. 2.4 They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak. 2.5 Now there were dwelling at Jerusalem Jews, devout men, from every nation under the sky. 2.6 When this sound was heard, the multitude came together, and were bewildered, because everyone heard them speaking in his own language. 2.7 They were all amazed and marveled, saying to one another, "Behold, aren\'t all these who speak Galileans? 2.8 How do we hear, everyone in our own native language? 2.9 Parthians, Medes, Elamites, and people from Mesopotamia, Judea, Cappadocia, Pontus, Asia,
2.10 Phrygia, Pamphylia, Egypt, the parts of Libya around Cyrene, visitors from Rome, both Jews and proselytes,
2.11 Cretans and Arabians: we hear them speaking in our languages the mighty works of God!"
2.12 They were all amazed, and were perplexed, saying one to another, "What does this mean?"
2.13 Others, mocking, said, "They are filled with new wine."
2.14 But Peter, standing up with the eleven, lifted up his voice, and spoke out to them, "You men of Judea, and all you who dwell at Jerusalem, let this be known to you, and listen to my words. ' "
2.15 For these aren't drunken, as you suppose, seeing it is only the third hour of the day. " 2.16 But this is what has been spoken through the prophet Joel: ' "
2.17 'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. " 2.18 Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy.
2.19 I will show wonders in the the sky above, And signs on the earth beneath; Blood, and fire, and billows of smoke. 2.20 The sun will be turned into darkness, And the moon into blood, Before the great and glorious day of the Lord comes. ' "2.21 It will be, that whoever will call on the name of the Lord will be saved.' " '2.22 "You men of Israel, hear these words. Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him in the midst of you, even as you yourselves know, 2.23 him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed; 2.24 whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it. ' "2.25 For David says concerning him, 'I saw the Lord always before my face, For he is on my right hand, that I should not be moved. " '2.26 Therefore my heart was glad, and my tongue rejoiced. Moreover my flesh also will dwell in hope; 2.27 Because you will not leave my soul in Hades, Neither will you allow your Holy One to see decay. ' "2.28 You made known to me the ways of life. You will make me full of gladness with your presence.' " '2.29 "Brothers, I may tell you freely of the patriarch David, that he both died and was buried, and his tomb is with us to this day. 2.30 Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, he would raise up the Christ to sit on his throne, 2.31 he foreseeing this spoke about the resurrection of the Christ, that neither was his soul left in Hades, nor did his flesh see decay. 2.32 This Jesus God raised up, whereof we all are witnesses. 2.33 Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear. 2.34 For David didn\'t ascend into the heavens, but he says himself, \'The Lord said to my Lord, "Sit by my right hand, 2.35 Until I make your enemies the footstool of your feet."\ '2.36 "Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified." 2.37 Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, "Brothers, what shall we do?" 2.38 Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 2.39 For to you is the promise, and to your children, and to all who are far off, even as many as the Lord our God will call to himself." 2.40 With many other words he testified, and exhorted them, saying, "Save yourselves from this crooked generation!"
2.43 Fear came on every soul, and many wonders and signs were done through the apostles.
3.12 When Peter saw it, he answered to the people, "You men of Israel, why do you marvel at this man? Why do you fasten your eyes on us, as though by our own power or godliness we had made him walk? 3.13 The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified his Servant Jesus, whom you delivered up, and denied before the face of Pilate, when he had determined to release him. 3.14 But you denied the Holy and Righteous One, and asked for a murderer to be granted to you, 3.15 and killed the Prince of life, whom God raised from the dead, whereof we are witnesses. 3.16 By faith in his name has his name made this man strong, whom you see and know. Yes, the faith which is through him has given him this perfect soundness in the presence of you all. 3.17 "Now, brothers, I know that you did this in ignorance, as did also your rulers. 3.18 But the things which God announced by the mouth of all his prophets, that Christ should suffer, he thus fulfilled. 3.19 "Repent therefore, and turn again, that your sins may be blotted out, that so there may come times of refreshing from the presence of the Lord, 3.20 and that he may send Christ Jesus, who was ordained for you before, 3.21 whom the heaven must receive until the times of restoration of all things, whereof God spoke by the mouth of his holy prophets that have been from ancient times. ' "3.22 For Moses indeed said to the fathers, 'The Lord God will raise up a prophet to you from among your brothers, like me. You shall listen to him in all things whatever he says to you. " "3.23 It will be, that every soul that will not listen to that prophet will be utterly destroyed from among the people.' " '3.24 Yes, and all the prophets from Samuel and those who followed after, as many as have spoken, they also told of these days. ' "3.25 You are the sons of the prophets, and of the covet which God made with our fathers, saying to Abraham, 'In your seed will all the families of the earth be blessed.' " '3.26 God, having raised up his servant, Jesus, sent him to you first, to bless you, in turning away everyone of you from your wickedness." ' "
4.25 who by the mouth of your servant, David, said, 'Why do the nations rage, And the peoples plot a vain thing? " 4.31 When they had prayed, the place was shaken where they were gathered together. They were all filled with the Holy Spirit, and they spoke the word of God with boldness. 4.32 The multitude of those who believed were of one heart and soul. Not one of them claimed that anything of the things which he possessed was his own, but they had all things common. 4.33 With great power, the apostles gave their testimony of the resurrection of the Lord Jesus. Great grace was on them all. ' "
4.35 and laid them at the apostles' feet, and distribution was made to each, according as anyone had need. " 5.9 But Peter asked her, "How is it that you have agreed together to tempt the Spirit of the Lord? Behold, the feet of those who have buried your husband are at the door, and they will carry you out."
5.29 But Peter and the apostles answered, "We must obey God rather than men. 5.30 The God of our fathers raised up Jesus, whom you killed, hanging him on a tree.
5.32 We are His witnesses of these things; and so also is the Holy Spirit, whom God has given to those who obey him."
5.37 After this man, Judas of Galilee rose up in the days of the enrollment, and drew away some people after him. He also perished, and all, as many as obeyed him, were scattered abroad.
5.39 But if it is of God, you will not be able to overthrow it, and you would be found even to be fighting against God!"
6.2 The twelve summoned the multitude of the disciples and said, "It is not appropriate for us to forsake the word of God and serve tables.
6.7 The word of God increased and the number of the disciples multiplied in Jerusalem exceedingly. A great company of the priests were obedient to the faith.
7.51 "You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do.
7.53 You received the law as it was ordained by angels, and didn\'t keep it!"
8.12 But when they believed Philip preaching good news concerning the Kingdom of God and the name of Jesus Christ, they were baptized, both men and women. ' "
8.18 Now when Simon saw that the Holy Spirit was given through the laying on of the apostles' hands, he offered them money, " '8.19 saying, "Give me also this power, that whoever I lay my hands on may receive the Holy Spirit." 8.20 But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! ' "8.21 You have neither part nor lot in this matter, for your heart isn't right before God. " '8.22 Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you. 8.23 For I see that you are in the gall of bitterness and in the bondage of iniquity." 8.24 Simon answered, "Pray for me to the Lord, that none of the things which you have spoken come on me." 8.25 They therefore, when they had testified and spoken the word of the Lord, returned to Jerusalem, and preached the gospel to many villages of the Samaritans. 8.26 But an angel of the Lord spoke to Philip, saying, "Arise, and go toward the south to the way that goes down from Jerusalem to Gaza. This is a desert." 8.27 He arose and went. Behold, there was a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who was over all her treasure, who had come to Jerusalem to worship. 8.28 He was returning and sitting in his chariot, and was reading the prophet Isaiah. 8.29 The Spirit said to Philip, "Go near, and join yourself to this chariot." 8.30 Philip ran to him, and heard him reading Isaiah the prophet, and said, "Do you understand what you are reading?" 8.31 He said, "How can I, unless someone explains it to me?" He begged Philip to come up and sit with him. 8.32 Now the passage of the Scripture which he was reading was this, "He was led as a sheep to the slaughter. As a lamb before his shearer is silent, So he doesn\'t open his mouth. 8.33 In his humiliation, his judgment was taken away. Who will declare His generations? For his life is taken from the earth." 8.34 The eunuch answered Philip, "Please tell who the prophet is talking about: about himself, or about some other?" 8.35 Philip opened his mouth, and beginning from this Scripture, preached to him Jesus. 8.36 As they went on the way, they came to some water, and the eunuch said, "Behold, here is water. What is keeping me from being baptized?" 8.37 8.38 He commanded the chariot to stand still, and they both went down into the water, both Philip and the eunuch, and he baptized him. ' "8.39 When they came up out of the water, the Spirit of the Lord caught Philip away, and the eunuch didn't see him any more, for he went on his way rejoicing. " 9.2 and asked for letters from him to the synagogues of Damascus, that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem.
9.4 He fell on the earth, and heard a voice saying to him, "Saul, Saul, why do you persecute me?"
9.17 Aias departed, and entered into the house. Laying his hands on him, he said, "Brother Saul, the Lord, who appeared to you in the way which you came, has sent me, that you may receive your sight, and be filled with the Holy Spirit."
9.19 He took food and was strengthened. Saul stayed several days with the disciples who were at Damascus.
9.20 Immediately in the synagogues he proclaimed the Christ, that he is the Son of God.
9.22 But Saul increased more in strength, and confounded the Jews who lived at Damascus, proving that this is the Christ.
11.5 "I was in the city of Joppa praying, and in a trance I saw a vision: a certain container descending, like it was a great sheet let down from heaven by four corners. It came as far as me,
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2.10 When they were past the first and the second guard, they came to the iron gate that leads into the city, which opened to them by itself. They went out, and passed on through one street, and immediately the angel departed from him.
13.1 Now in the assembly that was at Antioch there were some prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen the foster-brother of Herod the tetrarch, and Saul.
13.14 But they, passing through from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day, and sat down.
13.15 After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak."
13.16 Paul stood up, and beckoning with his hand said, "Men of Israel, and you who fear God, listen.
13.17 The God of this people Israel chose our fathers, and exalted the people when they stayed as aliens in the land of Egypt , and with an uplifted arm, he led them out of it.
13.18 For about the time of forty years he put up with them in the wilderness.
13.19 When he had destroyed seven nations in the land of Canaan, he gave them their land for an inheritance, for about four hundred fifty years. 13.20 After these things he gave them judges until Samuel the prophet. 13.21 Afterward they asked for a king, and God gave to them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. ' "13.22 When he had removed him, he raised up David to be their king, to whom he also testified, 'I have found David the son of Jesse, a man after my heart, who will do all my will.' " "13.23 From this man's seed, God has brought salvation to Israel according to his promise, " '13.24 before his coming, when John had first preached the baptism of repentance to all the people of Israel. ' "13.25 As John was fulfilling his course, he said, 'What do you suppose that I am? I am not he. But behold, one comes after me the sandals of whose feet I am not worthy to untie.' " '13.26 Brothers, children of the stock of Abraham, and those among you who fear God, the word of this salvation is sent out to you. ' "13.27 For those who dwell in Jerusalem, and their rulers, because they didn't know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him. " '13.28 Though they found no cause for death, they still asked Pilate to have him killed. 13.29 When they had fulfilled all things that were written about him, they took him down from the tree, and laid him in a tomb. 13.30 But God raised him from the dead, 13.31 and he was seen for many days by those who came up with him from Galilee to Jerusalem, who are his witnesses to the people. 13.32 We bring you good news of the promise made to the fathers, ' "13.33 that God has fulfilled the same to us, their children, in that he raised up Jesus. As it is also written in the second psalm, 'You are my Son. Today I have become your father.' " '13.34 "Concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: \'I will give you the holy and sure blessings of David.\ "13.35 Therefore he says also in another psalm, 'You will not allow your Holy One to see decay.' " '13.36 For David, after he had in his own generation served the counsel of God, fell asleep, and was laid with his fathers, and saw decay. 13.37 But he whom God raised up saw no decay. 13.38 Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins, 13.39 and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses.
13.41 \'Behold, you scoffers, and wonder, and perish; For I work a work in your days, A work which you will in no way believe, if one declares it to you.\'"
13.46 Paul and Barnabas spoke out boldly, and said, "It was necessary that God\'s word should be spoken to you first. Since indeed you thrust it from you, and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles. 13.47 For so has the Lord commanded us, saying, \'I have set you as a light of the Gentiles, That you should be for salvation to the uttermost parts of the earth.\'"
15.1 Some men came down from Judea and taught the brothers, "Unless you are circumcised after the custom of Moses, you can\'t be saved."
15.5 But some of the sect of the Pharisees who believed rose up, saying, "It is necessary to circumcise them, and to charge them to keep the law of Moses." 15.6 The apostles and the elders were gathered together to see about this matter. 15.7 When there had been much discussion, Peter rose up and said to them, "Brothers, you know that a good while ago God made choice among you, that by my mouth the Gentiles should hear the word of the gospel, and believe. 15.8 God, who knows the heart, testified about them, giving them the Holy Spirit, just like he did to us. 1
5.9 He made no distinction between us and them, cleansing their hearts by faith.
15.10 Now therefore why do you tempt God, that you should put a yoke on the neck of the disciples which neither our fathers nor we were able to bear?
15.11 But we believe that we are saved through the grace of the Lord Jesus, just as they are."
15.12 All the multitude kept silence, and they listened to Barnabas and Paul reporting what signs and wonders God had done among the Gentiles through them.
15.13 After they were silent, James answered, "Brothers, listen to me.
15.14 Simeon has reported how God first visited the Gentiles, to take out of them a people for his name.
15.15 This agrees with the words of the prophets. As it is written, ' "
15.16 'After these things I will return. I will again build the tent of David, which has fallen. I will again build its ruins. I will set it up, " 15.17 That the rest of men may seek after the Lord; All the Gentiles who are called by my name, Says the Lord, who does all these things. ' "
15.18 All his works are known to God from eternity.' " 15.19 "Therefore my judgment is that we don\'t trouble those from among the Gentiles who turn to God, 15.20 but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood. 15.21 For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath." 15.22 Then it seemed good to the apostles and the elders, with the whole assembly, to choose men out of their company, and send them to Antioch with Paul and Barnabas: Judas called Barsabbas, and Silas, chief men among the brothers. 15.23 They wrote these things by their hand: "The apostles, the elders, and the brothers, to the brothers who are of the Gentiles in Antioch, Syria, and Cilicia: greetings. ' "15.24 Because we have heard that some who went out from us have troubled you with words, unsettling your souls, saying, 'You must be circumcised and keep the law,' to whom we gave no commandment; " '15.25 it seemed good to us, having come to one accord, to choose out men and send them to you with our beloved Barnabas and Paul, 15.26 men who have risked their lives for the name of our Lord Jesus Christ. 15.27 We have sent therefore Judas and Silas, who themselves will also tell you the same things by word of mouth. 15.28 For it seemed good to the Holy Spirit, and to us, to lay no greater burden on you than these necessary things: 1
5.29 that you abstain from things sacrificed to idols, from blood, from things strangled, and from sexual immorality, from which if you keep yourselves, it will be well with you. Farewell."
17.11 Now these were more noble than those in Thessalonica, in that they received the word with all readiness of the mind, examining the Scriptures daily, whether these things were so.
17.13 But when the Jews of Thessalonica had knowledge that the word of God was proclaimed by Paul at Beroea also, they came there likewise, agitating the multitudes.
17.24 The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands, ' "17.25 neither is he served by men's hands, as though he needed anything, seeing he himself gives to all life and breath, and all things. " '17.26 He made from one blood every nation of men to dwell on all the surface of the earth, having determined appointed seasons, and the bounds of their habitation, 17.27 that they should seek the Lord, if perhaps they might reach out for him and find him, though he is not far from each one of us. ' "17.28 'For in him we live, and move, and have our being.' As some of your own poets have said, 'For we are also his offspring.' " '17.29 Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and device of man. 17.30 The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent,
18.25 This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things concerning Jesus, although he knew only the baptism of John. 18.26 He began to speak boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside, and explained to him the way of God more accurately.
19.6 When Paul had laid his hands on them, the Holy Spirit came on them, and they spoke with other languages, and prophesied.
19.9 But when some were hardened and disobedient, speaking evil of the Way before the multitude, he departed from them, and separated the disciples, reasoning daily in the school of Tyrannus.
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9.23 About that time there arose no small stir concerning the Way.
20.25 Now, behold, I know that you all, among whom I went about preaching the Kingdom of God, will see my face no more.
23.6 But when Paul perceived that the one part were Sadducees and the other Pharisees, he cried out in the council, "Men and brothers, I am a Pharisee, a son of Pharisees. Concerning the hope and resurrection of the dead I am being judged!"
24.14 But this I confess to you, that after the Way, which they call a sect, so I serve the God of our fathers, believing all things which are according to the law, and which are written in the prophets;
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6.2 "I think myself happy, King Agrippa, that I am to make my defense before you this day concerning all the things whereof I am accused by the Jews, 26.3 especially because you are expert in all customs and questions which are among the Jews. Therefore I beg you to hear me patiently. 26.4 "Indeed, all the Jews know my way of life from my youth up, which was from the beginning among my own nation and at Jerusalem; 26.5 having known me from the first, if they are willing to testify, that after the strictest sect of our religion I lived a Pharisee. 26.6 Now I stand here to be judged for the hope of the promise made by God to our fathers, 2
6.7 which our twelve tribes, earnestly serving night and day, hope to attain. Concerning this hope I am accused by the Jews, King Agrippa! 26.8 Why is it judged incredible with you, if God does raise the dead? 26.9 "I myself most assuredly thought that I ought to do many things contrary to the name of Jesus of Nazareth. 26.10 This I also did in Jerusalem. I both shut up many of the saints in prisons, having received authority from the chief priests, and when they were put to death I gave my vote against them. 26.11 Punishing them often in all the synagogues, I tried to make them blaspheme. Being exceedingly enraged against them, I persecuted them even to foreign cities. 26.12 "Whereupon as I journeyed to Damascus with the authority and commission from the chief priests, 26.13 at noon, O King, I saw on the way a light from the sky, brighter than the sun, shining around me and those who traveled with me. ' "26.14 When we had all fallen to the earth, I heard a voice saying to me in the Hebrew language, 'Saul, Saul, why do you persecute me? It is hard for you to kick against the goads.' " '26.15 "I said, \'Who are you, Lord?\' "He said, \'I am Jesus, whom you persecute. 26.16 But arise, and stand on your feet, for to this end have I appeared to you, to appoint you a servant and a witness both of the things which you have seen, and of the things which I will reveal to you; 26.17 delivering you from the people, and from the Gentiles, to whom I send you, ' "26.18 to open their eyes, that they may turn from darkness to light and from the power of Satan to God, that they may receive remission of sins and an inheritance among those who are sanctified by faith in me.' " '26.19 "Therefore, King Agrippa, I was not disobedient to the heavenly vision,
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6.20 but declared first to them of Damascus, at Jerusalem, and throughout all the country of Judea, and also to the Gentiles, that they should repent and turn to God, doing works worthy of repentance.
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6.21 For this reason the Jews seized me in the temple, and tried to kill me.
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6.22 Having therefore obtained the help that is from God, I stand to this day testifying both to small and great, saying nothing but what the prophets and Moses did say should come,
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6.23 how the Christ must suffer, and how he first by the resurrection of the dead should proclaim light both to these people and to the Gentiles."
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6.24 As he thus made his defense, Festus said with a loud voice, "Paul, you are crazy! Your great learning is driving you insane!"' "
27.24 saying, 'Don't be afraid, Paul. You must stand before Caesar. Behold, God has granted you all those who sail with you.' " '27.25 Therefore, sirs, cheer up! For I believe God, that it will be just as it has been spoken to me.
28.23 When they had appointed him a day, they came to him into his lodging in great number. He explained to them, testifying about the Kingdom of God, and persuading them concerning Jesus, both from the law of Moses and from the prophets, from morning until evening.
28.25 When they didn\'t agree among themselves, they departed after Paul had spoken one word, "The Holy Spirit spoke well through Isaiah, the prophet, to our fathers, ' "28.26 saying, 'Go to this people, and say, In hearing, you will hear, And will in no way understand. In seeing, you will see, And will in no way perceive. " "28.27 For this people's heart has grown callous. Their ears are dull of hearing. Their eyes they have closed. Lest they should see with their eyes, Hear with their ears, Understand with their heart, And would turn again, And I would heal them.' " ' None |
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73. New Testament, Apocalypse, 1.3, 4.9, 6.9, 7.14, 11.17, 14.4, 15.3, 20.6 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Christian Scriptures, New Testament, • Christian(s)/ity, reading Scriptures • Scriptures • Scriptures, Bible • reading of Scriptures • scripture • scripture, Christian, Marcion’s attitude to • scripture, Christian, development of canon • scriptures, Jewish, as source of New Testament ideas about pistis
Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 178; Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 68; Esler (2000), The Early Christian World, 237; Kitzler (2015), From 'Passio Perpetuae' to 'Acta Perpetuae', 65; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 78; Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 80; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 271, 346; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 91, 92, 93, 94
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1.3 μακάριος ὁ ἀναγινώσκων καὶ οἱ ἀκούοντες τοὺς λόγους τῆς προφητείας καὶ τηροῦντες τὰ ἐν αὐτῇ γεγραμμένα, ὁ γὰρ καιρὸς ἐγγύς.
4.9 Καὶ ὅταν δώσουσιν τὰ ζῷα δόξαν καὶ τιμὴν καὶ εὐχαριστίαν τῷκαθημένῳ ἐπὶ τοῦ θρόνου, τῷ ζῶντι εἰς τοὺς αἰῶναςτῶν αἰώνων,
6.9 Καὶ ὅτε ἤνοιξεν τὴν πέμπτην σφραγῖδα, εἶδον ὑποκάτω τοῦ θυσιαστηρίου τὰς ψυχὰς τῶν ἐσφαγμένων διὰ τὸν λόγον τοῦ θεοῦ καὶ διὰ τὴν μαρτυρίαν ἣν εἶχον.
7.14 καὶ εἴρηκα αὐτῷ Κύριέ μου, σὺ οἶδας. καὶ εἶπέν μοι Οὗτοί εἰσιν οἱ ἐρχόμενοι ἐκ τῆςθλίψεωςτῆς μεγάλης, καὶἔπλυναν τὰς στολὰς αὐτῶνκαὶ ἐλεύκαναν αὐτὰςἐν τῷ αἵματιτοῦ ἀρνίου.
11.17 λέγοντες Εὐχαριστοῦμέν σοι, κύριε, ὁ θεός, ὁ παντοκράτωρ, ὁ ὢν καὶ ὁ ἦν, ὅτι εἴληφες τὴν δύναμίν σου τὴν μεγάλην καὶ ἐβασίλευσας·
14.4 οὗτοί εἰσιν οἳ μετὰ γυναικῶν οὐκ ἐμολύνθησαν, παρθένοι γάρ εἰσιν· οὗτοι οἱ ἀκολουθοῦντες τῷ ἀρνίῳ ὅπου ἂν ὑπάγει· οὗτοι ἠγοράσθησαν ἀπὸ τῶν ἀνθρώπων ἀπαρχὴ τῷ θεῷ καὶ τῷ ἀρνίῳ,
15.3 καὶᾁδουσιν τὴν ᾠδὴν Μωυσέως τοῦ δούλου τοῦ θεοῦκαὶ τὴν ᾠδὴν τοῦ ἀρνίου λέγοντες Μεγάλα καὶ θαυμαστὰ τὰ ἔργα σου, κύριε, ὁ θεός, ὁ παντοκράτωρ· δίκαιαι καὶ ἀληθιναὶ αἱ ὁδοί σου, ὁ βασιλεὺς τῶν αἰώνων·
20.6 μακάριος καὶ ἅγιος ὁ ἔχων μέρος ἐν τῇ ἀναστάσει τῇ πρώτῃ· ἐπὶ τούτων ὁ δεύτερος θάνατος οὐκ ἔχει ἐξουσίαν, ἀλλʼ ἔσονταιἱερεῖς τοῦ θεοῦκαὶ τοῦ χριστοῦ, καὶ βασιλεύσουσιν μετʼ αὐτοῦ τὰ χίλια ἔτη.'' None | sup>
1.3 Blessed is he who reads and those who hear the words of the prophecy, and keep the things that are written in it, for the time is at hand.
4.9 When the living creatures give glory, honor, and thanks to him who sits on the throne, to him who lives forever and ever,
6.9 When he opened the fifth seal, I saw underneath the altar the souls of those who had been killed for the Word of God, and for the testimony of the Lamb which they had.
7.14 I told him, "My lord, you know."He said to me, "These are those who came out of the great tribulation. They washed their robes, and made them white in the Lamb\'s blood.
11.17 saying: "We give you thanks, Lord God, the Almighty, the one who is and who was; because you have taken your great power, and reigned.
14.4 These are those who were not defiled with women, for they are virgins. These are those who follow the Lamb wherever he goes. These were redeemed by Jesus from among men, the first fruits to God and to the Lamb.
15.3 They sang the song of Moses, the servant of God, and the song of the Lamb, saying, "Great and marvelous are your works, Lord God, the Almighty; Righteous and true are your ways, you King of the nations.
20.6 Blessed and holy is he who has part in the first resurrection. Over these, the second death has no power, but they will be priests of God and of Christ, and will reign with him one thousand years.'' None |
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74. New Testament, James, 2.23 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Augustine of Hippo, philosophical approach to Hebrew Scriptures • scriptures, Jewish, as source of New Testament ideas about pistis
Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 93; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 77
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2.23 Ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην, καὶ φίλος θεοῦ ἐκλήθη.'' None | sup>
2.23 and the Scripture was fulfilled which says, "Abraham believed God, and it was accounted to him as righteousness;" and he was called the friend of God. '' None |
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75. New Testament, Colossians, 1.9-1.11, 1.15-1.20, 1.25-1.28, 2.2-2.3, 3.1, 3.10-3.12, 4.16 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Bible/Scripture • Canon (scriptural), Canonical • Christian(s)/ity, reading Scriptures • Exegesis, exegetical, interpretation of Scripture • Scripture • Scripture, aim/goal of • Scripture, as “letters” and “syllables” • Scripture, mystery (μυστήριον) of • Scripture, unity of • Scriptures • Scriptures, Bible • Spirit, effects of, interpret dreams/scripture • grammar, of scripture • scriptures, Jewish, as source of New Testament ideas about pistis • symbolical style of Scripture
Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 68; Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 10; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 179; Levison (2009), Filled with the Spirit, 251; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 75, 180, 236; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 136, 137, 159; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 331; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 100, 201; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 58; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 445; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 68, 69, 70, 71, 73, 157, 170, 171, 172; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 65, 73, 75
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1.9 Διὰ τοῦτο καὶ ἡμεῖς, ἀφʼ ἧς ἡμέρας ἠκούσαμεν, οὐ παυόμεθα ὑπὲρ ὑμῶν προσευχόμενοι καὶ αἰτούμενοι ἵνα πληρωθῆτε τὴν ἐπίγνωσιν τοῦ θελήματος αὐτοῦ ἐν πάσῃ σοφίᾳ καὶ συνέσει πνευματικῇ, 1.10 περιπατῆσαι ἀξίως τοῦ κυρίου εἰς πᾶσαν ἀρεσκίαν ἐν παντὶ ἔργῳ ἀγαθῷ καρποφοροῦντες καὶ αὐξανόμενοι τῇ ἐπιγνώσει τοῦ θεοῦ, 1.11 ἐν πάσῃ δυνάμει δυναμούμενοι κατὰ τὸ κράτος τῆς δόξης αὐτοῦ εἰς πᾶσαν ὑπομονὴν καὶ μακροθυμίαν μετὰ χαρᾶς,
1.15 ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως, 1.16 ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα, εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι· τὰ πάντα διʼ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται· 1.17 καὶ αὐτὸς ἔστιν πρὸ πάντων καὶ τὰ πάντα ἐν αὐτῷ συνέστηκεν, 1.18 καὶ αὐτός ἐστιν ἡ κεφαλὴ τοῦ σώματος, τῆς ἐκκλησίας· ὅς ἐστιν ἡ ἀρχή, πρωτότοκος ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύων, 1.19 ὅτι ἐν αὐτῷ εὐδόκησεν πᾶν τὸ πλήρωμα κατοικῆσαι 1.20 καὶ διʼ αὐτοῦ ἀποκαταλλάξαι τὰ πάντα εἰς αὐτόν, εἰρηνοποιήσας διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ, διʼ αὐτοῦ εἴτε τὰ ἐπὶ τῆς γῆς εἴτε τὰ ἐν τοῖς οὐρανοῖς·
1.25 ἧς ἐγενόμην ἐγὼ διάκονος κατὰ τὴν οἰκονομίαν τοῦ θεοῦ τὴν δοθεῖσάν μοι εἰς ὑμᾶς πληρῶσαι τὸν λόγον τοῦ θεοῦ, 1.26 τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν, — νῦν δὲ ἐφανερώθη τοῖς ἁγίοις αὐτοῦ, 1.27 οἷς ἠθέλησεν ὁ θεὸς γνωρίσαι τί τὸ πλοῦτος τῆς δόξης τοῦ μυστηρίου τούτου ἐν τοῖς ἔθνεσιν, ὅ ἐστιν Χριστὸς ἐν ὑμῖν, ἡ ἐλπὶς τῆς δόξης· 1.28 ὃν ἡμεῖς καταγγέλλομεν νουθετοῦντες πάντα ἄνθρωπον καὶ διδάσκοντες πάντα ἄνθρωπον ἐν πάσῃ σοφίᾳ, ἵνα παραστήσωμεν πάντα ἄνθρωπον τέλειον ἐν Χριστῷ·
2.2 ἵνα παρακληθῶσιν αἱ καρδίαι αὐτῶν, συνβιβασθέντες ἐν ἀγάπῃ καὶ εἰς πᾶν πλοῦτος τῆς πληροφορίας τῆς συνέσεως, εἰς ἐπίγνωσιν τοῦ μυστηρίου τοῦ θεοῦ, Χριστοῦ, 2.3 ἐν ᾧ εἰσὶν πάντεςοἱ θησαυροὶ τῆς σοφίαςκαὶ γνώσεωςἀπόκρυφοι.
3.1 Εἰ οὖν συνηγέρθητε τῷ χριστῷ, τὰ ἄνω ζητεῖτε, οὗ ὁ χριστός ἐστινἐν δεξιᾷ τοῦ θεοῦ καθήμενος·
3.10 καὶ ἐνδυσάμενοι τὸν ϝέον τὸν ἀνακαινούμενον εἰς ἐπίγνωσινκατʼ εἰκόνα τοῦ κτίσαντοςαὐτόν,
3.11 ὅπου οὐκ ἔνι Ἕλλην καὶ Ἰουδαῖος, περιτομὴ καὶ ἀκροβυστία, βάρβαρος, Σκύθης, δοῦλος, ἐλεύθερος, ἀλλὰ πάντα καὶ ἐν πᾶσιν Χριστός.
3.12 Ἐνδύσασθε οὖν ὡς ἐκλεκτοὶ τοῦ θεοῦ, ἅγιοι καὶ ἠγαπημένοι, σπλάγχνα οἰκτιρμοῦ, χρηστότητα, ταπεινοφροσύνην, πραΰτητα, μακροθυμίαν,
4.16 καὶ ὅταν ἀναγνωσθῇ παρʼ ὑμῖν ἡ ἐπιστολή, ποιήσατε ἵνα καὶ ἐν τῇ Λαοδικέων ἐκκλησίᾳ ἀναγνωσθῇ, καὶ τὴν ἐκ Λαοδικίας ἵνα καὶ ὑμεῖς ἀναγνῶτε.' ' None | sup>
1.9 For this cause, we also, since the day we heard this, don't cease praying and making requests for you, that you may be filled with the knowledge of his will in all spiritual wisdom and understanding, " '1.10 that you may walk worthily of the Lord, to please him in all respects, bearing fruit in every good work, and increasing in the knowledge of God; 1.11 strengthened with all power, according to the might of his glory, for all endurance and perseverance with joy;
1.15 who is the image of the invisible God, the firstborn of all creation. 1.16 For by him were all things created, in the heavens and on the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and for him. 1.17 He is before all things, and in him all things are held together. 1.18 He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 1.19 For all the fullness was pleased to dwell in him; 1.20 and through him to reconcile all things to himself, having made peace through the blood of his cross. Through him, I say, whether things on the earth, or things in the heavens.
1.25 of which I was made a servant, according to the stewardship of God which was given me toward you, to fulfill the word of God, 1.26 the mystery which has been hidden for ages and generations. But now it has been revealed to his saints, 1.27 to whom God was pleased to make known what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory; 1.28 whom we proclaim, admonishing every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus;
2.2 that their hearts may be comforted, they being knit together in love, and gaining all riches of the full assurance of understanding, that they may know the mystery of God, both of the Father and of Christ, 2.3 in whom are all the treasures of wisdom and knowledge hidden.
3.1 If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God.
3.10 and have put on the new man, that is being renewed in knowledge after the image of his Creator, ' "
3.11 where there can't be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, freeman; but Christ is all, and in all. " "
3.12 Put on therefore, as God's elect, holy and beloved, a heart of compassion, kindness, lowliness, humility, and perseverance; " 4.16 When this letter has been read among you, cause it to be read also in the assembly of the Laodiceans; and that you also read the letter from Laodicea. ' " None |
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76. New Testament, Ephesians, 1.4-1.5, 1.13-1.14, 2.3, 3.3-3.5, 4.11, 4.13, 5.3, 5.6-5.7, 6.11-6.12, 6.17 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ammon, oracular mode of Scripture • Antony, oracular mode of Scripture • Athanasius of Alexandria, oracular mode of Scripture • Canon (scriptural), Canonical • Epistle of Ammon (Ep.Am.), oracular mode of Scripture • Life of Antony (Athanasius), oracular mode of Scripture • Old Testament, defense as Christian scripture • Rule of the Master, scriptural exercises • Scripture • Scripture, mystery (μυστήριον) of • Scripture, unity of • Scriptures • Scriptures, Bible • Theodore, oracular mode of Scripture • allēgoria, allegorical exegesis of Scripture • grammar, of scripture • mystery/mysteries, of Scripture • oracular mode of Scripture • scriptural practice, exercises • scripture • scripture, and emptiness (req) • scripture, and emptiness (req) • scripture, debates over correct interpretation of, in late antiquity • scriptures, Jewish, as source of New Testament ideas about pistis • symbolical style of Scripture
Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 51; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 328; Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 143; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 179, 182, 204; Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 43; Levison (2009), Filled with the Spirit, 270; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 137, 159; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 63, 64; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 118; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 165; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 225; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 69, 70, 71, 72, 170, 171, 172; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 17, 61, 73, 109
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1.4 καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ πρὸ καταβολῆς κόσμου, εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους κατενώπιον αὐτοῦ ἐν ἀγάπῃ, 1.5 προορίσας ἡμᾶς εἰς υἱοθεσίαν διὰ Ἰησοῦ Χριστοῦ εἰς αὐτόν, κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ,
1.13 ἐν ᾧ καὶ ὑμεῖς ἀκούσαντες τὸν λόγον τῆς ἀληθείας, τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν, ἐν ᾧ καὶ πιστεύσαντες, ἐσφραγίσθητε τῷ πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ, 1.14 ὅ ἐστιν ἀρραβὼν τῆς κληρονομίας ἡμῶν, εἰς ἀπολύτρωσιν τῆς περιποιήσεως, εἰς ἔπαινον τῆς δόξης αὐτοῦ.
2.3 ἐν οἷς καὶ ἡμεῖς πάντες ἀνεστράφημέν ποτε ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς ἡμῶν, ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν, καὶ ἤμεθα τέκνα φύσει ὀργῆς ὡς καὶ οἱ λοιποί·—
3.3 ὅτι κατὰ ἀποκάλυψιν ἐγνωρίσθη μοι τὸ μυστήριον, καθὼς προέγραψα ἐν ὀλίγῳ, 3.4 πρὸς ὃ δύνασθε ἀναγινώσκοντες νοῆσαι τὴν σύνεσίν μου ἐν τῷ μυστηρίῳ τοῦ χριστοῦ, 3.5 ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν πνεύματι,
4.11 καὶ αὐτὸς ἔδωκεν τοὺς μὲν ἀποστόλους, τοὺς δὲ προφήτας, τοὺς δὲ εὐαγγελιστάς, τοὺς δὲ ποιμένας καὶ διδασκάλους,
4.13 μέχρι καταντήσωμεν οἱ πάντες εἰς τὴν ἑνότητα τῆς πίστεως καὶ τῆς ἐπιγνώσεως τοῦ υἱοῦ τοῦ θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ χριστοῦ,
5.3 Πορνεία δὲ καὶ ἀκαθαρσία πᾶσα ἢ πλεονεξία μηδὲ ὀνομαζέσθω ἐν ὑμῖν,
5.6 Μηδεὶς ὑμᾶς ἀπατάτω κενοῖς λόγοις, διὰ ταῦτα γὰρ ἔρχεται ἡ ὀργὴ τοῦ θεοῦ ἐπὶ τοὺς υἱοὺς τῆς ἀπειθίας. 5.7 μὴ οὖν γίνεσθε συνμέτοχοι αὐτῶν·
6.11 ἐνδύσασθε τὴν πανοπλίαν τοῦ θεοῦ πρὸς τὸ δύνασθαι ὑμᾶς στῆναι πρὸς τὰς μεθοδίας τοῦ διαβόλου· 6.12 ὅτι οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις.
6.17 καὶ τὴν περικεφαλαίαν τοῦ σωτηρίου δέξασθε, καὶ τὴν μάχαιραν τοῦ πνεύματος,'' None | sup>
1.4 even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love; 1.5 having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire,
1.13 in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise, ' "1.14 who is a pledge of our inheritance, to the redemption of God's own possession, to the praise of his glory. " 2.3 among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest.
3.3 how that by revelation the mystery was made known to me, as I wrote before in few words, 3.4 by which, when you read, you can perceive my understanding in the mystery of Christ; 3.5 which in other generations was not made known to the sons of men, as it has now been revealed to his holy apostles and prophets in the Spirit;
4.11 He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers;
4.13 until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ;
5.3 But sexual immorality, and all uncleanness, or covetousness, let it not even be mentioned among you, as becomes saints;
5.6 Let no one deceive you with empty words. For because of these things, the wrath of God comes on the sons of disobedience. ' "5.7 Therefore don't be partakers with them. " 6.11 Put on the whole armor of God, that you may be able to stand against the wiles of the devil. ' "6.12 For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world's rulers of the darkness of this age, and against the spiritual hosts of wickedness in the heavenly places. " 6.17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God; '' None |
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| 77. New Testament, Galatians, 1.3-1.4, 1.15, 2.16, 2.19-2.21, 3.6-3.9 |
