The day of small things, the plummet, the sand of the sea — and how the city is built
Diagram summary. The illustration places Reuben, Judah, and Levi at north gates; Joseph, Benjamin, and Dan at east gates; Simeon, Issachar, and Zebulun at south gates; Gad, Asher, and Naphtali at west gates. A river runs from the throne through the enclosed garden; fruit-bearing trees line its course, and small points outside the wall picture nations approaching the open gates. The dashed outer square and sandy shore are a schematic reading of the garden-city passages, not a measured geographic map. The text says the gates remain open and the nations walk in the city's light (Ezek 48:31–34; Rev 21:12, 24–25); the pictured pathways and distances are illustrative.
What this is. “For who hath despised the day of small things?” (Zech 4:10). The prophet asked it over a foundation that the old men wept to see. The Hebrew says “small things”; in a different set of passages, qatan may describe a younger person, but its sense depends on context. The New Testament Greek word for “small” also appears in Jesus' teaching about “these little ones”; the plummet in the builder's hand is the tool that makes a wall true.
What you will find. The words of the verse in Hebrew and Greek; the plummet and the wall; Abraham's seed as the sand that bounds the sea; and, at the center, the how of the building — 9 stages you can step through, from the quarry to the headstone. Then Ephraim the younger, Shechem, the Feast of Dedication, and the garden enclosed whose gates are never shut.
Companions. The King's Mowings gathers the stones out of the field; The Day of Jezreel joins the 2 houses. This exhibit builds the wall. No date is set here; terms underlined can be tapped.
“For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the LORD, which run to and fro through the whole earth.”Zechariah 4:10
The plain sense. Qetannot is “small things,” small beginnings — the feminine plural, not the word for children. The ancient Aramaic Targum read it as a building: “who is he that despiseth this day, because the building is small?” Calvin rendered it “the day of paucities.”
What a related root can carry. Qatan means “small” or “young”; in a family comparison it can identify the younger person, but it is not invariably a superlative meaning “youngest.” In passages where its context identifies younger figures, this exhibit notices a recurring younger-son motif:
| Figure or phrase | Verse and context |
|---|---|
| Jacob | “Jacob her younger son (ha-qatan)” — Gen 27:15, 42 |
| Benjamin | “The youngest (ha-qaton) is this day with our father” — Gen 42:13 |
| Ephraim | “His younger brother (ha-qaton) shall be greater than he” — Gen 48:19 |
| David | “There remaineth yet the youngest (ha-qatan)” — 1 Sam 16:11 |
| Jacob, at the mowing | “By whom shall Jacob arise? for he is small (qatan)” — Amos 7:2, 5 |
| The little one | “A little one shall become a thousand… I the LORD will hasten it in his time” — Isa 60:22 |
The small things include the second Temple's foundation: “the hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it” (Zech 4:9); compare the old men who wept (Ezra 3:12) and Haggai 2:3. Ezra 3:8–13 places its initial foundation account in the second month of the second year after the return. Separately, Haggai dates an oracle to Kislev 24 (Hag 2:10); in 2:18 it refers to the day the Temple foundation was laid, and 2:19–23 speaks of blessing, seed, and Zerubbabel as a signet. The passages are not a single uninterrupted day-by-day chronology. The Maccabean altar rededication took place on Kislev 25 in 164 BCE — centuries after the Persian-period setting of Ezra and Haggai, not the next day in the same episode. Kislev is the ninth month. “Zerubbabel” derives from Akkadian Zēr-Bābili, “seed of Babylon.” More
The Septuagint reads: “For who has despised the small days? They shall rejoice, and see the tin stone in Zerubbabel's hand. These 7 are the eyes of the Lord, which look upon all the earth.”
Small — mikros — is Jesus' word for the little ones: “Take heed that ye despise not one of these little ones; for… in heaven their angels do always behold the face of my Father” (Matt 18:10). Despising, the small, and eyes that behold: the scene of Zechariah 4:10.
Despised — exoudenoō — is the verb of the rejected Son and Stone: “the Son of man… must suffer many things, and be set at nought” (Mark 9:12); “this is the stone which was set at nought of you builders” (Acts 4:11); “things which are despised, hath God chosen” (1 Cor 1:28).
Look upon — epiblepō — is the verb of regard for the lowly: “he hath regarded the low estate of his handmaiden” (Luke 1:48). The 7 eyes in Zechariah are the LORD's eyes; the exhibit reads their regard as good news for the small. Revelation names the Lamb with seven eyes, “the seven Spirits of God sent forth into all the earth” (Rev 5:6). Joining those passages in this reading is CONVICTION.
The day of small things is the day of the little ones and of the younger son — in this exhibit's theological reading, the fulfillment of Ephraim the younger. Whoever despises it despises what the Lamb's eyes regard. This is CONVICTION, not a claim that Zechariah 4:10 directly names Ephraim.
The vision after the king's mowings: “the Lord stood upon a wall made by a plumbline, with a plumbline (anakh) in his hand… I will set a plumbline in the midst of my people Israel.”
“I lay in Zion for a foundation a stone, a tried stone, a precious corner stone… Judgment also will I lay to the line, and righteousness to the plummet.”
Zerubbabel's object is ha'even ha-bedil, translated in English variously as “stone of tin,” “plummet,” or “plumb line.” The Greek translation also gives “tin.” The exhibit's “separation” association is a wordplay with the verb badal in Genesis 1:14, “to divide the day from the night” — not a settled derivation for bedil.
“Jerusalem shall be inhabited as towns without walls… For I… will be unto her a wall of fire round about.” The city's wall is measured with a golden reed, 144 cubits, of jasper. “Thou shalt call thy walls Salvation, and thy gates Praise.”
Abraham's seed is promised under images of dust, stars, and sand. Daniel 12 speaks of sleepers in the dust awakening, then distinguishes outcomes: some awaken to everlasting life, others to shame (v. 2); the wise and those who turn many to righteousness shine as the stars (v. 3). Sand is a geological grain-size category, not simply rock broken into infinitely small pieces. The sand as a boundary between these passages is this exhibit's reading.
Diagram summary. Left to right, the textured panels label dust (Gen 13:16), sand at waves held by a shore (Gen 22:17; Jer 5:22), and stars (Gen 15:5). A dotted arc and arrow run from the dust panel toward the stars panel. Above it, two labels distinguish Daniel's resurrection outcomes (12:2) from the wise shining like stars (12:3); the two clauses do not say that every awakened group shines. The arrow represents this exhibit's CONVICTION about image and resurrection, not an equation asserted in the verses. “Dust returns to dust” is a different image.
“I… have placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail.” Jeremiah's physical picture sets the sea at a boundary; Revelation 17:15 interprets its waters as peoples and multitudes. Reading Abraham's seed as a boundary wall joining those images is the exhibit's synthesis. The promise adds: “thy seed shall possess the gate of his enemies” (Gen 22:17).
“The sand which is upon the sea shore” is sefat ha-yam, the lip of the sea — the same Hebrew phrase as “Israel saw the Egyptians dead upon the sea shore.” The seed stands on a shore; the enemy's power lies broken in the water. The connection is a verbal and theological reading across two different narrated events.
The victors “stand on the sea of glass… and they sing the song of Moses… and the song of the Lamb.” This exhibit reads a Red Sea rhyme in that scene; Revelation itself calls it a sea of glass. Then “there was no more sea”: the image of the sand outlasting the sea it bounded is this exhibit's CONVICTION, not a geographical claim.
“Gog and Magog” are gathered, “the number of whom is as the sand of the sea.” “Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved.” These passages apply the sand image differently; the exhibit notes the contrast, rather than equating the two groups.
“Judah and Israel were many, as the sand which is by the sea in multitude, eating and drinking, and making merry” (1 Kings 4:20) — the 2 houses as sand, at one table. Moses' blessing on Issachar and Zebulun: “they shall call the people unto the mountain… for they shall suck of the abundance of the seas, and of treasures hid in the sand” (Deut 33:19). Sand alone cannot be a foundation (Matt 7:26). In this exhibit's image, the small stones rest on the Rock.
Scripture gives building images that this exhibit proposes to read together. Step through the nine-stage interpretation — from the rock of Abraham to the headstone. The plummet hangs beside the wall from the moment the stones are set, and the stones are fitly framed together, each bearing on its neighbors. Scripture supplies the individual images; their sequence here is SCAFFOLD/CONVICTION, not a single scriptural timeline.
Scroll the drawing horizontally to read its labels; the stage controls and descriptions remain below it.
Diagram summary. The nine interactive states show: 1, rough stones at Abraham's rock; 2, shaped stones; 3, stones in transit to the cornerstone; 4, a partial wall beside a plummet and a no-hammer inscription; 5, a longer wall with fitted joints; 6, households and doors beside it; 7, tribal names on stones; 8, light representing the Spirit; and 9, the headstone and “Grace, grace.” The engraved labels are Judah, Ephraim, Levi, Benjamin, Reuben, Dan, Simeon, Gad, Asher, Issachar, Zebulun, and Naphtali. This illustrative construction sequence is the exhibit's synthesis, not a claim that one Bible passage narrates all nine steps.
“I will lay thy stones with fair colours, and lay thy foundations with sapphires… and all thy borders of pleasant stones. And all thy children shall be taught of the LORD; and great shall be the peace of thy children.” The Talmud reads: “Read not banayikh, your children, but bonayikh, your builders” (Berakhot 64a). The day of small things as the day of little ones who are builders is this exhibit's CONVICTION.
A note on the pearl gates (Rev 21:21): the popular grain-of-sand story is misleading. A natural pearl forms through nacre deposition in response to an irritant or injury, and sand is rarely the cause. The image of a gate grown from an injury is a WINK, not a biological explanation in the biblical passage.
“And Israel stretched out his right hand, and laid it upon Ephraim's head, who was the younger, and his left hand upon Manasseh's head, guiding his hands wittingly; for Manasseh was the firstborn… I know it, my son, I know it.”Genesis 48:14, 19
The King James Version renders the word “wittingly” as sikkel. Another lexical analysis of Genesis 48:14 understands Jacob to have crossed his hands. Daniel 12:3 uses a related-looking form, maskilim, “the wise/insightful,” who shine as stars. The NAS concordance distinguishes the prudent sense (7919a) from the laying-crosswise analysis (7919b). The connection between Jacob's deliberate blessing and Daniel's wise ones is a traditional comparison, not “one word” proven by the English gloss. Both passages retain their force: Jacob knowingly blesses the younger Ephraim (Gen 48:19), and Daniel promises that the wise and those who turn many to righteousness shine (Dan 12:3).
The day of small things fits the fulfillment of Ephraim, blessed as the younger by a hand guided with knowledge. Joseph carried the family in more ways than many have grasped. This is the exhibit's CONVICTION, not a lexical proof from a shared word.
Genesis names Asenath “the daughter of Potipherah priest of On” (Gen 41:45). Ancient Jewish tradition — Pirkei de-Rabbi Eliezer and Targum Pseudo-Jonathan — makes her the daughter of Dinah by Shechem, raised in Potipherah's house. Dinah was Leah's daughter (Gen 30:21). On that tradition, Ephraim and Manasseh are Rachel's grandsons through Joseph and Leah's great-grandsons through Dinah — the 2 houses already fused in Ephraim's blood, which would explain Jacob's word: “Ephraim and Manasseh, as Reuben and Simeon, they shall be mine” (48:5). This is a traditional genealogical lens and this exhibit's CONVICTION, not the genealogy stated in Genesis.
| At Shechem and nearby Sychar | What happened |
|---|---|
| Gen 33:19 | Jacob buys a parcel of ground from Hamor, Shechem's father. |
| Gen 34 | Dinah is violated; Simeon and Levi slaughter the city. |
| Gen 48:22 | Jacob gives Joseph “one portion (shechem) above thy brethren.” |
| Josh 24:32 | Joseph's bones are buried in the parcel Jacob bought. |
| Josh 24:1, 25 | Joshua the Ephraimite renews the covenant with all Israel. |
| 1 Kings 12:1, 25 | The kingdom splits; Jeroboam makes Shechem his first capital. |
| John 4:5–42 | Jesus meets the Samaritan woman at Jacob's well near Sychar, in the Shechem region (John 4:5–6). He refers to Jacob's parcel and Joseph; Samaritans of the town believe. The text does not establish that this well is the precise site of every earlier Shechem event. |
Shechem is the setting of the ancient covenant and division narratives; John's Gospel explicitly places Jesus at Sychar in its region, by Jacob's well. Whether that well is the very same spot as earlier events is not established by John. This exhibit reads the meeting as a theological scene in the Shechem region where Judah's Messiah and Ephraim's country meet — a CONVICTION, not a claim of proven site identity.
When the temple was cleansed, the defiled altar's stones were laid up “until there should come a prophet to shew what should be done with them.” Then “they took whole stones according to the law, and built a new altar.” The Maccabean rededication took place on Kislev 25 in 164 BCE, centuries after the Persian-period accounts in Ezra and Haggai; it was not the next day after Haggai's foundation reference.
They kept the 8 days “with gladness, as in the feast of the tabernacles,” carrying branches and palms. The Feast of Dedication was compared in 2 Maccabees to Tabernacles because of their celebration. The Maccabean histories are Jewish histories preserved in the Greek Old Testament and received differently across biblical canons.
“It was at Jerusalem the feast of the dedication, and it was winter.” There Jesus names himself the one “whom the Father hath sanctified, and sent into the world” — read here as the dedicated one at the Feast of Dedication. “The Jews took up stones again” (10:31).
“If… the ashes of an heifer sprinkling the unclean sanctifieth… how much more shall the blood of Christ… purge your conscience.” The red heifer was slain without the camp; “Jesus also… suffered without the gate.” The shadow points to the substance; no literal heifer is required. This Christian exhibit holds that fulfillment and the resulting no-literal-heifer conclusion as CONVICTION.
“A garden inclosed is my sister, my spouse; a spring shut up, a fountain sealed.” Revelation pictures the river of the water of life and the tree of life, yielding fruit every month.
“I will give unto him that is athirst of the fountain of the water of life freely.” “Buy wine and milk without money and without price.” Inside the wall, abundance is given, not sold.
“The gates of it shall not be shut at all by day.” The nations walk in its light and bring their glory into it, and its leaves are “for the healing of the nations.”
“Blessed are they that do his commandments, that they may… enter in through the gates into the city. For without are dogs, and sorcerers… and whosoever loveth and maketh a lie.” Outside, choice remains — and the nations that will not come up to the feast have no rain.
At an appointed time, this exhibit reads the literal wall of New Jerusalem as the perimeter of the sheepfold — the walled garden. Inside is an economy rooted in eternal abundance; outside, free will remains among those not uprooted and turned to dust. It proposes that old hostilities dissolve, and migration has made tethers of kinship and dissolved ignorance as the scattered phone home — a pattern it compares to Pentecost, when pilgrims “out of every nation under heaven” heard and carried it back (Acts 2:5–11; 8:4). The perimeter, population model, and migration/Pentecost connection are this site's CONVICTION, not a literal description spelled out by those passages.
Name 1 breach in front of your own door — a household rift, an unpaid debt, a neglected duty — and repair it this week. Nehemiah's wall rose by households.
Begin something too small to impress anyone: a weekly reading with 2 others, a prayer time of 2 or 3. Do not despise it; the eyes of the Lord regard it.
Teach 1 child a verse each week this season — a grandchild, a neighbor's child, a Sunday class. The children are the builders.
Commit to 1 believer for a standing weekly call to pray and confess. Stones bear on their neighbors; a loose stone carries nothing.
Cross 1 old divide this month: start a real conversation with someone from a people, church, or family your own has long avoided. Ask first; listen; then speak of living water.
In a petition-and-answer journal, record how you were hewn — the trials that shaped you — and what each one made ready.
“Who hath despised (baz) the day of small things?” and “He is despised (nivzeh) and rejected of men” (Isa 53:3) share near-twin roots. In the Odyssey, the hero's grandfather Autolycus connects the name Odysseus to odyssomai, a word associated with anger or hostility. The passage's derivation is uncertain: this proposed connection is a WINK, not a settled account of the name. In the Cyclops' cave he calls himself Outis, Nobody. He comes home to Ithaca as a beggar, strings the bow no one else can string, and shoots through 12 axe-heads. A despised returning king, a bow, and 12 — beside “when I have bent Judah for me, filled the bow with Ephraim” (Zech 9:13). See The Search for Ithaka and The Mystery of Chileab.
No date is set. The wall's appointed time is held at CONVICTION, not dated.
No one is graded by descent. The names on the gates are tribes in Scripture's story; the one in Christ is Abraham's seed by promise (Gal 3:29).
Tradition is marked as tradition. Asenath's parentage, the Maccabean histories, and the Talmud's readings are SCAFFOLD; the pearl account is corrected where it stands.
Scripture and interpretation are distinguished. Quotations and stated verse references are direct textual evidence (SPINE); historical, lexical, and traditional supports are SCAFFOLD; the exhibit's theological connections are identified as CONVICTION; coincidences are WINK, not proof.
Every underlined term on this page has its full definition here as well as in its interactive note.
קְטַנּוֹת (qetannot): “small things” — a feminine plural used as an abstract noun. Little children would be the masculine, as in “little children” (ne'arim qetannim, 2 Kings 2:23).
קָטָן (qatan): small or young. Its sense is contextual: it can identify the younger/youngest in a particular comparison (as with Jacob and Esau, Gen 27:15), but it does not invariably mean “youngest.” Examples include Benjamin (Gen 42:13), Ephraim (48:19), David (1 Sam 16:11), and “Jacob is small” (Amos 7:2).
בָּז (baz) and נִבְזֶה (nivzeh): despised. “Who hath despised (baz) the day of small things?” (Zech 4:10); “He is despised (nivzeh) and rejected of men” (Isa 53:3). Near-twin Hebrew roots.
The Septuagint (LXX): the Greek translation of the Hebrew Scriptures made in the last centuries BC — the Bible most New Testament writers quoted.
ἐξουδενόω / ἐξουθενέω: to despise, set at nought. The Greek of Zechariah 4:10; the Son of Man “set at nought” (Mark 9:12); the stone “set at nought of you builders” (Acts 4:11).
μικρός (mikros): small, little. The Greek of the “small days” in Zechariah 4:10, and Jesus' word for “these little ones” (Matt 18:6, 10).
ἐπιβλέπω (epiblepō): to look upon with regard. The 7 eyes “look upon all the earth” (Zech 4:10, Greek); “he hath regarded the low estate of his handmaiden” (Luke 1:48).
Targum: an ancient Aramaic translation-paraphrase of the Hebrew Scriptures, read in the synagogue. The Targum of the Prophets is attributed to Jonathan ben Uzziel.
בְּדִיל (bedil): tin. Zechariah 4:10 calls Zerubbabel's object a stone of bedil; English translations vary (“tin,” “plummet,” or “plumb line”). The association here with badal, “separate,” is a wordplay, not a settled etymology.
אֲנָךְ (anakh): a plumb line or plumb weight. “A wall made by a plumbline, with a plumbline in his hand” (Amos 7:7).
מִשְׁקֶלֶת (mishqelet): a plummet, a leveling weight. “Righteousness to the plummet” (Isa 28:17).
Zerubbabel: from the Akkadian Zēr-Bābili, “seed of Babylon.” Governor of Judah after the return, heir of David's line (1 Chr 3:19), named in Jesus' genealogy (Matt 1:12–13).
Kislev: the 9th month, in early winter. Ezra 3:8–13 dates its account of the Second Temple's initial foundation to the second month. Haggai records an oracle on Kislev 24 (Hag 2:10, 18–19) that refers to the foundation. The Maccabean altar rededication was on Kislev 25, centuries later, in 164 BCE (1 Macc 4:52–59). These are distinct historical records, not consecutive days in one event.
The Feast of Dedication (Hanukkah): 8 days from Kislev 25, remembering the cleansing and rededication of the temple and altar by Judas Maccabaeus in 164 BCE (1 Macc 4:52–59). John 10:22 sets Jesus at it.
1 and 2 Maccabees: Jewish histories of the revolt against Antiochus IV and the temple's rededication, preserved in the Greek Old Testament and the Apocrypha. The rededication under Judas Maccabaeus in 164 BCE falls centuries after the Persian-period foundation events in Ezra and Haggai.
שִׂכֵּל (sikkel): translated “wittingly” in the King James Version of Genesis 48:14. Lexical analyses also read the verb as “crossed,” describing Jacob's crossed hands. Daniel 12:3 uses מַשְׂכִּילִים (maskilim), “the wise/insightful”; linking the forms is a traditional wordplay, not proof that sikkel and maskilim are literally one word.
Pirkei de-Rabbi Eliezer: an early medieval collection of Jewish narrative midrash on Genesis and Exodus. Chapter 38 makes Asenath the daughter of Dinah by Shechem.
Targum Pseudo-Jonathan: an Aramaic paraphrase of the Torah, rich in added tradition. On Genesis 41:45 and 46:20 it calls Asenath the daughter of Dinah, raised in Potipherah's house.
שְׁכֶם (shechem): the city in the hill country of Ephraim, and the Hebrew word for shoulder or portion. “I have given to thee one portion (shechem) above thy brethren” (Gen 48:22).
שְׂפַת הַיָּם (sefat ha-yam): the lip of the sea, the shore. “The sand which is upon the sea shore” (Gen 22:17); “Israel saw the Egyptians dead upon the sea shore” (Exod 14:30).
חוֹל (chol): sand. Geological sand is a grain-size category (roughly 0.0625–2 mm), commonly mineral grains such as quartz; it is not simply all rock reduced to the smallest possible stones.
The sea of glass: the crystal sea before the throne (Rev 4:6), where the victors stand and sing the song of Moses and the Lamb (Rev 15:2–3).
Gog and Magog: the nations gathered against the camp of the saints after the thousand years, “the number of whom is as the sand of the sea” (Rev 20:8).
Berakhot 64a: the last page of the Talmud's first tractate. On Isaiah 54:13 it reads: “Read not banayikh, your children, but bonayikh, your builders.”
συναρμολογέω (synarmologeō): to fit together, joint to joint. “All the building fitly framed together” (Eph 2:21); “fitly joined together” (Eph 4:16).
גַּן נָעוּל (gan na'ul): a garden enclosed, locked. “A garden inclosed is my sister, my spouse” (Song 4:12).
The red heifer: slain without the camp and burned, its ashes mixed with running water to cleanse those defiled by death (Num 19). This Christian exhibit reads Hebrews 9:13–14 as its fulfillment in Christ; that is a theological reading, not a neutral historical description.
The city's 12 gates in Ezekiel 48:31–34, by side: north, Reuben, Judah, Levi; east, Joseph, Benjamin, Dan; south, Simeon, Issachar, Zebulun; west, Gad, Asher, Naphtali. Revelation 21:12 gives the gates the 12 tribes' names.
ὀδύσσομαι (odyssomai): a verb associated with anger or hostility. In Odyssey 19.406–409, Autolycus connects his name for his grandson to this word. The passage's direction and etymological force are debated; the traditional derivation is a WINK here, not a settled origin.
Οὖτις (Outis): “Nobody” — the name Odysseus gives the Cyclops (Odyssey 9.366).
Petition-and-answer journal: a notebook in 2 columns — the petition and its date, then the observed outcome and its date.
SPINE: a claim resting directly on the plain reading of Scripture.
SCAFFOLD: supporting evidence — history, language, tradition — that frames the Scripture but does not replace it.
CONVICTION: this site's reading, held firmly and marked plainly.
WINK: a coincidence noticed, not argued. Rhyme, never proof.
Linked reference works and primary texts used for specific notes and claims in this exhibit:
Zechariah 4:6–10; 3:9; 2:1–5; Ezra 3:8–13; Haggai 2:3, 10–23; 2 Kings 2:23; Genesis 1:14; 13:16; 15:5; 22:17; 27:15; 30:21; 33:19; 34; 41:45; 42:13; 48:5, 14, 19, 22; Exodus 14:30; Amos 7:2, 5, 7–8; 1 Samuel 16:11; Isaiah 28:16–17; 51:1–2; 53:3; 54:11–13; 57:20; 60:18, 22; Matthew 3:9; 18:6, 10; Mark 9:12; Luke 1:48; John 4; 10:22–39; Acts 2:5–11; 4:11; 8:4; Romans 9:27; 1 Corinthians 1:28; 1 Kings 4:20, 29; 6:7; 12:1, 25; 2 Kings 2:23; Nehemiah 3; 6:15–16; Deuteronomy 33:18–19; Joshua 24; Daniel 12:2–3; Ezekiel 37:14–17; 48:31–34; Ephesians 2:20–22; 4:16; Hebrews 9:13–14; 13:11–12; 1 Peter 2:4–5; Revelation 4:6; 5:6; 15:2–3; 17:15; 20:8; 21:1, 6, 12, 14–26; 22:1–2, 14–17; Psalm 118:22; 77:11; Song of Songs 4:12.
Also cited: 1 Maccabees 4:36–59; 2 Maccabees 10:5–8; Babylonian Talmud, Berakhot 64a; Pirkei de-Rabbi Eliezer 38; Targum Pseudo-Jonathan on Genesis 41:45; Homer, Odyssey 9.366, 19.406–409, and 21.