1. Hebrew Bible, Psalms, 8.11, 132.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ahab, king of israel Found in books: Avery Peck et al. (2014) 57| 132.2. "אֲשֶׁר נִשְׁבַּע לַיהוָה נָדַר לַאֲבִיר יַעֲקֹב׃", | 132.2. "How he swore unto the LORD, And vowed unto the Mighty One of Jacob:", |
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2. Hebrew Bible, Numbers, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Avery Peck et al. (2014) 179| 33.7. "וַיִּסְעוּ מֵאֵתָם וַיָּשָׁב עַל־פִּי הַחִירֹת אֲשֶׁר עַל־פְּנֵי בַּעַל צְפוֹן וַיַּחֲנוּ לִפְנֵי מִגְדֹּל׃", | 33.7. "And they journeyed from Etham, and turned back unto Pihahiroth, which is before Baal-zephon; and they pitched before Migdol.", |
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3. Hebrew Bible, Job, 18.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ahab, king Found in books: Nikolsky and Ilan (2014) 235 | 18.10. "A noose is hid for him in the ground, And a trap for him in the way.", |
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4. Hebrew Bible, Genesis, 28.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ahab, king of israel Found in books: Avery Peck et al. (2014) 57 | 28.20. "And Jacob vowed a vow, saying: ‘If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on,", |
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5. Hebrew Bible, Jeremiah, 2.28, 11.13, 20.6 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •ahab, king of israel •ahab, king Found in books: Avery Peck et al. (2014) 179; Nikolsky and Ilan (2014) 235| 2.28. "וְאַיֵּה אֱלֹהֶיךָ אֲשֶׁר עָשִׂיתָ לָּךְ יָקוּמוּ אִם־יוֹשִׁיעוּךָ בְּעֵת רָעָתֶךָ כִּי מִסְפַּר עָרֶיךָ הָיוּ אֱלֹהֶיךָ יְהוּדָה׃", 11.13. "כִּי מִסְפַּר עָרֶיךָ הָיוּ אֱלֹהֶיךָ יְהוּדָה וּמִסְפַּר חֻצוֹת יְרוּשָׁלִַם שַׂמְתֶּם מִזְבְּחוֹת לַבֹּשֶׁת מִזְבְּחוֹת לְקַטֵּר לַבָּעַל׃", 20.6. "וְאַתָּה פַשְׁחוּר וְכֹל יֹשְׁבֵי בֵיתֶךָ תֵּלְכוּ בַּשֶּׁבִי וּבָבֶל תָּבוֹא וְשָׁם תָּמוּת וְשָׁם תִּקָּבֵר אַתָּה וְכָל־אֹהֲבֶיךָ אֲשֶׁר־נִבֵּאתָ לָהֶם בַּשָּׁקֶר׃", | 2.28. "But where are thy gods that thou hast made thee? Let them arise, if they can save thee in the time of thy trouble; for according to the number of thy cities Are thy gods, O Judah.", 11.13. "For according to the number of thy cities are thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to the shameful thing, even altars to offer unto Baal.", 20.6. "And thou, Pashhur, and all that dwell in thy house shall go into captivity; and thou", |
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6. Hebrew Bible, Judges, 2.9, 22.21-22.22 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •ahab, king Found in books: Frey and Levison (2014) 160| 2.9. "וַיִּקְבְּרוּ אוֹתוֹ בִּגְבוּל נַחֲלָתוֹ בְּתִמְנַת־חֶרֶס בְּהַר אֶפְרָיִם מִצְּפוֹן לְהַר־גָּעַשׁ׃", | 2.9. "And they buried him in the border of his inheritance in Timnat-ĥeres, in the mount of Efrayim, on the north side of the hill Ga῾ash.", |
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7. Hebrew Bible, Habakkuk, 3.2 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •ahab, king of israel Found in books: Avery Peck et al. (2014) 57| 3.2. "יְהוָה שָׁמַעְתִּי שִׁמְעֲךָ יָרֵאתִי יְהוָה פָּעָלְךָ בְּקֶרֶב שָׁנִים חַיֵּיהוּ בְּקֶרֶב שָׁנִים תּוֹדִיעַ בְּרֹגֶז רַחֵם תִּזְכּוֹר׃", | 3.2. "O LORD, I have heard the report of Thee, and am afraid; O LORD, revive Thy work in the midst of the years, in the midst of the years make it known; In wrath remember compassion.", |
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8. Hebrew Bible, Isaiah, 10.10-10.11 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •ahab, king of israel Found in books: Avery Peck et al. (2014) 179| 10.11. "הֲלֹא כַּאֲשֶׁר עָשִׂיתִי לְשֹׁמְרוֹן וְלֶאֱלִילֶיהָ כֵּן אֶעֱשֶׂה לִירוּשָׁלִַם וְלַעֲצַבֶּיהָ׃", | 10.10. "As my hand hath reached the kingdoms of the idols, Whose graven images did exceed them of Jerusalem and of Samaria;", 10.11. "Shall I not, as I have done unto Samaria and her idols, So do to Jerusalem and her idols?’", |
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9. Hebrew Bible, 2 Samuel, 4.5-4.8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •ahab, king, Found in books: Bay (2022) 88| 4.5. "וַיֵּלְכוּ בְּנֵי־רִמּוֹן הַבְּאֵרֹתִי רֵכָב וּבַעֲנָה וַיָּבֹאוּ כְּחֹם הַיּוֹם אֶל־בֵּית אִישׁ בֹּשֶׁת וְהוּא שֹׁכֵב אֵת מִשְׁכַּב הַצָּהֳרָיִם׃", 4.6. "וְהֵנָּה בָּאוּ עַד־תּוֹךְ הַבַּיִת לֹקְחֵי חִטִּים וַיַּכֻּהוּ אֶל־הַחֹמֶשׁ וְרֵכָב וּבַעֲנָה אָחִיו נִמְלָטוּ׃", 4.7. "וַיָּבֹאוּ הַבַּיִת וְהוּא־שֹׁכֵב עַל־מִטָּתוֹ בַּחֲדַר מִשְׁכָּבוֹ וַיַּכֻּהוּ וַיְמִתֻהוּ וַיָּסִירוּ אֶת־רֹאשׁוֹ וַיִּקְחוּ אֶת־רֹאשׁוֹ וַיֵּלְכוּ דֶּרֶךְ הָעֲרָבָה כָּל־הַלָּיְלָה׃", 4.8. "וַיָּבִאוּ אֶת־רֹאשׁ אִישׁ־בֹּשֶׁת אֶל־דָּוִד חֶבְרוֹן וַיֹּאמְרוּ אֶל־הַמֶּלֶךְ הִנֵּה־רֹאשׁ אִישׁ־בֹּשֶׁת בֶּן־שָׁאוּל אֹיִבְךָ אֲשֶׁר בִּקֵּשׁ אֶת־נַפְשֶׁךָ וַיִּתֵּן יְהוָה לַאדֹנִי הַמֶּלֶךְ נְקָמוֹת הַיּוֹם הַזֶּה מִשָּׁאוּל וּמִזַּרְעוֹ׃", | 4.5. "And the sons of Rimmon the Be᾽eroti, Rekhav and Ba῾ana, went, and came about the heat of the day to the house of Ish-boshet, who was lying down for his midday rest.", 4.6. "And they came into the midst of the house, as though they would have fetched wheat; and they smote him in the belly: and Rekhav and Ba῾ana his brother escaped.", 4.7. "For when they came into the house, he lay on his bed in his bedchamber, and they smote him, and slew him, and beheaded him, and took his head, and went away through the ῾Arava all night.", 4.8. "And they brought the head of Ish-boshet to David to Ĥevron, and said to the king, Behold the head of Ish-boshet the son of Sha᾽ul thy enemy, who sought thy life; and the Lord has avenged my lord the king this day of Sha᾽ul and of his seed.", |
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10. Hebrew Bible, 2 Kings, 3.8-3.9, 3.11-3.19, 10.1, 13.6, 23.19 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •ahab, king, •ahab, king of israel Found in books: Avery Peck et al. (2014) 57, 179; Bay (2022) 228| 3.8. "וַיֹּאמֶר אֵי־זֶה הַדֶּרֶךְ נַעֲלֶה וַיֹּאמֶר דֶּרֶךְ מִדְבַּר אֱדוֹם׃", 3.9. "וַיֵּלֶךְ מֶלֶךְ יִשְׂרָאֵל וּמֶלֶך־יְהוּדָה וּמֶלֶךְ אֱדוֹם וַיָּסֹבּוּ דֶּרֶךְ שִׁבְעַת יָמִים וְלֹא־הָיָה מַיִם לַמַּחֲנֶה וְלַבְּהֵמָה אֲשֶׁר בְּרַגְלֵיהֶם׃", 3.11. "וַיֹּאמֶר יְהוֹשָׁפָט הַאֵין פֹּה נָבִיא לַיהוָה וְנִדְרְשָׁה אֶת־יְהוָה מֵאוֹתוֹ וַיַּעַן אֶחָד מֵעַבְדֵי מֶלֶךְ־יִשְׂרָאֵל וַיֹּאמֶר פֹּה אֱלִישָׁע בֶּן־שָׁפָט אֲשֶׁר־יָצַק מַיִם עַל־יְדֵי אֵלִיָּהוּ׃", 3.12. "וַיֹּאמֶר יְהוֹשָׁפָט יֵשׁ אוֹתוֹ דְּבַר־יְהוָה וַיֵּרְדוּ אֵלָיו מֶלֶךְ יִשְׂרָאֵל וִיהוֹשָׁפָט וּמֶלֶךְ אֱדוֹם׃", 3.13. "וַיֹּאמֶר אֱלִישָׁע אֶל־מֶלֶךְ יִשְׂרָאֵל מַה־לִּי וָלָךְ לֵךְ אֶל־נְבִיאֵי אָבִיךָ וְאֶל־נְבִיאֵי אִמֶּךָ וַיֹּאמֶר לוֹ מֶלֶךְ יִשְׂרָאֵל אַל כִּי־קָרָא יְהוָה לִשְׁלֹשֶׁת הַמְּלָכִים הָאֵלֶּה לָתֵת אוֹתָם בְּיַד־מוֹאָב׃", 3.14. "וַיֹּאמֶר אֱלִישָׁע חַי־יְהוָה צְבָאוֹת אֲשֶׁר עָמַדְתִּי לְפָנָיו כִּי לוּלֵי פְּנֵי יְהוֹשָׁפָט מֶלֶךְ־יְהוּדָה אֲנִי נֹשֵׂא אִם־אַבִּיט אֵלֶיךָ וְאִם־אֶרְאֶךָּ׃", 3.15. "וְעַתָּה קְחוּ־לִי מְנַגֵּן וְהָיָה כְּנַגֵּן הַמְנַגֵּן וַתְּהִי עָלָיו יַד־יְהוָה׃", 3.16. "וַיֹּאמֶר כֹּה אָמַר יְהוָה עָשֹׂה הַנַּחַל הַזֶּה גֵּבִים גֵּבִים׃", 3.17. "כִּי־כֹה אָמַר יְהוָה לֹא־תִרְאוּ רוּחַ וְלֹא־תִרְאוּ גֶשֶׁם וְהַנַּחַל הַהוּא יִמָּלֵא מָיִם וּשְׁתִיתֶם אַתֶּם וּמִקְנֵיכֶם וּבְהֶמְתְּכֶם׃", 3.18. "וְנָקַל זֹאת בְּעֵינֵי יְהוָה וְנָתַן אֶת־מוֹאָב בְּיֶדְכֶם׃", 3.19. "וְהִכִּיתֶם כָּל־עִיר מִבְצָר וְכָל־עִיר מִבְחוֹר וְכָל־עֵץ טוֹב תַּפִּילוּ וְכָל־מַעְיְנֵי־מַיִם תִּסְתֹּמוּ וְכֹל הַחֶלְקָה הַטּוֹבָה תַּכְאִבוּ בָּאֲבָנִים׃", 10.1. "דְּעוּ אֵפוֹא כִּי לֹא יִפֹּל מִדְּבַר יְהוָה אַרְצָה אֲשֶׁר־דִּבֶּר יְהוָה עַל־בֵּית אַחְאָב וַיהוָה עָשָׂה אֵת אֲשֶׁר דִּבֶּר בְּיַד עַבְדּוֹ אֵלִיָּהוּ׃", 10.1. "וּלְאַחְאָב שִׁבְעִים בָּנִים בְּשֹׁמְרוֹן וַיִּכְתֹּב יֵהוּא סְפָרִים וַיִּשְׁלַח שֹׁמְרוֹן אֶל־שָׂרֵי יִזְרְעֶאל הַזְּקֵנִים וְאֶל־הָאֹמְנִים אַחְאָב לֵאמֹר׃", 13.6. "אַךְ לֹא־סָרוּ מֵחַטֹּאות בֵּית־יָרָבְעָם אֲשֶׁר־החטי [הֶחֱטִיא] אֶת־יִשְׂרָאֵל בָּהּ הָלָךְ וְגַם הָאֲשֵׁרָה עָמְדָה בְּשֹׁמְרוֹן׃", 23.19. "וְגַם אֶת־כָּל־בָּתֵּי הַבָּמוֹת אֲשֶׁר בְּעָרֵי שֹׁמְרוֹן אֲשֶׁר עָשׂוּ מַלְכֵי יִשְׂרָאֵל לְהַכְעִיס הֵסִיר יֹאשִׁיָּהוּ וַיַּעַשׂ לָהֶם כְּכָל־הַמַּעֲשִׂים אֲשֶׁר עָשָׂה בְּבֵית־אֵל׃", | 3.8. "And he said: ‘Which way shall we go up?’ And he answered: ‘The way of the wilderness of Edom.’", 3.9. "So the king of Israel went, and the king of Judah, and the king of Edom; and they made a circuit of seven days’journey; and there was no water for the host, nor for the beasts that followed them.", 3.11. "But Jehoshaphat said: ‘Is there not here a prophet of the LORD, that we may inquire of the LORD by him?’ And one of the king of Israel’s servants answered and said: ‘Elisha the son of Shaphat is here, who poured water on the hands of Elijah.’", 3.12. "And Jehoshaphat said: ‘The word of the LORD is with him.’ So the king of Israel and Jehoshaphat and the king of Edom went down to him.", 3.13. "And Elisha said unto the king of Israel: ‘What have I to do with thee? get thee to the prophets of thy father, and to the prophets of thy mother.’ And the king of Israel said unto him: ‘Nay; for the LORD hath called these three kings together to deliver them into the hand of Moab.’", 3.14. "And Elisha said: ‘As the LORD of hosts liveth, before whom I stand, surely, were it not that I regard the presence of Jehoshaphat the king of Judah, I would not look toward thee, nor see thee.", 3.15. "But now bring me a minstrel.’ And it came to pass, when the minstrel played, that the hand of the LORD came upon him.", 3.16. "And he said: ‘Thus saith the LORD: Make this valley full of trenches.", 3.17. "For thus saith the LORD: Ye shall not see wind, neither shall ye see rain, yet that valley shall be filled with water; and ye shall drink, both ye and your cattle and your beasts.", 3.18. "And this is but a light thing in the sight of the LORD; He will also deliver the Moabites into your hand.", 3.19. "And ye shall smite every fortified city, and every choice city, and shall fell every good tree, and stop all fountains of water, and mar every good piece of land with stones.’", 10.1. "Now Ahab had seventy sons in Samaria. And Jehu wrote letters, and sent to Samaria, unto the rulers of Jezreel, even the elders, and unto them that brought up [the sons of] Ahab, saying:", 13.6. "Nevertheless they departed not from the sins of the house of Jeroboam, wherewith he made Israel to sin, but walked therein; and there remained the Asherah also in Samaria.—", 23.19. "And all the houses also of the high places that were in the cities of Samaria, which the kings of Israel had made to provoke [the LORD], Josiah took away, and did to them according to all the acts that he had done in Beth-el.", |
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11. Hebrew Bible, 1 Samuel, 1.11 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •ahab, king of israel Found in books: Avery Peck et al. (2014) 57| 1.11. "וַתִּדֹּר נֶדֶר וַתֹּאמַר יְהוָה צְבָאוֹת אִם־רָאֹה תִרְאֶה בָּעֳנִי אֲמָתֶךָ וּזְכַרְתַּנִי וְלֹא־תִשְׁכַּח אֶת־אֲמָתֶךָ וְנָתַתָּה לַאֲמָתְךָ זֶרַע אֲנָשִׁים וּנְתַתִּיו לַיהוָה כָּל־יְמֵי חַיָּיו וּמוֹרָה לֹא־יַעֲלֶה עַל־רֹאשׁוֹ׃", | 1.11. "And she vowed a vow, and said, O Lord of hosts, if Thou wilt indeed look on the affliction of Thy handmaid, and remember me, and not forget Thy handmaid, but wilt give to Thy handmaid a man child, then I will give him to the Lord all the days of his life, and no razor shall come upon his head.", |
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12. Hebrew Bible, 1 Kings, 16.33, 22.20 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Avery Peck et al. (2014) 179; Nikolsky and Ilan (2014) 235| 16.33. "וַיַּעַשׂ אַחְאָב אֶת־הָאֲשֵׁרָה וַיּוֹסֶף אַחְאָב לַעֲשׂוֹת לְהַכְעִיס אֶת־יְהֹוָה אֱלֹהֵי יִשְׂרָאֵל מִכֹּל מַלְכֵי יִשְׂרָאֵל אֲשֶׁר הָיוּ לְפָנָיו׃", | 16.33. "And Ahab made the Asherah; and Ahab did yet more to provoke the LORD, the God of Israel, than all the kings of Israel that were before him.", 22.20. "And the LORD said: Who shall entice Ahab, that he may go up and fall at Ramoth-gilead. And one said: On this manner; and another said: On that manner.", |
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13. Hebrew Bible, Amos, 3.15, 8.14 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •ahab, king of israel Found in books: Avery Peck et al. (2014) 57, 179| 3.15. "וְהִכֵּיתִי בֵית־הַחֹרֶף עַל־בֵּית הַקָּיִץ וְאָבְדוּ בָּתֵּי הַשֵּׁן וְסָפוּ בָּתִּים רַבִּים נְאֻם־יְהוָה׃", 8.14. "הַנִּשְׁבָּעִים בְּאַשְׁמַת שֹׁמְרוֹן וְאָמְרוּ חֵי אֱלֹהֶיךָ דָּן וְחֵי דֶּרֶךְ בְּאֵר־שָׁבַע וְנָפְלוּ וְלֹא־יָקוּמוּ עוֹד׃", | 3.15. "And I will smite the winter-house with the summer-house; And the houses of ivory shall perish, And the great houses shall have an end, Saith the LORD.", 8.14. "They that swear by the sin of Samaria, And say: ‘As thy God, O Dan, liveth’; And: ‘As the way of Beer-sheba liveth’; Even they shall fall, and never rise up again.", |
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14. Hebrew Bible, 1 Chronicles, 29.9-29.10 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ahab, king of israel Found in books: Avery Peck et al. (2014) 57| 29.9. "וַיִּשְׂמְחוּ הָעָם עַל־הִתְנַדְּבָם כִּי בְּלֵב שָׁלֵם הִתְנַדְּבוּ לַיהוָה וְגַם דָּוִיד הַמֶּלֶךְ שָׂמַח שִׂמְחָה גְדוֹלָה׃", | 29.9. "Then the people rejoiced, for that they offered willingly, because with a whole heart they offered willingly to the LORD; and David the king also rejoiced with great joy.", 29.10. "Wherefore David blessed the LORD before all the congregation; and David said: ‘Blessed be Thou, O LORD, the God of Israel our father, for ever and ever.", |
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| 15. New Testament, Acts, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ahab, king, Found in books: Bay (2022) 88 |
16. Josephus Flavius, Jewish Antiquities, 9.27, 9.29-9.43 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ahab, king, Found in books: Bay (2022) 228 | 9.27. 2. Accordingly the king in a very little time died, as Elijah had foretold; but Jehoram his brother succeeded him in the kingdom, for he died without children: but for this Jehoram, he was like his father Ahab in wickedness, and reigned twelve years, indulging himself in all sorts of wickedness and impiety towards God, for, leaving off his worship, he worshipped foreign gods; but in other respects he was an active man. 9.29. 1. When Joram had taken upon him the kingdom, he determined to make an expedition against the king of Moab, whose name was Mesha; for, as we told you before, he was departed from his obedience to his brother [Ahaziah], while he paid to his father Ahab two hundred thousand sheep, with their fleeces of wool. 9.30. When therefore he had gathered his own army together, he sent also to Jehoshaphat, and entreated him, that since he had from the beginning been a friend to his father, he would assist him in the war that he was entering into against the Moabites, who had departed from their obedience, who not only himself promised to assist him, but would also oblige the king of Edom, who was under his authority, to make the same expedition also. 9.31. When Joram had received these assurances of assistance from Jehoshaphat, he took his army with him, and came to Jerusalem; and when he had been sumptuously entertained by the king of Jerusalem, it was resolved upon by them to take their march against their enemies through the wilderness of Edom. 9.32. And when they had taken a compass of seven days’ journey, they were in distress for want of water for the cattle, and for the army, from the mistake of their roads by the guides that conducted them, insomuch that they were all in an agony, especially Joram; and cried to God, by reason of their sorrow, and [desired to know] what wickedness had been committed by them that induced him to deliver three kings together, without fighting, unto the king of Moab. 9.33. But Jehoshaphat, who was a righteous man, encouraged him, and bade him send to the camp, and know whether any prophet of God was come along with them, that we might by him learn from God what we should do. And when one of the servants of Joram said that he had seen there Elisha, the son of Shaphat, the disciple of Elijah, the three kings went to him, at the entreaty of Jehoshaphat; 9.34. and when they were come at the prophet’s tent, which tent was pitched out of the camp, they asked him what would become of the army? and Joram was particularly very pressing with him about it. And when he replied to him, that he should not trouble him, but go to his father’s and mother’s prophets, for they [to be sure] were true prophets, he still desired him to prophesy, and to save them. 9.35. So he swore by God that he would not answer him, unless it were on account of Jehoshaphat, who was a holy and righteous man; and when, at his desire, they brought him a man that could play on the psaltery, the Divine Spirit came upon him as the music played, and he commanded them to dig many trenches in the valley; 9.36. for, said he, “though there appear neither cloud, nor wind, nor storm of rain, ye shall see this river full of water, till the army and the cattle be saved for you by drinking of it. Nor will this be all the favor that you shall receive from God, but you shall also overcome your enemies, and take the best and strongest cities of the Moabites, and you shall cut down their fruit trees, and lay waste their country, and stop up their fountains and rivers.” 9.37. 2. When the prophet had said this, the next day, before the sun-rising, a great torrent ran strongly; for God had caused it to rain very plentifully at the distance of three days’ journey into Edom, so that the army and the cattle found water to drink in abundance. 9.38. But when the Moabites heard that the three kings were coming upon them, and made their approach through the wilderness, the king of Moab gathered his army together presently, and commanded them to pitch their camp upon the mountains, that when the enemies should attempt to enter their country, they might not be concealed from them. 9.39. But when at the rising of the sun they saw the water in the torrent, for it was not far from the land of Moab, and that it was of the color of blood, for at such a time the water especially looks red, by the shining of the sun upon it, they formed a false notion of the state of their enemies, as if they had slain one another for thirst; and that the river ran with their blood. 9.40. However, supposing that this was the case, they desired their king would send them out to spoil their enemies; whereupon they all went in haste, as to an advantage already gained, and came to the enemy’s camp, as supposing them destroyed already. But their hope deceived them; for as their enemies stood round about them, some of them were cut to pieces, and others of them were dispersed, and fled to their own country. 9.41. And when the kings fell into the land of Moab, they overthrew the cities that were in it, and spoiled their fields, and marred them, filling them with stones out of the brooks, and cut down the best of their trees, and stopped up their fountains of water, and overthrew their walls to their foundations. 9.42. But the king of Moab, when he was pursued, endured a siege; and seeing his city in danger of being overthrown by force, made a sally, and went out with seven hundred men, in order to break through the enemy’s camp with his horsemen, on that side where the watch seemed to be kept most negligently; and when, upon trial, he could not get away, for he lighted upon a place that was carefully watched, he returned into the city, and did a thing that showed despair and the utmost distress; 9.43. for he took his eldest son, who was to reign after him, and lifting him up upon the wall, that he might be visible to all the enemies, he offered him as a whole burnt-offering to God, whom, when the kings saw, they commiserated the distress that was the occasion of it, and were so affected, in way of humanity and pity, that they raised the siege, and every one returned to his own house. |
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17. Josephus Flavius, Jewish War, 2.93-2.99 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ahab, king, Found in books: Bay (2022) 89 | 2.93. 3. So Caesar, after he had heard both sides, dissolved the assembly for that time; but a few days afterward, he gave the one half of Herod’s kingdom to Archelaus, by the name of Ethnarch, and promised to make him king also afterward, if he rendered himself worthy of that dignity. 2.94. But as to the other half, he divided it into two tetrarchies, and gave them to two other sons of Herod, the one of them to Philip, and the other to that Antipas who contested the kingdom with Archelaus. 2.95. Under this last was Perea and Galilee, with a revenue of two hundred talents; but Batanea, and Trachonitis, and Auranitis, and certain parts of Zeno’s house about Jamnia, with a revenue of a hundred talents, were made subject to Philip; 2.96. while Idumea, and all Judea, and Samaria were parts of the ethnarchy of Archelaus, although Samaria was eased of one quarter of its taxes, out of regard to their not having revolted with the rest of the nation. 2.97. He also made subject to him the following cities, viz. Strato’s Tower, and Sebaste, and Joppa, and Jerusalem; but as to the Grecian cities, Gaza, and Gadara, and Hippos, he cut them off from the kingdom, and added them to Syria. Now the revenue of the country that was given to Archelaus was four hundred talents. 2.98. Salome also, besides what the king had left her in his testaments, was now made mistress of Jamnia, and Ashdod, and Phasaelis. Caesar did moreover bestow upon her the royal palace of Ascalon; by all which she got together a revenue of sixty talents; but he put her house under the ethnarchy of Archelaus. 2.99. And for the rest of Herod’s offspring, they received what was bequeathed to them in his testaments; but, besides that, Caesar granted to Herod’s two virgin daughters five hundred thousand [drachmae] of silver, and gave them in marriage to the sons of Pheroras: |
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18. New Testament, 1 Thessalonians, 2.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ahab, king, Found in books: Bay (2022) 88| 2.15. τῶν καὶ τὸν κύριον ἀποκτεινάντων Ἰησοῦν καὶ τοὺς προφήτας καὶ ἡμᾶς ἐκδιωξάντων, καὶ θεῷ μὴ ἀρεσκόντων, καὶ πᾶσιν ἀνθρώποις ἐναντίων, | 2.15. who killed both the Lord Jesus and their own prophets, and drove us out, and didn't please God, and are contrary to all men; |
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19. New Testament, Luke, 11.47 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ahab, king, Found in books: Bay (2022) 88| 11.47. οὐαὶ ὑμῖν, ὅτι οἰκοδομεῖτε τὰ μνημεῖα τῶν προφητῶν οἱ δὲ πατέρες ὑμῶν ἀπέκτειναν αὐτούς. | 11.47. Woe to you! For you build the tombs of the prophets, and your fathers killed them. |
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| 20. Palestinian Talmud, Kilayim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
21. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •ahab, king, Found in books: Bay (2022) 228| 30b. כל יומא דשבתא הוה יתיב וגריס כולי יומא ההוא יומא דבעי למינח נפשיה קם מלאך המות קמיה ולא יכיל ליה דלא הוה פסק פומיה מגירסא אמר מאי אעביד ליה הוה ליה בוסתנא אחורי ביתיה אתא מלאך המות סליק ובחיש באילני נפק למיחזי הוה סליק בדרגא איפחית דרגא מתותיה אישתיק ונח נפשיה,שלח שלמה לבי מדרשא אבא מת ומוטל בחמה וכלבים של בית אבא רעבים מה אעשה שלחו ליה חתוך נבלה והנח לפני הכלבים ואביך הנח עליו ככר או תינוק וטלטלו ולא יפה אמר שלמה (קהלת ט, ד) כי לכלב חי הוא טוב מן האריה המת ולענין שאילה דשאילנא קדמיכון נר קרויה נר ונשמתו של אדם קרויה נר מוטב תכבה נר של בשר ודם מפני נרו של הקב"ה:,אמר רב יהודה בריה דרב שמואל בר שילת משמיה דרב בקשו חכמים לגנוז ספר קהלת מפני שדבריו סותרין זה את זה ומפני מה לא גנזוהו מפני שתחילתו דברי תורה וסופו דברי תורה תחילתו דברי תורה דכתיב (קהלת א, ג) מה יתרון לאדם בכל עמלו שיעמול תחת השמש ואמרי דבי ר' ינאי תחת השמש הוא דאין לו קודם שמש יש לו סופו דברי תורה דכתיב (קהלת יב, יג) סוף דבר הכל נשמע את האלהים ירא ואת מצותיו שמור כי זה כל האדם מאי כי זה כל האדם אמר רבי (אליעזר) כל העולם כולו לא נברא אלא בשביל זה ר' אבא בר כהנא אמר שקול זה כנגד כל העולם כולו שמעון בן עזאי אומר ואמרי לה שמעון בן זומא אומר לא נברא כל העולם כולו אלא לצוות לזה,ומאי דבריו סותרין זה את זה כתיב (קהלת ז, ג) טוב כעס משחוק וכתיב (קהלת ב, ב) לשחוק אמרתי מהלל כתיב (קהלת ח, טו) ושבחתי אני את השמחה וכתיב (קהלת ב, ב) ולשמחה מה זה עושה לא קשיא טוב כעס משחוק טוב כעס שכועס הקב"ה על הצדיקים בעוה"ז משחוק שמשחק הקב"ה על הרשעים בעולם הזה ולשחוק אמרתי מהלל זה שחוק שמשחק הקב"ה עם הצדיקים בעולם הבא,ושבחתי אני את השמחה שמחה של מצוה ולשמחה מה זה עושה זו שמחה שאינה של מצוה ללמדך שאין שכינה שורה לא מתוך עצבות ולא מתוך עצלות ולא מתוך שחוק ולא מתוך קלות ראש ולא מתוך שיחה ולא מתוך דברים בטלים אלא מתוך דבר שמחה של מצוה שנאמר (מלכים ב ג, טו) ועתה קחו לי מנגן והיה כנגן המנגן ותהי עליו יד ה' אמר רב יהודה וכן לדבר הלכה אמר רבא וכן לחלום טוב,איני והאמר רב גידל אמר רב כל תלמיד חכם שיושב לפני רבו ואין שפתותיו נוטפות מר תכוינה שנאמר (שיר השירים ה, יג) שפתותיו שושנים נוטפות מור עובר אל תקרי מור עובר אלא מר עובר אל תקרי שושנים אלא ששונים לא קשיא הא ברבה והא בתלמיד ואיבעית אימא הא והא ברבה ולא קשיא הא מקמי דלפתח הא לבתר דפתח כי הא דרבה מקמי דפתח להו לרבנן אמר מילתא דבדיחותא ובדחי רבנן לסוף יתיב באימתא ופתח בשמעתא,ואף ספר משלי בקשו לגנוז שהיו דבריו סותרין זה את זה ומפני מה לא גנזוהו אמרי ספר קהלת לאו עיינינן ואשכחינן טעמא הכא נמי ליעיינן ומאי דבריו סותרים זה את זה כתיב (משלי כו, ד) אל תען כסיל כאולתו וכתיב (משלי כו, ה) ענה כסיל כאולתו לא קשיא הא בדברי תורה הא במילי דעלמא,כי הא דההוא דאתא לקמיה דרבי אמר ליה אשתך אשתי ובניך בני אמר ליה רצונך שתשתה כוס של יין שתה ופקע ההוא דאתא לקמיה דרבי חייא אמר ליה אמך אשתי ואתה בני אמר ליה רצונך שתשתה כוס של יין שתה ופקע אמר רבי חייא אהניא ליה צלותיה לרבי דלא לשווייה בני ממזירי דרבי כי הוה מצלי אמר יהי רצון מלפניך ה' אלהינו שתצילני היום מעזי. פנים ומעזות פנים,בדברי תורה מאי היא כי הא דיתיב רבן גמליאל וקא דריש עתידה אשה שתלד בכל יום שנאמר (ירמיהו לא, ח) הרה ויולדת יחדיו ליגלג עליו אותו תלמיד אמר אין כל חדש תחת השמש א"ל בא ואראך דוגמתן בעוה"ז נפק אחוי ליה תרנגולת,ותו יתיב רבן גמליאל וקא דריש עתידים אילנות שמוציאין פירות בכל יום שנאמר (יחזקאל יז, כג) ונשא ענף ועשה פרי מה ענף בכל יום אף פרי בכל יום ליגלג עליו אותו תלמיד אמר והכתיב אין כל חדש תחת השמש א"ל בא ואראך דוגמתם בעולם הזה נפק אחוי ליה צלף,ותו יתיב רבן גמליאל וקא דריש עתידה ארץ ישראל שתוציא גלוסקאות וכלי מילת שנאמר (תהלים עב, טז) יהי פסת בר בארץ ליגלג עליו אותו תלמיד ואמר אין כל חדש תחת השמש אמר ליה בא ואראך דוגמתן בעולם הזה נפק אחוי ליה כמיהין ופטריות ואכלי מילת נברא בר קורא:,. ת"ר לעולם יהא אדם ענוותן כהלל ואל יהא קפדן כשמאי מעשה בשני בני אדם | 30b. What did David do? b Every Shabbat he would sit and learn all day /b long to protect himself from the Angel of Death. On b that day on which /b the Angel of Death b was supposed to put his soul to rest, /b the day on which David was supposed to die, b the Angel of Death stood before him and was unable /b to overcome him because b his mouth did not pause from study. /b The Angel of Death b said: What shall I do to him? David had a garden [ i bustana /i ] behind his house; the Angel of Death came, climbed, and shook the trees. /b David b went out to see. /b As b he climbed the stair, the stair broke beneath him. /b He was startled and b was silent, /b interrupted his studies for a moment, b and died. /b ,Since David died in the garden, b Solomon sent /b the following question b to the study hall: Father died and is lying in the sun, and the dogs of father’s house are hungry. /b There is room for concern lest the dogs come and harm his body. What shall I do? b They sent /b an answer b to him: Cut up an /b animal b carcass and place it before the dogs. /b Since the dogs are hungry, handling the animal carcass to feed them is permitted. b And /b with regard to b your father, /b it is prohibited to move his body directly. b Place a loaf /b of bread b or an infant on top of him, and /b you can b move him /b into the shade due to the bread or the infant. b And /b is it b not appropriate /b what b Solomon said: “ /b F b or a living dog is better than a dead lion.” /b The ultimate conclusion of this discussion is that life is preferable to death. b And /b now, b with regard to the question that I asked before you; /b Rav Tanḥum spoke modestly, as, actually, they had asked him the question. b A lamp is called i ner /i and a person’s soul is /b also b called i ner /i , /b as it is written: “The spirit of man is the lamp [ i ner /i ] of the Lord” (Proverbs 20:27). b It is preferable /b that b the lamp of /b a being of b flesh and blood, /b an actual lamp, b will be extinguished in favor of the lamp of the Holy One, Blessed be He, /b a person’s soul. Therefore, one is permitted to extinguish a flame for the sake of a sick person.,Since contradictions in Ecclesiastes were mentioned, the Gemara cites additional relevant sources. b Rav Yehuda, son of Rav Shmuel bar Sheilat, said in the name of Rav: The Sages sought to suppress the book of Ecclesiastes /b and declare it apocryphal b because its statements contradict each other /b and it is liable to confuse its readers. b And why did they not suppress it? Because its beginning /b consists of b matters of Torah and its end /b consists of b matters of Torah. /b The ostensibly contradictory details are secondary to the essence of the book, which is Torah. The Gemara elaborates: b Its beginning /b consists of b matters of Torah, as it is written: “What profit has man of all his labor which he labors under the sun?” /b (Ecclesiastes 1:3), b and /b the Sages of b the school /b of b Rabbi Yannai said: /b By inference: b Under the sun is where /b man b has no /b profit from his labor; however, b before the sun, /b i.e., when engaged in the study of Torah, which preceded the sun, b he does have /b profit. b Its ending /b consists of b matters of Torah, as it is written: “The end of the matter, all having been heard: Fear God, and keep His mitzvot; for this is the whole man” ( /b Ecclesiastes 12:13). With regard to this verse, the Gemara asks: b What is /b the meaning of the phrase: b For this is the whole man? Rabbi Eliezer said: The entire world was only created for this /b person. b Rabbi Abba bar Kahana said: This /b person b is equivalent to the entire world. Shimon ben Azzai says and some say /b that b Shimon ben Zoma says: The entire world was only created as companion to this /b man, so that he will not be alone., b And /b to the essence of the matter, the Gemara asks: b What is /b the meaning of: b Its statements /b that b contradict each other? It is written: “Vexation is better than laughter” /b (Ecclesiastes 7:3), b and it is written: “I said of laughter: It is praiseworthy” /b (Ecclesiastes 2:2), which is understood to mean that laughter is commendable. Likewise in one verse b it is written: “So I commended mirth” /b (Ecclesiastes 8:15), b and /b in another verse b it is written: “And of mirth: What does it accomplish?” /b (Ecclesiastes 2:2). The Gemara answers: This is b not difficult, /b as the contradiction can be resolved. b Vexation is better than laughter /b means: The b vexation /b of b the Holy One, Blessed be He, toward the righteous in this world is preferable to the laughter which the Holy One, Blessed be He, laughs with the wicked in this world /b by showering them with goodness. b I said of laughter: It is praiseworthy, that is /b the b laughter which the Holy One, Blessed be He, laughs with the righteous in the World-to-Come. /b ,Similarly, “ b So I commended mirth,” /b that is b the joy of a mitzva. “And of mirth: What does it accomplish?” that is joy that is not /b the joy b of a mitzva. /b The praise of joy mentioned here is b to teach you that the Divine Presence rests /b upon an individual b neither from /b an atmosphere of b sadness, nor from /b an atmosphere of b laziness, nor from /b an atmosphere of b laughter, nor from /b an atmosphere of b frivolity, nor from /b an atmosphere of b idle conversation, nor from /b an atmosphere of b idle chatter, but rather from /b an atmosphere imbued with b the joy of /b a b mitzva. As it was stated /b with regard to Elisha that after he became angry at the king of Israel, his prophetic spirit left him until he requested: b “But now bring me a minstrel; and it came to pass, when the minstrel played, that the hand of the Lord came upon him” /b (II Kings 3:15). b Rav Yehuda said: And, so /b too, one should be joyful before stating b a matter of i halakha /i . Rava said: And, so too, /b one should be joyful before going to sleep in order b to /b have a b good dream. /b ,The Gemara asks: Is b that so, /b that one should introduce matters of i halakha /i joyfully? b Didn’t Rav Giddel say /b that b Rav said: Any Torah scholar who sits before his teacher and his lips are not dripping with myrrh /b due to fear of his teacher, those lips b shall be burnt, /b as b it is stated: “His lips are as lilies, dripping with flowing myrrh [ i shoshanim notefot mor over /i ]” /b (Song of Songs 5:13)? He interpreted homiletically: b Do not read i mor over /i , flowing myrrh; rather, /b read b i mar over /i , flowing bitterness. /b Likewise, b do not read i shoshanim /i , lilies; rather, /b read b i sheshonim /i , that are studying, /b meaning that lips that are studying Torah must be full of bitterness. The Gemara explains: This is b not difficult, /b there is no contradiction here, as b this, /b where it was taught that one should introduce matters of i halakha /i joyfully, is referring b to a rabbi, and that, /b where it was taught that one must be filled with bitterness, is referring b to a student, /b who must listen to his teacher with trepidation. b And if you wish, say /b instead that b this and that /b are referring b to a rabbi, and /b it is b not difficult. This, /b where it was taught that he must be joyful, is b before /b he b begins /b teaching, whereas b that, /b where it was taught that he must be filled with bitterness and trepidation, is b after /b he already b began /b teaching i halakha /i . That explanation is b like that which Rabba /b did. b Before he began /b teaching i halakha /i b to the Sages, he would say something humorous and the Sages would be cheered. Ultimately, he sat in trepidation and began /b teaching the i halakha /i ., b And, /b the Gemara continues, the Sages b sought to suppress the book of Proverbs as well /b because b its statements contradict each other. And why did they not suppress it? They said: /b In the case of b the book of Ecclesiastes, didn’t we analyze it and find an explanation /b that its statements were not contradictory? b Here too, let us analyze it. And what is /b the meaning of: b Its statements contradict each other? /b On the one hand, b it is written: “Answer not a fool according to his folly, /b lest you also be like him” (Proverbs 26:4), b and /b on the other hand, b it is written: “Answer a fool according to his folly, /b lest he be wise in his own eyes” (Proverbs 26:5). The Gemara resolves this apparent contradiction: This is b not difficult, /b as b this, /b where one should answer a fool, is referring to a case where the fool is making claims b about Torah matters; /b whereas b that, /b where one should not answer him, is referring to a case where the fool is making claims b about mundane matters. /b ,The Gemara relates how Sages conducted themselves in both of those circumstances. b As in /b the case b of that /b man b who came before Rabbi /b Yehuda HaNasi and b said to him: Your wife /b is b my wife and your children /b are b my children, /b Rabbi Yehuda HaNasi b said to him: /b Would b you like to drink a cup of wine? He drank and burst /b and died. Similarly, the Gemara relates: b There was that man who came before Rabbi Ḥiyya and said to him: Your mother /b is b my wife, and you /b are b my son. He said to him: /b Would b you like to drink a cup of wine? He drank and burst /b and died. b Rabbi Ḥiyya said /b with regard to the incident involving Rabbi Yehuda HaNasi: b Rabbi /b Yehuda HaNasi’s b prayer /b that b his children will not be rendered i mamzerim /i , /b children of illicit relations, b was effective for him. As when Rabbi /b Yehuda HaNasi b would pray, he said /b after his prayer: b May it be Your will, O Lord, my God, that You will deliver me today from impudent people and from insolence. /b Insolence, in this case, refers to i mamzerut /i . It was due to his prayer that that man burst and was unsuccessful in disparaging Rabbi Yehuda HaNasi’s children., b In matters of Torah, what is /b the case with regard to which the verse said that one should respond to a fool’s folly? b As in /b the case b where Rabban Gamliel was sitting and he interpreted /b a verse b homiletically: In the future, /b in the World-to-Come, b a woman will give birth every day, as it says: “The woman with child and her that gives birth together” /b (Jeremiah 31:7), explaining that birth will occur on the same day as conception. b A certain student scoffed at him /b and b said: /b That cannot be, as it has already been stated: b “There is nothing new under the sun” /b (Ecclesiastes 1:9). Rabban Gamliel b said to him: Come and I will show you an example /b of this b in this world. He took him outside and showed him a chicken /b that lays eggs every day., b And furthermore: Rabban Gamliel sat and interpreted /b a verse b homiletically: In the future, /b in the World-to-Come, b trees will produce fruits every day, as it is stated: “And it shall bring forth branches and bear fruit” /b (Ezekiel 17:23); b just as a branch /b grows b every day, so too, fruit /b will be produced b every day. A certain student scoffed at him /b and b said: Isn’t it written: There is nothing new under the sun? He said to him: Come and I will show you an example /b of this b in this world. He went outside and showed him a caper bush, /b part of which is edible during each season of the year., b And furthermore: Rabban Gamliel sat and interpreted /b a verse b homiletically: In the future, /b the World-to-Come, b Eretz Yisrael will produce cakes and /b fine b wool garments /b that will grow in the ground, b as it is stated: “Let abundant grain be in the land /b .” b A certain student scoffed at him and said: There is nothing new under the sun. He said to him: Come and I will show you an example in this world. He went outside /b and b showed him truffles and mushrooms, /b which emerge from the earth over the course of a single night and are shaped like a loaf of bread. b And with regard to wool garments, /b he showed him b the covering of a heart of palm, /b a young palm branch, which is wrapped in a thin net-like covering.,Since the Gemara discussed the forbearance of Sages, who remain silent in the face of nonsensical comments, it cites additional relevant examples. b The Sages taught /b in a i baraita /i : b A person should always be patient like Hillel and not impatient like Shammai. /b The Gemara related: There was b an incident /b involving b two people /b |
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| 22. Pseudo-Hegesippus, Historiae, 2.1.4, 2.8.1, 4.26.1, 5.2.1, 5.7.1, 5.16.1, 5.27, 5.27.1, 5.32, 5.32.1 Tagged with subjects: •ahab, king, Found in books: Bay (2022) 88, 89, 228 |
