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Tiresias: The Ancient Mediterranean Religions Source Database

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24 results for "ancient"
1. Hebrew Bible, 1 Kings, 10.19 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •ancient synagogue, pharisees/rabbis as leaders of, passages indicative of, in matthew Found in books: Cohen (2010) 270
10.19. "שֵׁשׁ מַעֲלוֹת לַכִּסֵּה וְרֹאשׁ־עָגֹל לַכִּסֵּה מֵאַחֲרָיו וְיָדֹת מִזֶּה וּמִזֶּה אֶל־מְקוֹם הַשָּׁבֶת וּשְׁנַיִם אֲרָיוֹת עֹמְדִים אֵצֶל הַיָּדוֹת׃", 10.19. "There were six steps to the throne, and the top of the throne was round behind; and there were arms on either side by the place of the seat, and two lions standing beside the arms.",
2. Hebrew Bible, Isaiah, 29.13 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •ancient synagogue, pharisees/rabbis as leaders of, passages indicative of, in justin martyr Found in books: Cohen (2010) 277
29.13. "וַיֹּאמֶר אֲדֹנָי יַעַן כִּי נִגַּשׁ הָעָם הַזֶּה בְּפִיו וּבִשְׂפָתָיו כִּבְּדוּנִי וְלִבּוֹ רִחַק מִמֶּנִּי וַתְּהִי יִרְאָתָם אֹתִי מִצְוַת אֲנָשִׁים מְלֻמָּדָה׃", 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;",
3. Tosefta, Megillah, 3.21 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •ancient synagogue, pharisees/rabbis as leaders of, passages indicative of, in matthew Found in books: Cohen (2010) 272
3.21. "כתב הנכתב ליחיד מכנין אותה לרבים לרבים אין מכנין אותה ליחיד רבי יהודה אומר המתרגם פסוק כצורתו הרי זה בדאי והמוסיף הרי זה מגדף. תורגמן העומד לפני חכם אינו רשאי לא לפחות ולא להוסיף ולא לשנות אלא אם כן יהיה אביו או רבו. ",
4. New Testament, Luke, 4.15, 5.17, 6.6, 11.43, 12.11, 14.49, 20.46, 21.12 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •ancient synagogue, pharisees/rabbis as leaders of, passages indicative of •ancient synagogue, pharisees/rabbis as leaders of, passages indicative of, in matthew •ancient synagogue, pharisees/rabbis as leaders of, passages indicative of, in john •ancient synagogue, pharisees/rabbis as leaders of, passages indicative of, in justin martyr •ancient synagogue, pharisees/rabbis as leaders of, passages indicative of, in josephus Found in books: Cohen (2010) 269, 272, 273, 274, 276
4.15. καὶ αὐτὸς ἐδίδασκεν ἐν ταῖς συναγωγαῖς αὐτῶν, δοξαζόμενος ὑπὸ πάντων. 5.17. Καὶ ἐγένετο ἐν μιᾷ τῶν ἡμερῶν καὶ αὐτὸς ἦν διδάσκων, καὶ ἦσαν καθήμενοι Φαρισαῖοι καὶ νομοδιδάσκαλοι οἳ ἦσαν ἐληλυθότες ἐκ πάσης κώμης τῆς Γαλιλαίας καὶ Ἰουδαίας καὶ Ἰερουσαλήμ· καὶ δύναμις Κυρίου ἦν εἰς τὸ ἰᾶσθαι αὐτόν. 6.6. Ἐγένετο δὲ ἐν ἑτέρῳ σαββάτῳ εἰσελθεῖν αὐτὸν εἰς τὴν συναγωγὴν καὶ διδάσκειν· καὶ ἦν ἄνθρωπος ἐκεῖ καὶ ἡ χεὶρ αὐτοῦ ἡ δεξιὰ ἦν ξηρά· 11.43. οὐαὶ ὑμῖν τοῖς Φαρισαίοις, ὅτι ἀγαπᾶτε τὴν πρωτοκαθεδρίαν ἐν ταῖς συναγωγαῖς καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς. 12.11. Ὅταν δὲ εἰσφέρωσιν ὑμᾶς ἐπὶ τὰς συναγωγὰς καὶ τὰς ἀρχὰς καὶ τὰς ἐξουσίας, μὴ μεριμνήσητε πῶς [ἢ τί] ἀπολογήσησθε ἢ τί εἴπητε· 20.46. Προσέχετε ἀπὸ τῶν γραμματέων τῶν θελόντων περιπατεῖν ἐν στολαῖς καὶ φιλούντων ἀσπασμοὺς ἐν ταῖς ἀγοραῖς καὶ πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς καὶ πρωτοκλισίας ἐν τοῖς δείπνοις, 21.12. πρὸ δὲ τούτων πάντων ἐπιβαλοῦσιν ἐφʼ ὑμᾶς τὰς χεῖρας αὐτῶν καὶ διώξουσιν, παραδιδόντες εἰς τὰς συναγωγὰς καὶ φυλακάς, ἀπαγομένους ἐπὶ βασιλεῖς καὶ ἡγεμόνας ἕνεκεν τοῦ ὀνόματός μου· 4.15. He taught in their synagogues, being glorified by all. 5.17. It happened on one of those days, that he was teaching; and there were Pharisees and teachers of the law sitting by, who had come out of every village of Galilee, Judea, and Jerusalem. The power of the Lord was with him to heal them. 6.6. It also happened on another Sabbath that he entered into the synagogue and taught. There was a man there, and his right hand was withered. 11.43. Woe to you Pharisees! For you love the best seats in the synagogues, and the greetings in the marketplaces. 12.11. When they bring you before the synagogues, the rulers, and the authorities, don't be anxious how or what you will answer, or what you will say; 20.46. "Beware of the scribes, who like to walk in long robes, and love greetings in the marketplaces, the best seats in the synagogues, and the best places at feasts; 21.12. But before all these things, they will lay their hands on you and will persecute you, delivering you up to synagogues and prisons, bringing you before kings and governors for my name's sake.
5. New Testament, John, 1.19, 1.24, 3.1, 7.32, 7.35, 7.48, 9.13-9.17, 9.22, 12.42, 16.2 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •ancient synagogue, pharisees/rabbis as leaders of, passages indicative of, in john •ancient synagogue, pharisees/rabbis as leaders of, passages indicative of, in josephus •ancient synagogue, pharisees/rabbis as leaders of •ancient synagogue, pharisees/rabbis as leaders of, passages indicative of •ancient synagogue, pharisees/rabbis as leaders of, passages indicative of, in justin martyr •ancient synagogue, pharisees/rabbis as leaders of, passages indicative of, in matthew Found in books: Cohen (2010) 269, 275, 276, 279
1.19. Καὶ αὕτη ἐστὶν ἡ μαρτυρία τοῦ Ἰωάνου ὅτε ἀπέστειλαν πρὸς αὐτὸν οἱ Ἰουδαῖοι ἐξ Ἰεροσολύμων ἱερεῖς καὶ Λευείτας ἵνα ἐρωτήσωσιν αὐτόν Σὺ τίς εἶ; 1.24. Καὶ ἀπεσταλμένοι ἦσαν ἐκ τῶν Φαρισαίων. 3.1. Ἦν δὲ ἄνθρωπος ἐκ τῶν Φαρισαίων, Νικόδημος ὄνομα αὐτῷ, ἄρχων τῶν Ἰουδαίων· 7.32. Ἤκουσαν οἱ Φαρισαῖοι τοῦ ὄχλου γογγύζοντος περὶ αὐτοῦ ταῦτα, καὶ ἀπέστειλαν οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι ὑπηρέτας ἵνα πιάσωσιν αὐτόν. 7.35. εἶπον οὖν οἱ Ἰουδαῖοι πρὸς ἑαυτούς Ποῦ οὗτος μέλλει πορεύεσθαι ὅτι ἡμεῖς οὐχ εὑρήσομεν αὐτόν; μὴ εἰς τὴν διασπορὰν τῶν Ἑλλήνων μέλλει πορεύεσθαι καὶ διδάσκειν τοὺς Ἕλληνας; 7.48. μή τις ἐκ τῶν ἀρχόντων ἐπίστευσεν εἰς αὐτὸν ἢ ἐκ τῶν Φαρισαίων; 9.13. Ἄγουσιν αὐτὸν πρὸς τοὺς Φαρισαίους τόν ποτε τυφλόν. 9.14. ἦν δὲ σάββατον ἐν ᾗ ἡμέρᾳ τὸν πηλὸν ἐποίησεν ὁ Ἰησοῦς καὶ ἀνέῳξεν αὐτοῦ τοὺς ὀφθαλμούς. 9.15. πάλιν οὖν ἠρώτων αὐτὸν καὶ οἱ Φαρισαῖοι πῶς ἀνέβλεψεν. ὁ δὲ εἶπεν αὐτοῖς Πηλὸν ἐπέθηκέν μου ἐπὶ τοὺς ὀφθαλμούς, καὶ ἐνιψάμην, καὶ βλέπω. 9.16. ἔλεγον οὖν ἐκ τῶν Φαρισαίων τινές Οὐκ ἔστιν οὗτος παρὰ θεοῦ ὁ ἄνθρωπος, ὅτι τὸ σάββατον οὐ τηρεῖ. ἄλλοι [δὲ] ἔλεγον Πῶς δύναται ἄνθρωπος ἁμαρτωλὸς τοιαῦτα σημεῖα ποιεῖν; καὶ σχίσμα ἦν ἐν αὐτοῖς. 9.17. λέγουσιν οὖν τῷ τυφλῷ πάλιν Τί σὺ λέγεις περὶ αὐτοῦ, ὅτι ἠνέῳξέν σου τοὺς ὀφθαλμούς; ὁ δὲ εἶπεν ὅτι Προφήτης ἐστίν. 9.22. ταῦτα εἶπαν οἱ γονεῖς αὐτοῦ ὅτι ἐφοβοῦντο τοὺς Ἰουδαίους, ἤδη γὰρ συνετέθειντο οἱ Ἰουδαῖοι ἵνα ἐάν τις αὐτὸν ὁμολογήσῃ Χριστόν, ἀποσυνάγωγος γένηται. 12.42. Ὅμως μέντοι καὶ ἐκ τῶν ἀρχόντων πολλοὶ ἐπίστευσαν εἰς αὐτόν, ἀλλὰ διὰ τοὺς Φαρισαίους οὐχ ὡμολόγουν ἵνα μὴ ἀποσυνάγωγοι γένωνται, 16.2. ἀποσυναγώγους ποιήσουσιν ὑμᾶς· ἀλλʼ ἔρχεται ὥρα ἵνα πᾶς ὁ ἀποκτείνας [ὑμᾶς] δόξῃ λατρείαν προσφέρειν τῷ θεῷ. 1.19. This is John's testimony, when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you?" 1.24. The ones who had been sent were from the Pharisees. 3.1. Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. 7.32. The Pharisees heard the multitude murmuring these things concerning him, and the chief priests and the Pharisees sent officers to arrest him. 7.35. The Jews therefore said among themselves, "Where will this man go that we won't find him? Will he go to the Dispersion among the Greeks, and teach the Greeks? 7.48. Have any of the rulers believed in him, or of the Pharisees? 9.13. They brought him who had been blind to the Pharisees. 9.14. It was a Sabbath when Jesus made the mud and opened his eyes. 9.15. Again therefore the Pharisees also asked him how he received his sight. He said to them, "He put mud on my eyes, I washed, and I see." 9.16. Some therefore of the Pharisees said, "This man is not from God, because he doesn't keep the Sabbath." Others said, "How can a man who is a sinner do such signs?" There was division among them. 9.17. Therefore they asked the blind man again, "What do you say about him, because he opened your eyes?"He said, "He is a prophet." 9.22. His parents said these things because they feared the Jews; for the Jews had already agreed that if any man would confess him as Christ, he would be put out of the synagogue. 12.42. Nevertheless even of the rulers many believed in him, but because of the Pharisees they didn't confess it, so that they wouldn't be put out of the synagogue, 16.2. They will put you out of the synagogues. Yes, the time comes that whoever kills you will think that he offers service to God.
6. New Testament, Acts, 21.23-21.26, 22.19 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •ancient synagogue, pharisees/rabbis as leaders of, passages indicative of, in josephus •ancient synagogue, pharisees/rabbis as leaders of, passages indicative of, in matthew Found in books: Cohen (2010) 274
21.23. τοῦτο οὖν ποίησον ὅ σοι λέγομεν· εἰσὶν ἡμῖν ἄνδρες τέσσαρες εὐχὴν ἔχοντες ἀφʼ ἑαυτῶν. 21.24. τούτους παραλαβὼν ἁγνίσθητι σὺν αὐτοῖς καὶ δαπάνησον ἐπʼ αὐτοῖς ἵνα ξυρήσονται τὴν κεφαλήν, καὶ γνώσονται πάντες ὅτι ὧν κατήχηνται περὶ σοῦ οὐδὲν ἔστιν, ἀλλὰ στοιχεῖς καὶ αὐτὸς φυλάσσων τὸν νόμον. 21.25. περὶ δὲ τῶν πεπιστευκότων ἐθνῶν ἡμεῖς ἀπεστείλαμεν κρίναντες φυλάσσεσθαι αὐτοὺς τό τε εἰδωλόθυτον καὶ αἷμα καὶ πνικτὸν καὶ πορνείαν. 21.26. τότε ὁ Παῦλος παραλαβὼν τοὺς ἄνδρας τῇ ἐχομένῃ ἡμέρᾳ σὺν αὐτοῖς ἁγνισθεὶς εἰσῄει εἰς τὸ ἱερόν, διαγγέλλων τὴν ἐκπλήρωσιν τῶν ἡμερῶν τοῦ ἁγνισμοῦ ἕως οὗ προσηνέχθη ὑπὲρ ἑνὸς ἑκάστου αὐτῶν ἡ προσφορά. 22.19. κἀγὼ εἶπον Κύριε, αὐτοὶ ἐπίστανται ὅτι ἐγὼ ἤμην φυλακίζων καὶ δέρων κατὰ τὰς συναγωγὰς τοὺς πιστεύοντας ἐπὶ σέ· 21.23. Therefore do what we tell you. We have four men who have a vow on them. 21.24. Take them, and purify yourself with them, and pay their expenses for them, that they may shave their heads. Then all will know that there is no truth in the things that they have been informed about you, but that you yourself also walk keeping the law. 21.25. But concerning the Gentiles who believe, we have written our decision that they should observe no such thing, except that they should keep themselves from food offered to idols, from blood, from strangled things, and from sexual immorality." 21.26. Then Paul took the men, and the next day, purified himself and went with them into the temple, declaring the fulfillment of the days of purification, until the offering was offered for every one of them. 22.19. I said, 'Lord, they themselves know that I imprisoned and beat in every synagogue those who believed in you.
7. Mishnah, Niddah, 2.6-2.7 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •ancient synagogue, pharisees/rabbis as leaders of •ancient synagogue, pharisees/rabbis as leaders of, derivation of widely-held notion Found in books: Cohen (2010) 280
2.6. "חֲמִשָּׁה דָמִים טְמֵאִים בָּאִשָּׁה. הָאָדֹם, וְהַשָּׁחֹר, וּכְקֶרֶן כַּרְכּוֹם, וּכְמֵימֵי אֲדָמָה, וּכְמָזוּג. בֵּית שַׁמַּאי אוֹמְרִים, אַף כְּמֵימֵי תִלְתָּן וּכְמֵימֵי בָשָׂר צָלִי. וּבֵית הִלֵּל מְטַהֲרִין. הַיָּרֹק, עֲקַבְיָא בֶן מַהֲלַלְאֵל מְטַמֵּא, וַחֲכָמִים מְטַהֲרִים. אָמַר רַבִּי מֵאִיר, אִם אֵינוֹ מְטַמֵּא מִשּׁוּם כֶּתֶם, מְטַמֵּא מִשּׁוּם מַשְׁקֶה. רַבִּי יוֹסֵי אוֹמֵר, לֹא כָךְ וְלֹא כָךְ: \n", 2.7. "אֵיזֶהוּ אָדֹם, כְּדַם הַמַּכָּה. שָׁחֹר, כַּחֶרֶת. עָמֹק מִכָּן, טָמֵא. דֵּהֶה מִכָּן, טָהוֹר. וּכְקֶרֶן כַּרְכּוֹם, כַּבָּרוּר שֶׁבּוֹ. וּכְמֵימֵי אֲדָמָה, מִבִּקְעַת בֵּית כֶּרֶם, וּמֵצִיף מָיִם. וּכְמָזוּג, שְׁנֵי חֲלָקִים מַיִם וְאֶחָד יַיִן, מִן הַיַּיִן הַשָּׁרוֹנִי: \n", 2.6. "Five kinds of blood in a woman are unclean: red, black, like bright crocus, like earthy water, or like diluted wine. Bet Shammai says: also like fenugreek water or the juice of roasted meat. But Bet Hillel declares these clean. One that is yellow: Akavia ben Mahalalel declares unclean And the sages declare clean. Rabbi Meir said: even if it does not convey uncleanness as a bloodstain it conveys uncleanness as a liquid. Rabbi Yose says: it does neither the one nor the other.", 2.7. "What is considered red? Like the red of a wound. Black: Like ink-sediment. Darker than this is impure. Lighter than this is pure. Like bright crocus: like the clearest shade in it. Like earthy water: from the Bet Kerem valley, when water floats over it. Like diluted wine: two parts water, one part wine, from wine of the Sharon.",
8. Mishnah, Nazir, 3.6 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •ancient synagogue, pharisees/rabbis as leaders of, passages indicative of, in josephus •ancient synagogue, pharisees/rabbis as leaders of, passages indicative of, in matthew Found in books: Cohen (2010) 274
3.6. "מִי שֶׁנָּזַר נְזִירוּת הַרְבֵּה וְהִשְׁלִים אֶת נְזִירוּתוֹ, וְאַחַר כָּךְ בָּא לָאָרֶץ, בֵּית שַׁמַּאי אוֹמְרִים, נָזִיר שְׁלשִׁים יוֹם, וּבֵית הִלֵּל אוֹמְרִים, נָזִיר בַּתְּחִלָּה. מַעֲשֶׂה בְהִילְנִי הַמַּלְכָּה, שֶׁהָלַךְ בְּנָהּ לַמִּלְחָמָה, וְאָמְרָה, אִם יָבֹא בְנִי מִן הַמִּלְחָמָה בְשָׁלוֹם אֱהֵא נְזִירָה שֶׁבַע שָׁנִים, וּבָא בְנָהּ מִן הַמִּלְחָמָה, וְהָיְתָה נְזִירָה שֶׁבַע שָׁנִים. וּבְסוֹף שֶׁבַע שָׁנִים עָלְתָה לָאָרֶץ, וְהוֹרוּהָ בֵית הִלֵּל שֶׁתְּהֵא נְזִירָה עוֹד שֶׁבַע שָׁנִים אֲחֵרוֹת. וּבְסוֹף שֶׁבַע שָׁנִים נִטְמֵאת, וְנִמְצֵאת נְזִירָה עֶשְׂרִים וְאַחַת שָׁנָה. אָמַר רַבִּי יְהוּדָה, לֹא הָיְתָה נְזִירָה אֶלָּא אַרְבַּע עֶשְׂרֵה שָׁנָה: \n", 3.6. "If one vows a long naziriteship of and completes his naziriteship and afterwards comes to the land [of Israel]: Beth Shammai says that he is a nazirite for thirty days, But Beth Hillel says that his naziriteship begins again. It happened that Queen Helena, when her son went to war, said: “If my son returns in peace from the war, I shall be a nazirite for seven years.” Her son returned from the war, and she was a nazirite for seven years. At the end of the seven years, she went up to the land [of Israel] and Beth Hillel instructed her to be a nazirite for a further seven years. Towards the end of this seven years, she contracted ritual defilement, and so altogether she was a nazirite for twenty-one years. Rabbi Judah said: she was a nazirite only for fourteen years.",
9. Mishnah, Makkot, 3.12 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •ancient synagogue, pharisees/rabbis as leaders of, passages indicative of, in josephus •ancient synagogue, pharisees/rabbis as leaders of, passages indicative of, in matthew Found in books: Cohen (2010) 274
3.12. "כֵּיצַד מַלְקִין אוֹתוֹ, כּוֹפֵת שְׁתֵּי יָדָיו עַל הָעַמּוּד הֵילָךְ וְהֵילָךְ, וְחַזַּן הַכְּנֶסֶת אוֹחֵז בִּבְגָדָיו, אִם נִקְרְעוּ נִקְרָעוּ, וְאִם נִפְרְמוּ נִפְרָמוּ, עַד שֶׁהוּא מְגַלֶּה אֶת לִבּוֹ. וְהָאֶבֶן נְתוּנָה מֵאַחֲרָיו, חַזַּן הַכְּנֶסֶת עוֹמֵד עָלֶיהָ. וּרְצוּעָה שֶׁל עֵגֶל בְּיָדוֹ, כְּפוּלָה אֶחָד לִשְׁנַיִם וּשְׁנַיִם לְאַרְבָּעָה, וּשְׁתֵּי רְצוּעוֹת עוֹלוֹת וְיוֹרְדוֹת בָּהּ: \n", 3.12. "How do they lash him? His two hands are tied to a pillar on either side of it and the minister of the synagogue grabs his clothing, if they are torn, they are torn; if they are ripped open, they are ripped open, until he exposes the offender’s chest. And a stone is placed behind the offender, the minister of the synagogue stands on it, a strap of cowhide in his hands, doubled over into two, and redoubled, and two straps that rise and fall attached to it.",
10. Josephus Flavius, Life, 276-295, 297-303, 296 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Cohen (2010) 279
11. New Testament, Mark, 1.23, 1.39, 3.1, 7.1-7.6, 12.38-12.39, 13.9, 23.6 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •ancient synagogue, pharisees/rabbis as leaders of, passages indicative of •ancient synagogue, pharisees/rabbis as leaders of, passages indicative of, in matthew •ancient synagogue, pharisees/rabbis as leaders of, passages indicative of, in john •ancient synagogue, pharisees/rabbis as leaders of, passages indicative of, in justin martyr Found in books: Cohen (2010) 269, 270, 272, 273, 276
1.23. καὶ εὐθὺς ἦν ἐν τῇ συναγωγῇ αὐτῶν ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, καὶ ἀνέκραξεν 1.39. καὶ ἦλθεν κηρύσσων εἰς τὰς συναγωγὰς αὐτῶν εἰς ὅλην τὴν Γαλιλαίαν καὶ τὰ δαιμόνια ἐκβάλλων. 3.1. Καὶ εἰσῆλθεν πάλιν εἰς συναγωγήν, καὶ ἦν ἐκεῖ ἄνθρωπος ἐξηραμμένην ἔχων τὴν χεῖρα· 7.1. Καὶ συνἄγονται πρὸς αὐτὸν οἱ Φαρισαῖοι καί τινες τῶν γραμματέων ἐλθόντες ἀπὸ Ἰεροσολύμων 7.2. καὶ ἰδόντες τινὰς τῶν μαθητῶν αὐτοῦ ὅτι κοιναῖς χερσίν, τοῦτʼ ἔστιν ἀνίπτοις, ἐσθίουσιν τοὺς ἄρτους. 7.3. —οἱ γὰρ Φαρισαῖοι καὶ πάντες οἱ Ἰουδαῖοι ἐὰν μὴ πυγμῇ νίψωνται τὰς χεῖρας οὐκ ἐσθίουσιν, κρατοῦντες τὴν παράδοσιν τῶν πρεσβυτέρων, 7.4. καὶ ἀπʼ ἀγορᾶς ἐὰν μὴ ῥαντίσωνται οὐκ ἐσθίουσιν, καὶ ἄλλα πολλά ἐστιν ἃ παρέλαβον κρατεῖν, βαπτισμοὺς ποτηρίων καὶ ξεστῶν καὶ χαλκίων. 7.5. —καὶ ἐπερωτῶσιν αὐτὸν οἱ Φαρισαῖοι καὶ οἱ γραμματεῖς Διὰ τί οὐ περιπατοῦσιν οἱ μαθηταί σου κατὰ τὴν παράδοσιν τῶν πρεσβυτέρων, ἀλλὰ κοιναῖς χερσὶν ἐσθίουσιν τὸν ἄρτον; 7.6. ὁ δὲ εἶπεν αὐτοῖς Καλῶς ἐπροφήτευσεν Ἠσαίας περὶ ὑμῶν τῶν ὑποκριτῶν, ὡς γέγραπται ὅτι Οὗτος ὁ λαὸς τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπʼ ἐμοῦ· 12.38. Καὶ ἐν τῇ διδαχῇ αὐτοῦ ἔλεγεν Βλέπετε ἀπὸ τῶν γραμματέων τῶν θελόντων ἐν στολαῖς περιπατεῖν καὶ ἀσπασμοὺς ἐν ταῖς ἀγοραῖς 12.39. καὶ πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς καὶ πρωτοκλισίας ἐν τοῖς δείπνοις, 13.9. βλέπετε δὲ ὑμεῖς ἑαυτούς· παραδώσουσιν ὑμᾶς εἰς συνέδρια καὶ εἰς συναγωγὰς δαρήσεσθε καὶ ἐπὶ ἡγεμόνων καὶ βασιλέων σταθήσεσθε ἕνεκεν ἐμοῦ εἰς μαρτύριον αὐτοῖς. 1.23. Immediately there was in their synagogue a man with an unclean spirit, and he cried out, 1.39. He went into their synagogues throughout all Galilee, preaching and casting out demons. 3.1. He entered again into the synagogue, and there was a man there who had his hand withered. 7.1. Then the Pharisees, and some of the scribes gathered together to him, having come from Jerusalem. 7.2. Now when they saw some of his disciples eating bread with defiled, that is, unwashed, hands, they found fault. 7.3. (For the Pharisees, and all the Jews, don't eat unless they wash their hands and forearms, holding to the tradition of the elders. 7.4. They don't eat when they come from the marketplace, unless they bathe themselves, and there are many other things, which they have received to hold to: washings of cups, pitchers, bronze vessels, and couches.) 7.5. The Pharisees and the scribes asked him, "Why don't your disciples walk according to the tradition of the elders, but eat their bread with unwashed hands?" 7.6. He answered them, "Well did Isaiah prophesy of you hypocrites, as it is written, 'This people honors me with their lips, But their heart is far from me. 12.38. In his teaching he said to them, "Beware of the scribes, who like to walk in long robes, and to get greetings in the marketplaces, 12.39. and the best seats in the synagogues, and the best places at feasts: 13.9. But watch yourselves, for they will deliver you up to councils. You will be beaten in synagogues. You will stand before rulers and kings for my sake, for a testimony to them.
12. Josephus Flavius, Jewish War, 2.313, 7.128, 7.155 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •ancient synagogue, pharisees/rabbis as leaders of, passages indicative of, in josephus •ancient synagogue, pharisees/rabbis as leaders of, passages indicative of, in matthew Found in books: Cohen (2010) 274
2.313. Now she dwelt then at Jerusalem, in order to perform a vow which she had made to God; for it is usual with those that had been either afflicted with a distemper, or with any other distresses, to make vows; and for thirty days before they are to offer their sacrifices, to abstain from wine, and to shave the hair of their head. 7.128. And when everybody entirely held their peace, he stood up, and covering the greatest part of his head with his cloak, he put up the accustomed solemn prayers; the like prayers did Titus put up also; 7.155. Accordingly, when it was related that there was an end of him, and all the people had sent up a shout for joy, they then began to offer those sacrifices which they had consecrated, in the prayers used in such solemnities; which when they had finished, they went away to the palace.
13. Tosefta, Sukkah, 4.6 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •ancient synagogue, pharisees/rabbis as leaders of, passages indicative of, in matthew Found in books: Cohen (2010) 271
4.6. "[כיצד] ג' להבטיל את העם מן המלאכה חזן הכנסת נוטל חצוצרת ועולה לראש הגג גבוה שבעיר [נטל לקרות] הסמוכין לעיר בטלין הסמוכין לתחום מתכנסין ובאין לתוך התחום ולא היו נכנסין מיד אלא ממתינין עד שיבואו כולן ויתכנסו כולן בבת אחת [מאימתי הוא נכנס משימלא לו חבית ויצלה לו דגה וידליק לו את הנר].", 4.6. "Why did they blow three blasts? To make the people cease from work. The sexton took the trumpets, and went to the top of the highest roof in the city to summon those near the city to cease from work. Those near the limits of the city assembled themselves together and came to the schoolhouse. They did not come immediately the trumpets blew, but waited till all were gathered together, and then all came at once. When did they assemble? After one could fill a bottle of water, or fry a fish, or light his lamp. ",
14. Josephus Flavius, Jewish Antiquities, 1.231, 1.284, 3.191, 6.19, 6.24, 6.102, 6.128, 11.9, 11.77, 11.134-11.135, 12.55, 14.260, 15.21, 18.15, 18.17, 20.112 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •ancient synagogue, pharisees/rabbis as leaders of, passages indicative of, in josephus •ancient synagogue, pharisees/rabbis as leaders of, passages indicative of, in matthew •ancient synagogue, pharisees/rabbis as leaders of, passages indicative of •ancient synagogue, pharisees/rabbis as leaders of, passages indicative of, in john Found in books: Cohen (2010) 269, 273, 274, 275
1.231. but so that he will receive thy soul with prayers and holy offices of religion, and will place thee near to himself, and thou wilt there be to me a succorer and supporter in my old age; on which account I principally brought thee up, and thou wilt thereby procure me God for my Comforter instead of thyself.” 1.284. 3. Such were the predictions which God made to Jacob; whereupon he became very joyful at what he had seen and heard; and he poured oil on the stones, because on them the prediction of such great benefits was made. He also vowed a vow, that he would offer sacrifices upon them, if he lived and returned safe; and if he came again in such a condition, he would give the tithe of what he had gotten to God. He also judged the place to be honorable and gave it the name of Bethel, which, in the Greek, is interpreted, The House of God. 3.191. So that he is to put on the vestments which are consecrated to God; he is to have the care of the altars, and to make provision for the sacrifices; and he it is that must put up prayers for you to God, who will readily hear them, not only because he is himself solicitous for your nation, but also because he will receive them as offered by one that he hath himself chosen to this office.” 6.19. 1. Now while the city of Kirjathjearim had the ark with them, the whole body of the people betook themselves all that time to offer prayers and sacrifices to God, and appeared greatly concerned and zealous about his worship. So Samuel the prophet, seeing how ready they were to do their duty, thought this a proper time to speak to them, while they were in this good disposition, about the recovery of their liberty, and of the blessings that accompanied the same. Accordingly he used such words to them as he thought were most likely to excite that inclination, and to persuade them to attempt it: 6.24. This thing affrighted the Hebrews, and put them into disorder and terror; so they came running to Samuel, and said that their souls were sunk by their fears, and by the former defeat they had received, and “that thence it was that we lay still, lest we should excite the power of our enemies against us. Now while thou hast brought us hither to offer up our prayers and sacrifices, and take oaths [to be obedient], our enemies are making an expedition against us, while we are naked and unarmed; wherefore we have no other hope of deliverance but that by thy means, and by the assistance God shall afford us upon thy prayers to him, we shall obtain deliverance from the Philistines.” 6.102. But the prophet said he had not done well in disobeying the injunctions he had sent to him, and had not staid till his coming, which being appointed according to the will of God, he had prevented him in offering up those prayers and those sacrifices that he should have made for the multitude, and that he therefore had performed divine offices in an ill manner, and had been rash in performing them. 6.128. Hereupon all the people were very sorry, and greatly afflicted for Jonathan; and they sware that they would not overlook Jonathan, and see him die, who was the author of their victory. By which means they snatched him out of the danger he was in from his father’s curse, while they made their prayers to God also for the young man, that he would remit his sin. 11.9. and when they were come thither, all the king’s friends assisted them, and brought in, for the building of the temple, some gold, and some silver, and some a great many cattle and horses. So they performed their vows to God, and offered the sacrifices that had been accustomed of old time; I mean this upon the rebuilding of their city, and the revival of the ancient practices relating to their worship. 11.77. They also celebrated the feast of tabernacles at that time, as the legislator had ordained concerning it; and after they offered sacrifices, and what were called the daily sacrifices, and the oblations proper for the Sabbaths, and for all the holy festivals. Those also that had made vows performed them, and offered their sacrifices from the first day of the seventh month. 11.134. Now there came a great number of priests, and Levites, and porters, and sacred singers, and sacred servants to Esdras. So he gathered those that were in the captivity together beyond Euphrates, and staid there three days, and ordained a fast for them, that they might make their prayers to God for their preservation, that they might suffer no misfortunes by the way, either from their enemies, or from any other ill accident; 11.135. for Esdras had said beforehand that he had told the king how God would preserve them, and so he had not thought fit to request that he would send horsemen to conduct them. So when they had finished their prayers, they removed from Euphrates on the twelfth day of the first month of the seventh year of the reign of Xerxes, and they came to Jerusalem on the fifth month of the same year. 12.55. We immediately, therefore, offered sacrifices for thee and thy sister, with thy children and friends; and the multitude made prayers, that thy affairs may be to thy mind, and that thy kingdom may be preserved in peace, and that the translation of our law may come to the conclusion thou desirest, and be for thy advantage. 14.260. and desired of the people, that upon the restitution of their law and their liberty, by the senate and people of Rome, they may assemble together, according to their ancient legal custom, and that we will not bring any suit against them about it; and that a place may be given them where they may have their congregations, with their wives and children, and may offer, as did their forefathers, their prayers and sacrifices to God. 15.21. 4. Accordingly, when Hyrcanus came, full of assurance, by the permission of the king of Parthia, and at the expense of the Jews, who supplied him with money, Herod received him with all possible respect, and gave him the upper place at public meetings, and set him above all the rest at feasts, and thereby deceived him. He called him his father, and endeavored, by all the ways possible, that he might have no suspicion of any treacherous design against him. 18.15. on account of which doctrines they are able greatly to persuade the body of the people; and whatsoever they do about divine worship, prayers, and sacrifices, they perform them according to their direction; insomuch that the cities give great attestations to them on account of their entire virtuous conduct, both in the actions of their lives and their discourses also. 18.17. but this doctrine is received but by a few, yet by those still of the greatest dignity. But they are able to do almost nothing of themselves; for when they become magistrates, as they are unwillingly and by force sometimes obliged to be, they addict themselves to the notions of the Pharisees, because the multitude would not otherwise bear them. 20.112. nor indeed was the number fewer than twenty thousand that perished in this tumult. So instead of a festival, they had at last a mournful day of it; and they all of them forgot their prayers and sacrifices, and betook themselves to lamentation and weeping; so great an affliction did the impudent obsceneness of a single soldier bring upon them.
15. New Testament, Matthew, 4.23, 6.2, 6.5, 9.35, 10.17, 11.1, 12.2, 12.9-12.14, 13.54, 15.1-15.7, 23.2, 23.6-23.7, 23.16-23.22, 23.34 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Cohen (2010) 269, 270, 271, 272, 273, 274, 276, 277
4.23. Καὶ περιῆγεν ἐν ὅλῃ τῇ Γαλιλαίᾳ, διδάσκων ἐν ταῖς συναγωγαῖς αὐτῶν καὶ κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν ἐν τῷ λαῷ. 6.2. Ὅταν οὖν ποιῇς ἐλεημοσύνην, μὴ σαλπίσῃς ἔμπροσθέν σου, ὥσπερ οἱ ὑποκριταὶ ποιοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς ῥύμαις, ὅπως δοξασθῶσιν ὑπὸ τῶν ἀνθρώπων· ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν. 6.5. Καὶ ὅταν προσεύχησθε, οὐκ ἔσεσθε ὡς οἱ ὑποκριταί· ὅτι φιλοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς γωνίαις τῶν πλατειῶν ἑστῶτες προσεύχεσθαι, ὅπως φανῶσιν τοῖς ἀνθρώποις· ἀμὴν λέγω ὑμῖν, ἀπέχουσι τὸν μισθὸν αὐτῶν. 9.35. Καὶ περιῆγεν ὁ Ἰησοῦς τὰς πόλεις πάσας καὶ τὰς κώμας, διδάσκων ἐν ταῖς συναγωγαῖς αὐτῶν καὶ κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν. 10.17. προσέχετε δὲ ἀπὸ τῶν ἀνθρώπων· παραδώσουσιν γὰρ ὑμᾶς εἰς συνέδρια, καὶ ἐν ταῖς συναγωγαῖς αὐτῶν μαστιγώσουσιν ὑμᾶς· 11.1. Καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς διατάσσων τοῖς δώδεκα μαθηταῖς αὐτοῦ, μετέβη ἐκεῖθεν τοῦ διδάσκειν καὶ κηρύσσειν ἐν ταῖς πόλεσιν αὐτῶν. 12.2. οἱ δὲ Φαρισαῖοι ἰδόντες εἶπαν αὐτῷ Ἰδοὺ οἱ μαθηταί σου ποιοῦσιν ὃ οὐκ ἔξεστιν ποιεῖν ἐν σαββάτῳ. 12.9. Καὶ μεταβὰς ἐκεῖθεν ἦλθεν εἰς τὴν συναγωγὴν αὐτῶν· 12.10. καὶ ἰδοὺ ἄνθρωπος χεῖρα ἔχων ξηράν. καὶ ἐπηρώτησαν αὐτὸν λέγοντες Εἰ ἔξεστι τοῖς σάββασιν θεραπεύειν; ἵνα κατηγορήσωσιν αὐτοῦ. 12.11. ὁ δὲ εἶπεν αὐτοῖς Τίς [ἔσται] ἐξ ὑμῶν ἄνθρωπος ὃς ἕξει πρόβατον ἕν, καὶ ἐὰν ἐμπέσῃ τοῦτο τοῖς σάββασιν εἰς βόθυνον, οὐχὶ κρατήσει αὐτὸ καὶ ἐγερεῖ; 12.12. πόσῳ οὖν διαφέρει ἄνθρωπος προβάτου. ὥστε ἔξεστιν τοῖς σάββασιν καλῶς ποιεῖν. 12.13. Τότε λέγει τῷ ἀνθρώπῳ Ἔκτεινόν σου τὴν χεῖρα· καὶ ἐξέτεινεν, καὶ ἀπεκατεστάθη ὑγιὴς ὡς ἡ ἄλλη. 12.14. Ἐξελθόντες δὲ οἱ Φαρισαῖοι συμβούλιον ἔλαβον κατʼ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν. 13.54. καὶ ἐλθὼν εἰς τὴν πατρίδα αὐτοῦ ἐδίδασκεν αὐτοὺς ἐν τῇ συναγωγῇ αὐτῶν, ὥστε ἐκπλήσσεσθαι αὐτοὺς καὶ λέγειν Πόθεν τούτῳ ἡ σοφία αὕτη καὶ αἱ δυνάμεις; 15.1. Τότε προσέρχονται τῷ Ἰησοῦ ἀπὸ Ἰεροσολύμων Φαρισαῖοι καὶ γραμματεῖς λέγοντες 15.2. Διὰ τί οἱ μαθηταί σου παραβαίνουσιν τὴν παράδοσιν τῶν πρεσβυτέρων; οὐ γὰρ νίπτονται τὰς χεῖρας ὅταν ἄρτον ἐσθίωσιν. 15.3. ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Διὰ τί καὶ ὑμεῖς παραβαίνετε τὴν ἐντολὴν τοῦ θεοῦ διὰ τὴν παράδοσιν ὑμῶν; 15.4. ὁ γὰρ θεὸς εἶπεν Τίμα τὸν πατέρα καὶ τὴν μητέρα, καί Ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω· 15.5. ὑμεῖς δὲ λέγετε Ὃς ἂν εἴπῃ τῷ πατρὶ ἢ τῇ μητρί Δῶρον ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς, 15.6. οὐ μὴ τιμήσει τὸν πατέρα αὐτοῦ· καὶ ἠκυρώσατε τὸν λόγον τοῦ θεοῦ διὰ τὴν παράδοσιν ὑμῶν. 15.7. ὑποκριταί, καλῶς ἐπροφήτευσεν περὶ ὑμῶν Ἠσαίας λέγων 23.2. Ἐπὶ τῆς Μωυσέως καθέδρας ἐκάθισαν οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι. 23.6. φιλοῦσι δὲ τὴν πρωτοκλισίαν ἐν τοῖς δείπνοις καὶ τὰς πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς 23.7. καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς καὶ καλεῖσθαι ὑπὸ τῶν ἀνθρώπων Ῥαββεί. 23.16. Οὐαὶ ὑμῖν, ὁδηγοὶ τυφλοὶ οἱ λέγοντες Ὃς ἂν ὀμόσῃ ἐν τῷ ναῷ, οὐδέν ἐστιν, ὃς δʼ ἂν ὀμόσῃ ἐν τῷ χρυσῷ τοῦ ναοῦ ὀφείλει· 23.17. μωροὶ καὶ τυφλοί, τίς γὰρ μείζων ἐστίν, ὁ χρυσὸς ἢ ὁ ναὸς ὁ ἁγιάσας τὸν χρυσόν; 23.18. καί Ὃς ἂν ὀμόσῃ ἐν τῷ θυσιαστηρίῳ, οὐδέν ἐστιν, ὃς δʼ ἂν ὀμόσῃ ἐν τῷ δώρῳ τῷ ἐπάνω αὐτοῦ ὀφείλει· 23.19. τυφλοί, τί γὰρ μεῖζον, τὸ δῶρον ἢ τὸ θυσιαστήριον τὸ ἁγιάζον τὸ δῶρον; 23.20. ὁ οὖν ὀμόσας ἐν τῷ θυσιαστηρίῳ ὀμνύει ἐν αὐτῷ καὶ ἐν πᾶσι τοῖς ἐπάνω αὐτοῦ· 23.21. καὶ ὁ ὀμόσας ἐν τῷ ναῷ ὀμνύει ἐν αὐτῷ καὶ ἐν τῷ κατοικοῦντι αὐτόν· 23.22. καὶ ὁ ὀμόσας ἐν τῷ οὐρανῷ ὀμνύει ἐν τῷ θρόνῳ τοῦ θεοῦ καὶ ἐν τῷ καθημένῳ ἐπάνω αὐτοῦ. 23.34. διὰ τοῦτο ἰδοὺ ἐγὼ ἀποστέλλω πρὸς ὑμᾶς προφήτας καὶ σοφοὺς καὶ γραμματεῖς· ἐξ αὐτῶν ἀποκτενεῖτε καὶ σταυρώσετε, καὶ ἐξ αὐτῶν μαστιγώσετε ἐν ταῖς συναγωγαῖς ὑμῶν καὶ διώξετε ἀπὸ πόλεως εἰς πόλιν· 4.23. Jesus went about in all Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing every disease and every sickness among the people. 6.2. Therefore when you do merciful deeds, don't sound a trumpet before yourself, as the hypocrites do in the synagogues and in the streets, that they may get glory from men. Most assuredly I tell you, they have received their reward. 6.5. "When you pray, you shall not be as the hypocrites, for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen by men. Most assuredly, I tell you, they have received their reward. 9.35. Jesus went about all the cities and the villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every disease and every sickness among the people. 10.17. But beware of men: for they will deliver you up to councils, and in their synagogues they will scourge you. 11.1. It happened that when Jesus had finished directing his twelve disciples, he departed from there to teach and preach in their cities. 12.2. But the Pharisees, when they saw it, said to him, "Behold, your disciples do what is not lawful to do on the Sabbath." 12.9. He departed there, and went into their synagogue. 12.10. And behold there was a man with a withered hand. They asked him, "Is it lawful to heal on the Sabbath day?" that they might accuse him. 12.11. He said to them, "What man is there among you, who has one sheep, and if this one falls into a pit on the Sabbath day, won't he grab on to it, and lift it out? 12.12. of how much more value then is a man than a sheep! Therefore it is lawful to do good on the Sabbath day." 12.13. Then he told the man, "Stretch out your hand." He stretched it out; and it was restored whole, just like the other. 12.14. But the Pharisees went out, and conspired against him, how they might destroy him. 13.54. Coming into his own country, he taught them in their synagogue, so that they were astonished, and said, "Where did this man get this wisdom, and these mighty works? 15.1. Then Pharisees and scribes came to Jesus from Jerusalem, saying, 15.2. "Why do your disciples disobey the tradition of the elders? For they don't wash their hands when they eat bread." 15.3. He answered them, "Why do you also disobey the commandment of God because of your tradition? 15.4. For God commanded, 'Honor your father and your mother,' and, 'He who speaks evil of father or mother, let him be put to death.' 15.5. But you say, 'Whoever may tell his father or his mother, "Whatever help you might otherwise have gotten from me is a gift devoted to God," 15.6. he shall not honor his father or mother.' You have made the commandment of God void because of your tradition. 15.7. You hypocrites! Well did Isaiah prophesy of you, saying, 23.2. saying, "The scribes and the Pharisees sat on Moses' seat. 23.6. and love the place of honor at feasts, the best seats in the synagogues, 23.7. the salutations in the marketplaces, and to be called 'Rabbi, Rabbi' by men. 23.16. "Woe to you, you blind guides, who say, 'Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is obligated.' 23.17. You blind fools! For which is greater, the gold, or the temple that sanctifies the gold? 23.18. 'Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is a obligated.' 23.19. You blind fools! For which is greater, the gift, or the altar that sanctifies the gift? 23.20. He therefore who swears by the altar, swears by it, and by everything on it. 23.21. He who swears by the temple, swears by it, and by him who is living in it. 23.22. He who swears by heaven, swears by the throne of God, and by him who sits on it. 23.34. Therefore, behold, I send to you prophets, wise men, and scribes. Some of them you will kill and crucify; and some of them you will scourge in your synagogues, and persecute from city to city;
16. Justin, Dialogue With Trypho, 16.4, 38.2, 47.4, 48.2, 51.2, 72.3, 76.7, 80.4, 93.4, 95.4, 96.2, 102.5, 103.1-103.2, 105.6, 108.3, 112.5, 123.6, 133.6, 137.2, 140.2 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Cohen (2010) 269, 276, 277
52. Jacob predicted two advents of Christ Justin: And it was prophesied by Jacob the patriarch that there would be two advents of Christ, and that in the first He would suffer, and that after He came there would be neither prophet nor king in your nation (I proceeded), and that the nations who believed in the suffering Christ would look for His future appearance. And for this reason the Holy Spirit had uttered these truths in a parable, and obscurely: for it is said, 'Judah, your brethren have praised you: your hands [shall be] on the neck of your enemies; the sons of your father shall worship you. Judah is a lion's cub; from the germ, my son, you are sprung up. Reclining, he lay down like a lion, and like [a lion's] cub: who shall raise him up? A ruler shall not depart from Judah, or a leader from his thighs, until that which is laid up in store for him shall come; and he shall be the desire of nations, binding his foal to the vine, and the foal of his ass to the tendril of the vine. He shall wash his garments in wine, and his vesture in the blood of the grape. His eyes shall be bright with wine, and his teeth white like milk.' Genesis 49:8-12 Moreover, that in your nation there never failed either prophet or ruler, from the time when they began until the time when this Jesus Christ appeared and suffered, you will not venture shamelessly to assert, nor can you prove it. For though you affirm that Herod, after whose [reign] He suffered, was an Ashkelonite, nevertheless you admit that there was a high priest in your nation; so that you then had one who presented offerings according to the law of Moses, and observed the other legal ceremonies; also [you had] prophets in succession until John, (even then, too, when your nation was carried captive to Babylon, when your land was ravaged by war, and the sacred vessels carried off); there never failed to be a prophet among you, who was lord, and leader, and ruler of your nation. For the Spirit which was in the prophets anointed your kings, and established them. But after the manifestation and death of our Jesus Christ in your nation, there was and is nowhere any prophet: nay, further, you ceased to exist under your own king, your land was laid waste, and forsaken like a lodge in a vineyard; and the statement of Scripture, in the mouth of Jacob, 'And He shall be the desire of nations,' meant symbolically His two advents, and that the nations would believe in Him; which facts you may now at length discern. For those out of all the nations who are pious and righteous through the faith of Christ, look for His future appearance.
17. Anon., Sifre Numbers, 140 (2nd cent. CE - 4th cent. CE)  Tagged with subjects: •ancient synagogue, pharisees/rabbis as leaders of, passages indicative of, in matthew Found in books: Cohen (2010) 271
18. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •ancient synagogue, pharisees/rabbis as leaders of Found in books: Cohen (2010) 281
32a. ראשית קראתי אתכם על עסקי ראשית הזהרתי אתכם נשמה שנתתי בכם קרויה נר על עסקי נר הזהרתי אתכם אם אתם מקיימים אותם מוטב ואם לאו הריני נוטל נשמתכם,ומ"ש בשעת לידתן אמר רבא נפל תורא חדד לסכינא אביי אמר תפיש תירוס אמתא בחד מחטרא ליהוי רב חסדא אמר שבקיה לרויא דמנפשיה נפיל מר עוקבא אמר רעיא חגרא ועיזי ריהטן אבב חוטרא מילי ואבי דרי חושבנא רב פפא אמר אבב חנואתא נפישי אחי ומרחמי אבב בזיוני לא אחי ולא מרחמי,וגברי היכא מיבדקי אמר ריש לקיש בשעה שעוברים על הגשר גשר ותו לא אימא כעין גשר רב לא עבר במברא דיתיב ביה עכו"ם אמר דילמא מיפקיד ליה דינא עליה ומתפיסנא בהדיה שמואל לא עבר אלא במברא דאית ביה עכו"ם אמר שטנא בתרי אומי לא שליט,ר' ינאי בדיק ועבר ר' ינאי לטעמיה דאמר לעולם אל יעמוד אדם במקום סכנה לומר שעושין לו נס שמא אין עושים לו נס ואם עושין לו נס מנכין לו מזכיותיו אמר רבי חנין מאי קראה (בראשית לב, יא) קטנתי מכל החסדים ומכל האמת רבי זירא ביומא דשותא לא נפיק לביני דיקלא,אמר ר' יצחק בריה דרב יהודה לעולם יבקש אדם רחמים שלא יחלה שאם יחלה אומרים לו הבא זכות והפטר אמר מר עוקבא מאי קראה (דברים כב, ח) כי יפול הנופל ממנו ממנו להביא ראיה תנא דבי רבי ישמעאל כי יפול הנופל ממנו (ממנו) ראוי זה ליפול מששת ימי בראשית שהרי לא נפל והכתוב קראו נופל אלא שמגלגלין זכות על ידי זכאי וחובה על ידי חייב.,ת"ר מי שחלה ונטה למות אומרים לו התודה שכן כל המומתין מתודין אדם יוצא לשוק יהי דומה בעיניו כמי שנמסר לסרדיוט חש בראשו יהי דומה בעיניו כמי שנתנוהו בקולר עלה למטה ונפל יהי דומה בעיניו כמו שהעלוהו לגרדום לידון שכל העולה לגרדום לידון אם יש לו פרקליטין גדולים ניצול ואם לאו אינו ניצול,ואלו הן פרקליטין של אדם תשובה ומעשים טובים ואפי' תשע מאות ותשעים ותשעה מלמדים עליו חובה ואחד מלמד עליו זכות ניצול שנאמר (איוב לג, כג) אם יש עליו מלאך מליץ אחד מני אלף להגיד לאדם ישרו ויחננו ויאמר פדעהו מרדת שחת וגו': ר' אליעזר בנו של ר' יוסי הגלילי אומר אפילו תשע מאות ותשעים ותשעה באותו מלאך לחובה ואחד לזכות ניצול שנאמר מליץ אחד מני אלף:,תנו רבנן על שלש עבירות נשים מתות יולדות רבי אלעזר אומר נשים מתות ילדות ר' אחא אומר בעון שמכבסות צואת בניהם בשבת וי"א על שקורין לארון הקודש ארנא.,תניא ר' ישמעאל בן אלעזר אומר בעון שני דברים עמי . הארצות מתים על שקורין לארון הקודש ארנא ועל שקורין לבית הכנסת בית עם תניא ר' יוסי אומר שלשה בדקי מיתה נבראו באשה ואמרי לה שלשה דבקי מיתה נדה וחלה והדלקת הנר חדא כר' אלעזר וחדא כרבנן,תניא רשב"ג אומר הלכות הקדש תרומות ומעשרות הן הן גופי תורה 32a. b I called you first, /b as it is stated: “Israel is the Lord’s hallowed portion, His first fruits of the increase” (Jeremiah 2:3) b and I warned you about matters of the first: /b “of the first of your dough you shall set apart i ḥalla /i for a gift” (Numbers 15:20). b The soul that I have placed in you is called i ner /i : /b “The spirit of man is the lamp [ i ner /i ] of the Lord” (Proverbs 20:27), and b I warned you about matters of the /b Shabbat b lamp. If you fulfill these /b mitzvot, b fine, and if not, then I will take your soul. /b , b And, /b if so, b what is different during childbirth? /b Why does the divine attribute of judgment punish them for dereliction in fulfillment of these mitzvot specifically then? The Gemara cites several folk sayings expressing the concept that when a person is in danger, he is punished for his sins. b Rava said: /b If b the ox fell, sharpen the knife /b to slaughter it. b Abaye said: /b If b the maidservant’s insolence abounds, she will be struck by a single blow /b as punishment for all her sins. So too, when a woman is giving birth and her suffering is great due to Eve’s sin of eating from the Tree of Knowledge, all the punishments for her own sins are added to that suffering. b Rav Ḥisda said: Leave the drunk, as /b he b falls on his own. /b Similarly, the time of birth is a time of danger, and if the Holy One, Blessed be He, does not come to her assistance at that time, that is sufficient to cause her death. b Mar Ukva said: The shepherd is crippled, and the goats are running, /b and he cannot catch them. However, b next to the gate, /b he speaks harsh b words, and inside the pen /b he settles the b account. /b Similarly, as long as a woman is in a healthy state, her sins are in abeyance, and she is not held accountable for them. However, when she is giving birth, which is a time of danger, she is held accountable for her sins and a calculation is made whether or not she is worthy of a miracle. b Rav Pappa said: At the entrance to the stores, /b during a time of prosperity, b brothers and loved ones abound. /b When a person is prospering ficially, everyone acts like his brother or friend. However, b at the gate of disgrace, /b during a time of loss and poverty, he has b no brothers and no loved ones; /b everyone abandons him.,And the Gemara asks: b And where /b are b men examined? /b When are men vulnerable to judgment and held accountable for their actions? b Reish Lakish said: When they are crossing a bridge. /b The Gemara wonders: Only when they are crossing b a bridge and at no other /b time? Rather, b say: /b Anything b like a bridge, /b any place where danger is commonplace. On a similar note, the Gemara relates: b Rav would not cross /b a river b in a ferry in which a gentile sat. He said /b to himself: b Perhaps a judgment will be reckoned with him, and I will be caught together with him /b when he is punished. Whereas, b Shmuel would only cross in a ferry if there was a gentile in it. He said: Satan does not have dominion over two nations. /b He settles his accounts with people from each nationality separately., b Rabbi Yannai would examine /b the ferry b and cross. /b The Gemara comments that b Rabbi Yannai /b acted b in accordance with his reasoning /b stated elsewhere, as b he said: A person should never stand in a place of danger saying that they /b on High b will perform a miracle for him, lest /b in the end b they do not perform a miracle for him. And, /b moreover, even b if they do perform a miracle for him, they will deduct it from his merits. Rabbi Ḥanin said: What is the verse /b that alludes to this? When Jacob said: b “I am not worthy of all the mercies, and of all the truth, /b which You have shown unto Your servant” (Genesis 32:11), and he explains: Since You have bestowed upon me so much kindness and truth, my merits have been diminished. Similarly, the Gemara relates that b Rabbi Zeira would not go out /b and walk b among the palm trees on a day when there was a southern wind /b blowing due to the fear that the trees might fall on him.,In a similar vein, b Rav Yitzḥak, son of Rav Yehuda, said: A person should always pray that he will not become ill, as if he becomes ill they say to him: Bring /b proof of your b virtue and exempt yourself. /b It is preferable for a person not to be forced to prove that he merits staying alive, as he might not be able to prove it. b Mar Ukva said: What is the verse /b that alludes to this? As it says: “When you build a new house, then you shall make a parapet for your roof, that you bring not blood upon your house, b if the fallen falls i mimenu /i ” /b (Deuteronomy 22:8). He explains: b i Mimenu /i , from him proof must be brought. /b When one falls from his previous situation, it is his own responsibility to prove his innocence and emerge unharmed. b The school of Rabbi Yishmael taught: /b What is the meaning of the phrase: b If the fallen falls from it? This /b person b was destined to fall /b from that roof b from the six days of Creation, /b it was ingrained into nature. b As, /b although b he did not /b yet b fall, the verse calls him fallen. Nevertheless, /b the owner of the house is indicted for this, as b merit is engendered by means of /b the b innocent and guilt by means of /b the b guilty. /b , b The Sages taught: One who became ill and tended toward death, they say to him: Confess, as all those executed /b by the courts b confess. /b Even if he is dying of natural causes, it is worthwhile for him to consider his death atonement for his sins. The Sages said: When b a person goes out to the marketplace /b where there are fights and disputes, b he should consider himself as someone who has been handed over to a soldier [ i seradiyot /i ]. /b If b his head hurt, he should consider it as if they placed him in a chain [ i kolar /i ] /b around his neck. If b he climbed into bed and fell ill, he should consider himself as if they took him up to the gallows to be judged, as /b with regard to b anyone who goes up to the gallows to be judged, if he has great advocates [ i peraklitin /i ], he is spared, and if not, he is not spared. /b , b And /b with regard to divine judgment, b these are a person’s advocates: Repentance and good deeds. /b The Gemara comments: b And even /b if there are b nine hundred ninety-nine asserting his guilt and /b only b one /b asserting his b innocence, he is spared, /b as b it is stated: “If there be for him an angel, an advocate, one among a thousand, to vouch for a man’s uprightness; then He is gracious unto him, and says: Deliver him from going down to the pit, /b I have found a ransom” (Job 33:23–24). b Rabbi Eliezer, son of Rabbi Yosei HaGelili, says: Even /b if there are b nine hundred ninety-nine /b portions b within that same angel accusing /b him, b and one /b portion asserting b his innocence, he is spared, as it stated: “An advocate, one among a thousand.” /b Even when the advocate who asserts his innocence finds only one-tenth of one percent of innocence in this man, even then, he is gracious unto him, and says: Deliver him from going down to the pit, I have found a ransom., b The Sages taught /b in a i baraita /i : b For three transgressions women die in childbirth [ i yoledot /i ]. Rabbi Elazar /b has a different version and b says /b that b women die /b when they are b young [ i yeladot /i ]. /b These transgressions are those enumerated in the mishna: The i halakhot /i of a menstruating woman, i ḥalla /i , and Shabbat lights. b Rabbi Aḥa says /b they are punished b for the sin of laundering their children’s feces /b from clothing b on Shabbat. And some say: Because they call the Holy Ark /b simply b ark. /b ,Similarly, b we learned /b in a i baraita /i that b Rabbi Yishmael ben Elazar says: On account of two sins, ignoramuses [ i amei ha /i ’ i aretz /i ] die /b young (Rav Ya’akov Emden): b Because they call the Holy Ark /b simply b ark, and because they call the synagogue the house of the people. It was taught /b in a i baraita /i that b Rabbi Yosei says: Three crucibles /b potentially leading to b death were created in the woman, and some say: Three accelerants of death. /b They are: b Menstruation, i ḥalla /i , and lighting the Shabbat lights. /b The Gemara explains that b one /b version, accelerants of death, is b in accordance with /b the opinion of b Rabbi Elazar, /b who said that women die young. b And /b the other b one, /b crucibles of death, is b in accordance with /b the opinion of b the Rabbis, /b who said that women die in childbirth.,Similarly, b it was taught /b in a i baraita /i that b Rabbi Shimon ben Gamliel says: The i halakhot /i of consecrated items, i terumot /i , and tithes are themselves /b the b essence of Torah /b and are extremely severe,
19. Anon., Exodus Rabbah, 43.4 (4th cent. CE - 9th cent. CE)  Tagged with subjects: •ancient synagogue, pharisees/rabbis as leaders of, passages indicative of, in matthew Found in books: Cohen (2010) 271
43.4. דָּבָר אַחֵר, וַיְחַל משֶׁה, מַהוּ כֵן, אָמַר רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֶלְבּוֹ בְּשֵׁם רַבִּי יִצְחָק, שֶׁהִתִּיר נִדְרוֹ שֶׁל יוֹצְרוֹ. כֵּיצַד, אֶלָּא בְּשָׁעָה שֶׁעָשׂוּ יִשְׂרָאֵל הָעֵגֶל עָמַד משֶׁה מְפַיֵּס הָאֱלֹהִים שֶׁיִּמְחֹל לָהֶם. אָמַר הָאֱלֹהִים, משֶׁה, כְּבָר נִשְׁבַּעְתִּי (שמות כב, יט): זֹבֵחַ לָאֱלֹהִים יָחֳרָם, וּדְבַר שְׁבוּעָה שֶׁיָּצָא מִפִּי אֵינִי מַחֲזִירוֹ. אָמַר משֶׁה רִבּוֹן הָעוֹלָם וְלֹא נָתַתָּ לִי הֲפָרָה שֶׁל נְדָרִים, וְאָמַרְתָּ (במדבר ל, ג): אִישׁ כִּי יִדֹּר נֶדֶר לַה' אוֹ הִשָּׁבַע שְׁבֻעָה לֶאְסֹר אִסָּר עַל נַפְשׁוֹ לֹא יַחֵל דְּבָרוֹ, הוּא אֵינוֹ מוֹחֵל אֲבָל חָכָם מוֹחֵל אֶת נִדְּרוֹ בְּעֵת שֶׁיִּשָּׁאֵל עָלָיו, וְכָל זָקֵן שֶׁמּוֹרֶה הוֹרָאָה אִם יִרְצֶה שֶׁיְקַבְּלוּ אֲחֵרִים הוֹרָאָתוֹ צָרִיךְ הוּא לְקַיְמָהּ תְּחִלָּה, וְאַתָּה צִוִּיתַנִי עַל הֲפָרַת נְדָרִים, דִּין הוּא שֶׁתַּתִּיר אֶת נִדְרְךָ כַּאֲשֶׁר צִוִּיתַנִי לְהַתִּיר לַאֲחֵרִים. מִיָּד נִתְעַטֵּף בְּטַלִּיתוֹ וְיָשַׁב לוֹ כְּזָקֵן, וְהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹמֵד כְּשׁוֹאֵל נִדְרוֹ, וְכֵן הוּא אוֹמֵר (דברים ט, ט): וָאֵשֵׁב בָּהָר, וְאֶפְשָׁר שֶׁהָיָה משֶׁה יוֹשֵׁב וְהָאֱלֹהִים יִתְבָּרַךְ שְׁמוֹ עוֹמֵד, אָמַר רַבִּי דְּרוּסָאי קָתֶדְרָא עָשָׂה לוֹ כְּקָתֶדְרָא שֶׁל אַסְטָלִיסְטָקִין הַלָּלוּ בְּשָׁעָה שֶׁהֵן נִכְנָסִין לִפְנֵי הַשִּׁלְטוֹן וְהֵן נִרְאִין עוֹמְדִין וְאֵינָן אֶלָּא יוֹשְׁבִין, וְאַף כָּאן כָּךְ, יְשִׁיבָה שֶׁהִיא נִרְאָה עֲמִידָה, הֱוֵי: וָאֵשֵׁב בָּהָר. דָּבָר אַחֵר, וָאֵשֵׁב בָּהָר, וְכִי יֵשׁ יְשִׁיבָה לְמַעְלָה, אַתָּה מוֹצֵא שֶׁכֻּלָּם עוֹמְדִין, שֶׁנֶּאֱמַר (ישעיה ו, ב): שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ, וְכֵן (יחזקאל א, כד כה): בְּעָמְדָם תְּרַפֶּינָה כַנְפֵיהֶם, וְכֵן (דניאל ז, טז): קִרְבֵת עַל חַד מִן קָאֲמַיָּא, וְכֵן אֲפִלּוּ משֶׁה כְּשֶׁעָלָה לַמָּרוֹם הָיָה עוֹמֵד, שֶׁנֶּאֱמַר (דברים י, י): וְאָנֹכִי עָמַדְתִּי בָהָר, וּכְתִיב (דברים ה, ה): אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם, וְאֵין יוֹשֵׁב שָׁם אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא לְבַדּוֹ, שֶׁנֶּאֱמַר (דברי הימים ב יח, יח): רָאִיתִי אֶת ה' יוֹשֵׁב עַל כִּסְאוֹ, וְהוּא אוֹמֵר וָאֵשֵׁב בָּהָר, וּמַהוּ כֵן, אָמַר רַב הוּנָא בַּר אַחָא שֶׁיָּשַׁב לְהַתִּיר נִדְרוֹ שֶׁל יוֹצְרוֹ, וּמָה אָמַר לוֹ דָּבָר קָשֶׁה, אָמַר רַבִּי יוֹחָנָן דָּבָר קָשֶׁה אָמַר לְפָנָיו תָּהִיתָ אֶתָמְהָא, אָמַר לוֹ תּוֹהֶא אֲנָא עַל הָרָעָה אֲשֶׁר דִּבַּרְתִּי לַעֲשׂוֹת לְעַמִּי, אוֹתָהּ שָׁעָה אָמַר משֶׁה מֻתָּר לָךְ מֻתָּר לָךְ, אֵין כָּאן נֶדֶר וְאֵין כָּאן שְׁבוּעָה, הֱוֵי: וַיְחַל משֶׁה, שֶׁהֵפֵר נִדְרוֹ לְיוֹצְרוֹ, כְּמָה דְאַתְּ אָמַר (במדבר ל, ג): וְלֹא יַחֵל דְּבָרוֹ, אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ לְפִיכָךְ נִקְרָא שְׁמוֹ אִישׁ הָאֱלֹהִים, לוֹמַר שֶׁהִתִּיר נֶדֶר לָאֱלֹהִים, וְכֵן וַיְחַל משֶׁה.
20. Anon., Apostolic Constitutions, 7 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •ancient synagogue, pharisees/rabbis as leaders of, passages indicative of, in justin martyr Found in books: Cohen (2010) 277
21. Scriptores Historiae Augustae, Severus, 121.10.19 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •ancient synagogue, pharisees/rabbis as leaders of •ancient synagogue, pharisees/rabbis as leaders of, derivation of widely-held notion Found in books: Cohen (2010) 280
22. Anon., Esther Rabbah, 1.12  Tagged with subjects: •ancient synagogue, pharisees/rabbis as leaders of, passages indicative of, in matthew Found in books: Cohen (2010) 271
1.12. עַל כִּסֵּא מַלְכוּתוֹ, רַבִּי כֹּהֵן בְּשֵׁם רַבִּי עֲזַרְיָה עַל כִּסֵּא מַלְכוּתוֹ, מַלְכֻתוֹ כְּתִיב, בָּא לֵישֵׁב עַל כִּסֵּא שְׁלֹמֹה וְלֹא הִנִּיחוּהוּ. אָמְרוּ לוֹ כָּל מֶלֶךְ שֶׁאֵינוֹ קוֹזְמוֹקְרָטוֹר בָּעוֹלָם אֵינוֹ יוֹשֵׁב עָלָיו, עָמַד וְעָשָׂה לוֹ כִּסֵּא מִשֶּׁלּוֹ, כִּדְמוּתוֹ. הֲדָא הוּא דִכְתִיב עַל כִּסֵּא מַלְכוּתוֹ, עַל כִּסֵּא מַלְכֻתוֹ כְּתִיב, וְכִי אֵיזֶה כִּסֵּא הָיָה (מלכים א י, יח) (דברי הימים ב ט, יז): וַיַּעַשׂ הַמֶּלֶךְ כִּסֵּא שֵׁן גָּדוֹל, אָמַר רַבִּי אַחָא וְהָכְתִיב (מלכים ב י, א): וּלְאַחְאָב שִׁבְעִים בָּנִים בְּשֹׁמְרוֹן, אָמַר רַבִּי הוֹשַׁעְיָא רַבָּה כְּשֵׁם שֶׁהָיוּ לוֹ שִׁבְעִים בָּנִים בְּשׁוֹמְרוֹן כָּךְ הָיוּ לוֹ שִׁבְעִים בָּנִים בְּיִזְרְעֵאל, וְכָל אֶחָד וְאֶחָד הָיוּ לוֹ שְׁנֵי פַּלְטֵירִין, אֶחָד לִימוֹת הַחֹרֶף וְאֶחָד לִימוֹת הַקַּיִץ, הֲדָא הוּא דִכְתִיב (עמוס ג, טו): וְהִכֵּיתִי בֵית הַחֹרֶף עַל בֵּית הַקָּיִץ. רַבִּי יוּדָא בְּרַבִּי סִימוֹן אָמַר אַרְבָּעָה, שֶׁנֶּאֱמַר (עמוס ג, טו): וְאָבְדוּ בָּתֵּי הַשֵּׁן. וְרַבָּנָן אָמְרֵי שִׁשָּׁה, שֶׁנֶּאֱמַר (עמוס ג, טו): וְסָפוּ בָּתִּים רַבִּים נְאֻם ה', וְכָאן הוּא אוֹמֵר כִּסֵּא שֵׁן גָּדוֹל, רַבִּי הוֹשַׁעְיָא רַבָּה אוֹמֵר שֶׁהָיָה עָשׂוּי כְּטִירְכֵי מֶרְכַּבְתּוֹ שֶׁל מִי שֶׁאָמַר וְהָיָה הָעוֹלָם הַקָּדוֹשׁ בָּרוּךְ הוּא, וְכֵן הוּא אוֹמֵר: שֵׁשׁ מַעֲלוֹת לַכִּסֵּא, שֵׁשׁ כְּנֶגֶד שִׁשָּׁה רְקִיעִים. וְלֹא שִׁבְעָה הֵן, אָמַר רַבִּי אָבוּן הֵן דְּמַלְכָּא שָׁארֵי טִיטְיוֹן. שֵׁשׁ כְּנֶגֶד שֵׁשׁ אֲרָצוֹת: אֶרֶץ, אֲדָמָה, אַרְקָא, גַּיְא, צִיָּה, נְשִׁיָּה, תֵּבֵל. וּכְתִיב (תהלים ט, ט): וְהוּא יִשְׁפֹּט תֵּבֵל בְּצֶדֶק. שֵׁשׁ כְּנֶגֶד שִׁשָּׁה סִדְרֵי מִשְׁנָה: זְרָעִים, מוֹעֵד, נָשִׁים, נְזִיקִין, קָדָשִׁים וּטְהָרוֹת. שֵׁשׁ כְּנֶגֶד שֵׁשֶׁת יְמֵי בְרֵאשִׁית. שֵׁשׁ כְּנֶגֶד שֵׁשׁ אִמָּהוֹת: שָׂרָה, רִבְקָה, רָחֵל, וְלֵאָה, בִּלְהָה, זִלְפָּה. אָמַר רַבִּי הוּנָא שֵׁשׁ, כְּנֶגֶד שֵׁשׁ מִצְווֹת שֶׁהַמֶּלֶךְ הוּא מוּזְהָר עֲלֵיהֶם וּמְצֻוֶּה, דִּכְתִיב (דברים יז, יז): לֹא יַרְבֶּה לוֹ נָשִׁים (דברים יז, יז): לֹא יַרְבֶּה לוֹ סוּסִים (דברים יז, יז): וְכֶסֶף וְזָהָב לֹא יַרְבֶּה לוֹ מְאֹד (דברים טז, יט): לֹא תַטֶּה מִשְׁפָּט לֹא תַכִּיר פָּנִים וְלֹא תִקַּח שֹׁחַד. עָלָה בְּמַעֲלָה רִאשׁוֹנָה, הַכָּרוֹז מַכְרִיז וְאוֹמֵר לוֹ (דברים יז, יז): לֹא יַרְבֶּה לּוֹ נָשִׁים. בַּשְׁנִיָּה מַכְרִיז (דברים יז, טז): לֹא יַרְבֶּה לּוֹ סוּסִים. בַּשְּׁלִישִׁית מַכְרִיז (דברים יז, יז): וְכֶסֶף וְזָהָב לֹא יַרְבֶּה לוֹ. בָּרְבִיעִית לֹא תַטֶּה מִשְׁפָּט. בַּחֲמִישִׁית לֹא תַכִּיר פָּנִים. בַּשִּׁשִּׁית לֹא תִקַּח שֹׁחַד. וְכֵן הוּא אוֹמֵר (מלכים א י, יט): וְיָדֹת מִזֶּה וּמִזֶּה אֶל מְקוֹם הַשָּׁבֶת, בִּישִׁיבָתוֹ בָּא לֵישֵׁב אוֹמֵר לוֹ דַּע לִפְנֵי מִי אַתָּה יוֹשֵׁב, לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם. אָמְרוּ כֵּיוָן שֶׁמֵּת שְׁלֹמֹה עָלָה שִׁישַׁק מֶלֶךְ מִצְרַיִם וּנְטָלוֹ מֵהֶם, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן הוּא שִׁישַׁק הוּא פַּרְעֹה, וְלָמָּה נִקְרָא שְׁמוֹ שִׁישַׁק מִפְּנֵי שֶׁבָּא בִּשְׁקִיקוּת עַל יִשְׂרָאֵל וְאָמַר הֲרֵינִי נוֹטֵל אוֹתוֹ בִּכְתֻבַּת בִּתִּי, עָשָׂה מִלְחָמָה עִם זֶרַח הַכּוּשִׁי וּנְטָלוֹ מִמֶּנּוּ, עָשָׂה אַסָּא מִלְחָמָה עִם זֶרַח הַכּוּשִׁי וְנָפַל בְּיָדוֹ וּנְטָלוֹ מִמֶּנּוּ. תָּאנָא אָסָא וְכָל מַלְכֵי יְהוּדָה יָשְׁבוּ עָלָיו, וְכֵיוָן שֶׁעָלָה נְבוּכַדְנֶצַּר וְהֶחֱרִיב אֶת יְרוּשָׁלַיִם הִגְלָה אוֹתוֹ לְבָבֶל, וּמִבָּבֶל לְמָדַי, וּמִמָּדַי לְיָוָן, וּמִיָּוָן לֶאֱדוֹם. אָמַר רַבִּי אֶלְעָזָר בְּרַבִּי יוֹסֵי אֲנִי רָאִיתִי שְׁבָרָיו בְּרוֹמִי. נְבוּכַדְנֶצַּר יָשַׁב עָלָיו, כּוֹרֶשׁ יָשַׁב עָלָיו, אֲחַשְׁוֵרוֹשׁ בָּא לֵישֵׁב עָלָיו וְלֹא הִנִּיחוּהוּ, אָמְרוּ לֵיהּ מִי שֶׁאֵינוֹ עָשׂוּי קוֹזְמוֹקְרָטוֹר בָּעוֹלָם אֵינוֹ יוֹשֵׁב עָלָיו. עָמַד עָשָׂה מִשֶּׁלּוֹ בְּדָמִים, הֲדָא הוּא דִכְתִיב עַל כִּסֵּא מַלְכוּתוֹ, מַלְכֻתוֹ כְּתִיב. (מלכים א י, יט): וְרֹאשׁ עָגֹל לַכִּסֵּה מֵאַחֲרָיו, אָמַר רַבִּי אַחָא כַּהֲדָא קְדֵירָתָא דְּדַרְגֵּישׁ. וְיָדוֹת מִזֶּה וּמִזֶּה, עָלָה בַּמַּעֲלָה הָרִאשׁוֹנָה וְהָאֲרִי פּוֹשֵׁט לוֹ יָד, וּבַשְּׁנִיָּה נֶשֶׁר פּוֹשֵׁט לוֹ יָד, אֶל מְקוֹם הַשָּׁבֶת, כָּךְ מְקַבְּלִין אוֹתוֹ, וּבִמְקוֹם הַשֶּׁבֶת שַׁרְבִיט הַזָּהָב מֵאֲחוֹרָיו, וְיוֹנָה נְתוּנָה בְּרֹאשׁוֹ וַעֲטָרָה שֶׁל זָהָב בְּפִיהָ, כְּדֵי שֶׁיְהֵא הַמֶּלֶךְ יוֹשֵׁב בַּשֶּׁבֶת וַעֲטָרָה שֶׁל זָהָב נוֹגֵעַ וְאֵינוֹ נוֹגֵעַ.
23. Anon., Assumption of Moses, 12.2  Tagged with subjects: •ancient synagogue, pharisees/rabbis as leaders of, passages indicative of, in matthew Found in books: Cohen (2010) 271
24. Cyril of Jerusalem, Catechetical Lectures, 12.23  Tagged with subjects: •ancient synagogue, pharisees/rabbis as leaders of, passages indicative of, in matthew Found in books: Cohen (2010) 270