1. Septuagint, Tobit, 3.10, 13.16 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 938 | 3.10. When she heard these things she was deeply grieved, even to the thought of hanging herself. But she said, "I am the only child of my father; if I do this, it will be a disgrace to him, and I shall bring his old age down in sorrow to the grave. 13.16. For Jerusalem will be built with sapphires and emeralds,her walls with precious stones,and her towers and battlements with pure gold. |
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| 2. Septuagint, Baruch, 1.10-1.14 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •babylonia, babylonian jews Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 62 |
3. Hebrew Bible, Numbers, 7.13, 7.19, 7.25, 7.31, 7.37, 7.43, 7.49, 7.55, 7.61, 7.67, 7.73, 7.79, 7.84-7.85, 22.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 801, 828| 7.13. "וְקָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃", 7.19. "הִקְרִב אֶת־קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃", 7.25. "קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃", 7.31. "קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃", 7.37. "קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃", 7.43. "קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃", 7.49. "קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃", 7.55. "קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה", 7.61. "קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃", 7.67. "קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃", 7.73. "קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃", 7.79. "קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃", 7.84. "זֹאת חֲנֻכַּת הַמִּזְבֵּחַ בְּיוֹם הִמָּשַׁח אֹתוֹ מֵאֵת נְשִׂיאֵי יִשְׂרָאֵל קַעֲרֹת כֶּסֶף שְׁתֵּים עֶשְׂרֵה מִזְרְקֵי־כֶסֶף שְׁנֵים עָשָׂר כַּפּוֹת זָהָב שְׁתֵּים עֶשְׂרֵה׃", 7.85. "שְׁלֹשִׁים וּמֵאָה הַקְּעָרָה הָאַחַת כֶּסֶף וְשִׁבְעִים הַמִּזְרָק הָאֶחָד כֹּל כֶּסֶף הַכֵּלִים אַלְפַּיִם וְאַרְבַּע־מֵאוֹת בְּשֶׁקֶל הַקֹּדֶשׁ׃", 22.14. "וַיָּקוּמוּ שָׂרֵי מוֹאָב וַיָּבֹאוּ אֶל־בָּלָק וַיֹּאמְרוּ מֵאֵן בִּלְעָם הֲלֹךְ עִמָּנוּ׃", | 7.13. "and his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;", 7.19. "he presented for his offering one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;", 7.25. "his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;", 7.31. "his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;", 7.37. "his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;", 7.43. "his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;", 7.49. "his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;", 7.55. "his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;", 7.61. "his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;", 7.67. "his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;", 7.73. "his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;", 7.79. "his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;", 7.84. "This was the dedication-offering of the altar, in the day when it was anointed, at the hands of the princes of Israel: twelve silver dishes, twelve silver basins, twelve golden pans;", 7.85. "each silver dish weighing a hundred and thirty shekels, and each basin seventy; all the silver of the vessels two thousand and four hundred shekels, after the shekel of the sanctuary;", 22.14. "And the princes of Moab rose up, and they went unto Balak, and said: ‘Balaam refuseth to come with us.’", |
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4. Hebrew Bible, Job, 29.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 801| 29.8. "רָאוּנִי נְעָרִים וְנֶחְבָּאוּ וִישִׁישִׁים קָמוּ עָמָדוּ׃", | 29.8. "The young men saw me and hid themselves, And the aged rose up and stood;", |
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5. Hebrew Bible, Joel, 2.12-2.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 801| 2.12. "וְגַם־עַתָּה נְאֻם־יְהוָה שֻׁבוּ עָדַי בְּכָל־לְבַבְכֶם וּבְצוֹם וּבְבְכִי וּבְמִסְפֵּד׃", 2.13. "וְקִרְעוּ לְבַבְכֶם וְאַל־בִּגְדֵיכֶם וְשׁוּבוּ אֶל־יְהוָה אֱלֹהֵיכֶם כִּי־חַנּוּן וְרַחוּם הוּא אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד וְנִחָם עַל־הָרָעָה׃", | 2.12. "Yet even now, saith the LORD, Turn ye unto Me with all your heart, And with fasting, and with weeping, and with lamentation;", 2.13. "And rend your heart, and not your garments, And turn unto the LORD your God; For He is gracious and compassionate, long-suffering, and abundant in mercy, And repenteth Him of the evil.", |
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6. Hebrew Bible, Jonah, 4.4, 4.6-4.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 938, 966| 4.4. "וַיֹּאמֶר יְהוָה הַהֵיטֵב חָרָה לָךְ׃", 4.6. "וַיְמַן יְהוָה־אֱלֹהִים קִיקָיוֹן וַיַּעַל מֵעַל לְיוֹנָה לִהְיוֹת צֵל עַל־רֹאשׁוֹ לְהַצִּיל לוֹ מֵרָעָתוֹ וַיִּשְׂמַח יוֹנָה עַל־הַקִּיקָיוֹן שִׂמְחָה גְדוֹלָה׃", 4.7. "וַיְמַן הָאֱלֹהִים תּוֹלַעַת בַּעֲלוֹת הַשַּׁחַר לַמָּחֳרָת וַתַּךְ אֶת־הַקִּיקָיוֹן וַיִּיבָשׁ׃", 4.8. "וַיְהִי כִּזְרֹחַ הַשֶּׁמֶשׁ וַיְמַן אֱלֹהִים רוּחַ קָדִים חֲרִישִׁית וַתַּךְ הַשֶּׁמֶשׁ עַל־רֹאשׁ יוֹנָה וַיִּתְעַלָּף וַיִּשְׁאַל אֶת־נַפְשׁוֹ לָמוּת וַיֹּאמֶר טוֹב מוֹתִי מֵחַיָּי׃", 4.9. "וַיֹּאמֶר אֱלֹהִים אֶל־יוֹנָה הַהֵיטֵב חָרָה־לְךָ עַל־הַקִּיקָיוֹן וַיֹּאמֶר הֵיטֵב חָרָה־לִי עַד־מָוֶת׃", | 4.4. "And the LORD said: ‘Art thou greatly angry?’", 4.6. "And the LORD God prepared a gourd, and made it to come up over Jonah, that it might be a shadow over his head, to deliver him from his evil. So Jonah was exceeding glad because of the gourd.", 4.7. "But God prepared a worm when the morning rose the next day, and it smote the gourd, that it withered.", 4.8. "And it came to pass, when the sun arose, that God prepared a vehement east wind; and the sun beat upon the head of Jonah, that he fainted, and requested for himself that he might die, and said: ‘It is better for me to die than to live.’", 4.9. "And God said to Jonah: ‘Art thou greatly angry for the gourd?’ And he said: ‘I am greatly angry, even unto death.’", |
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7. Hebrew Bible, Esther, 8.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 801| 8.5. "וַתֹּאמֶר אִם־עַל־הַמֶּלֶךְ טוֹב וְאִם־מָצָאתִי חֵן לְפָנָיו וְכָשֵׁר הַדָּבָר לִפְנֵי הַמֶּלֶךְ וְטוֹבָה אֲנִי בְּעֵינָיו יִכָּתֵב לְהָשִׁיב אֶת־הַסְּפָרִים מַחֲשֶׁבֶת הָמָן בֶּן־הַמְּדָתָא הָאֲגָגִי אֲשֶׁר כָּתַב לְאַבֵּד אֶת־הַיְּהוּדִים אֲשֶׁר בְּכָל־מְדִינוֹת הַמֶּלֶךְ׃", | 8.5. "And she said: ‘If it please the king, and if I have found favour in his sight, and the thing seem right before the king, and I be pleasing in his eyes, let it be written to reverse the letters devised by Haman the son of Hammedatha the Agagite, which he wrote to destroy the Jews that are in all the king’s provinces;", |
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8. Hebrew Bible, Leviticus, 26.29 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 238| 26.29. "וַאֲכַלְתֶּם בְּשַׂר בְּנֵיכֶם וּבְשַׂר בְּנֹתֵיכֶם תֹּאכֵלוּ׃" | 26.29. "And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat." |
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9. Hebrew Bible, Malachi, 3.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 801| 3.7. "לְמִימֵי אֲבֹתֵיכֶם סַרְתֶּם מֵחֻקַּי וְלֹא שְׁמַרְתֶּם שׁוּבוּ אֵלַי וְאָשׁוּבָה אֲלֵיכֶם אָמַר יְהוָה צְבָאוֹת וַאֲמַרְתֶּם בַּמֶּה נָשׁוּב׃", | 3.7. "From the days of your fathers ye have turned aside from Mine ordices, and have not kept them. Return unto Me, and I will return unto you, Saith the LORD of hosts. But ye say: ‘Wherein shall we return?’", |
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10. Hebrew Bible, Genesis, 1.26-1.28, 2.16, 2.23-2.24, 3.8-3.9, 3.13-3.19, 3.23-3.24, 3.27, 4.1, 4.12, 4.16, 8.20, 12.7-12.8, 13.4, 13.18, 19.15, 19.35, 22.9, 23.7, 24.7, 24.40, 25.34, 26.25, 31.55, 34.7, 35.1, 35.3, 37.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Levison (2023), The Greek Life of Adam and Eve. 183, 198, 238, 345, 801, 828, 830, 938, 947, 966| 1.26. "וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃", 1.27. "וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃", 1.28. "וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃", 2.16. "וַיְצַו יְהוָה אֱלֹהִים עַל־הָאָדָם לֵאמֹר מִכֹּל עֵץ־הַגָּן אָכֹל תֹּאכֵל׃", 2.23. "וַיֹּאמֶר הָאָדָם זֹאת הַפַּעַם עֶצֶם מֵעֲצָמַי וּבָשָׂר מִבְּשָׂרִי לְזֹאת יִקָּרֵא אִשָּׁה כִּי מֵאִישׁ לֻקֳחָה־זֹּאת׃", 2.24. "עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃", 3.8. "וַיִּשְׁמְעוּ אֶת־קוֹל יְהוָה אֱלֹהִים מִתְהַלֵּךְ בַּגָּן לְרוּחַ הַיּוֹם וַיִּתְחַבֵּא הָאָדָם וְאִשְׁתּוֹ מִפְּנֵי יְהוָה אֱלֹהִים בְּתוֹךְ עֵץ הַגָּן׃", 3.9. "וַיִּקְרָא יְהוָה אֱלֹהִים אֶל־הָאָדָם וַיֹּאמֶר לוֹ אַיֶּכָּה׃", 3.13. "וַיֹּאמֶר יְהוָה אֱלֹהִים לָאִשָּׁה מַה־זֹּאת עָשִׂית וַתֹּאמֶר הָאִשָּׁה הַנָּחָשׁ הִשִּׁיאַנִי וָאֹכֵל׃", 3.14. "וַיֹּאמֶר יְהֹוָה אֱלֹהִים אֶל־הַנָּחָשׁ כִּי עָשִׂיתָ זֹּאת אָרוּר אַתָּה מִכָּל־הַבְּהֵמָה וּמִכֹּל חַיַּת הַשָּׂדֶה עַל־גְּחֹנְךָ תֵלֵךְ וְעָפָר תֹּאכַל כָּל־יְמֵי חַיֶּיךָ׃", 3.15. "וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה וּבֵין זַרְעֲךָ וּבֵין זַרְעָהּ הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב׃", 3.16. "אֶל־הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל־בָּךְ׃", 3.17. "וּלְאָדָם אָמַר כִּי־שָׁמַעְתָּ לְקוֹל אִשְׁתֶּךָ וַתֹּאכַל מִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לֵאמֹר לֹא תֹאכַל מִמֶּנּוּ אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ בְּעִצָּבוֹן תֹּאכֲלֶנָּה כֹּל יְמֵי חַיֶּיךָ׃", 3.18. "וְקוֹץ וְדַרְדַּר תַּצְמִיחַ לָךְ וְאָכַלְתָּ אֶת־עֵשֶׂב הַשָּׂדֶה׃", 3.19. "בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב׃", 3.23. "וַיְשַׁלְּחֵהוּ יְהוָה אֱלֹהִים מִגַּן־עֵדֶן לַעֲבֹד אֶת־הָאֲדָמָה אֲשֶׁר לֻקַּח מִשָּׁם׃", 3.24. "וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃", 4.1. "וַיֹּאמֶר מֶה עָשִׂיתָ קוֹל דְּמֵי אָחִיךָ צֹעֲקִים אֵלַי מִן־הָאֲדָמָה׃", 4.1. "וְהָאָדָם יָדַע אֶת־חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־קַיִן וַתֹּאמֶר קָנִיתִי אִישׁ אֶת־יְהוָה׃", 4.12. "כִּי תַעֲבֹד אֶת־הָאֲדָמָה לֹא־תֹסֵף תֵּת־כֹּחָהּ לָךְ נָע וָנָד תִּהְיֶה בָאָרֶץ׃", 4.16. "וַיֵּצֵא קַיִן מִלִּפְנֵי יְהוָה וַיֵּשֶׁב בְּאֶרֶץ־נוֹד קִדְמַת־עֵדֶן׃", 12.7. "וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר לְזַרְעֲךָ אֶתֵּן אֶת־הָאָרֶץ הַזֹּאת וַיִּבֶן שָׁם מִזְבֵּחַ לַיהוָה הַנִּרְאֶה אֵלָיו׃", 12.8. "וַיַּעְתֵּק מִשָּׁם הָהָרָה מִקֶּדֶם לְבֵית־אֵל וַיֵּט אָהֳלֹה בֵּית־אֵל מִיָּם וְהָעַי מִקֶּדֶם וַיִּבֶן־שָׁם מִזְבֵּחַ לַיהוָה וַיִּקְרָא בְּשֵׁם יְהוָה׃", 13.4. "אֶל־מְקוֹם הַמִּזְבֵּחַ אֲשֶׁר־עָשָׂה שָׁם בָּרִאשֹׁנָה וַיִּקְרָא שָׁם אַבְרָם בְּשֵׁם יְהוָה׃", 13.18. "וַיֶּאֱהַל אַבְרָם וַיָּבֹא וַיֵּשֶׁב בְּאֵלֹנֵי מַמְרֵא אֲשֶׁר בְּחֶבְרוֹן וַיִּבֶן־שָׁם מִזְבֵּחַ לַיהוָה׃", 19.15. "וּכְמוֹ הַשַּׁחַר עָלָה וַיָּאִיצוּ הַמַּלְאָכִים בְּלוֹט לֵאמֹר קוּם קַח אֶת־אִשְׁתְּךָ וְאֶת־שְׁתֵּי בְנֹתֶיךָ הַנִּמְצָאֹת פֶּן־תִּסָּפֶה בַּעֲוֺן הָעִיר׃", 19.35. "וַתַּשְׁקֶיןָ גַּם בַּלַּיְלָה הַהוּא אֶת־אֲבִיהֶן יָיִן וַתָּקָם הַצְּעִירָה וַתִּשְׁכַּב עִמּוֹ וְלֹא־יָדַע בְּשִׁכְבָהּ וּבְקֻמָהּ׃", 22.9. "וַיָּבֹאוּ אֶל־הַמָּקוֹם אֲשֶׁר אָמַר־לוֹ הָאֱלֹהִים וַיִּבֶן שָׁם אַבְרָהָם אֶת־הַמִּזְבֵּחַ וַיַּעֲרֹךְ אֶת־הָעֵצִים וַיַּעֲקֹד אֶת־יִצְחָק בְּנוֹ וַיָּשֶׂם אֹתוֹ עַל־הַמִּזְבֵּחַ מִמַּעַל לָעֵצִים׃", 23.7. "וַיָּקָם אַבְרָהָם וַיִּשְׁתַּחוּ לְעַם־הָאָרֶץ לִבְנֵי־חֵת׃", 24.7. "יְהוָה אֱלֹהֵי הַשָּׁמַיִם אֲשֶׁר לְקָחַנִי מִבֵּית אָבִי וּמֵאֶרֶץ מוֹלַדְתִּי וַאֲשֶׁר דִּבֶּר־לִי וַאֲשֶׁר נִשְׁבַּע־לִי לֵאמֹר לְזַרְעֲךָ אֶתֵּן אֶת־הָאָרֶץ הַזֹּאת הוּא יִשְׁלַח מַלְאָכוֹ לְפָנֶיךָ וְלָקַחְתָּ אִשָּׁה לִבְנִי מִשָּׁם׃", 25.34. "וְיַעֲקֹב נָתַן לְעֵשָׂו לֶחֶם וּנְזִיד עֲדָשִׁים וַיֹּאכַל וַיֵּשְׁתְּ וַיָּקָם וַיֵּלַךְ וַיִּבֶז עֵשָׂו אֶת־הַבְּכֹרָה׃", 26.25. "וַיִּבֶן שָׁם מִזְבֵּחַ וַיִּקְרָא בְּשֵׁם יְהוָה וַיֶּט־שָׁם אָהֳלוֹ וַיִּכְרוּ־שָׁם עַבְדֵי־יִצְחָק בְּאֵר׃", 34.7. "וּבְנֵי יַעֲקֹב בָּאוּ מִן־הַשָּׂדֶה כְּשָׁמְעָם וַיִּתְעַצְּבוּ הָאֲנָשִׁים וַיִּחַר לָהֶם מְאֹד כִּי־נְבָלָה עָשָׂה בְיִשְׂרָאֵל לִשְׁכַּב אֶת־בַּת־יַעֲקֹב וְכֵן לֹא יֵעָשֶׂה׃", 35.1. "וַיֹּאמֶר אֱלֹהִים אֶל־יַעֲקֹב קוּם עֲלֵה בֵית־אֵל וְשֶׁב־שָׁם וַעֲשֵׂה־שָׁם מִזְבֵּחַ לָאֵל הַנִּרְאֶה אֵלֶיךָ בְּבָרְחֲךָ מִפְּנֵי עֵשָׂו אָחִיךָ׃", 35.1. "וַיֹּאמֶר־לוֹ אֱלֹהִים שִׁמְךָ יַעֲקֹב לֹא־יִקָּרֵא שִׁמְךָ עוֹד יַעֲקֹב כִּי אִם־יִשְׂרָאֵל יִהְיֶה שְׁמֶךָ וַיִּקְרָא אֶת־שְׁמוֹ יִשְׂרָאֵל׃", 35.3. "וְנָקוּמָה וְנַעֲלֶה בֵּית־אֵל וְאֶעֱשֶׂה־שָּׁם מִזְבֵּחַ לָאֵל הָעֹנֶה אֹתִי בְּיוֹם צָרָתִי וַיְהִי עִמָּדִי בַּדֶּרֶךְ אֲשֶׁר הָלָכְתִּי׃", 37.7. "וְהִנֵּה אֲנַחְנוּ מְאַלְּמִים אֲלֻמִּים בְּתוֹךְ הַשָּׂדֶה וְהִנֵּה קָמָה אֲלֻמָּתִי וְגַם־נִצָּבָה וְהִנֵּה תְסֻבֶּינָה אֲלֻמֹּתֵיכֶם וַתִּשְׁתַּחֲוֶיןָ לַאֲלֻמָּתִי׃", | 1.26. "And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’", 1.27. "And God created man in His own image, in the image of God created He him; male and female created He them.", 1.28. "And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’", 2.16. "And the LORD God commanded the man, saying: ‘of every tree of the garden thou mayest freely eat;", 2.23. "And the man said: ‘This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man.’", 2.24. "Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh.", 3.8. "And they heard the voice of the LORD God walking in the garden toward the cool of the day; and the man and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.", 3.9. "And the LORD God called unto the man, and said unto him: ‘Where art thou?’", 3.13. "And the LORD God said unto the woman: ‘What is this thou hast done?’ And the woman said: ‘The serpent beguiled me, and I did eat.’", 3.14. "And the LORD God said unto the serpent: ‘Because thou hast done this, cursed art thou from among all cattle, and from among all beasts of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life.", 3.15. "And I will put enmity between thee and the woman, and between thy seed and her seed; they shall bruise thy head, and thou shalt bruise their heel.’", 3.16. "Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’", 3.17. "And unto Adam He said: ‘Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life.", 3.18. "Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field.", 3.19. "In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’", 3.23. "Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken.", 3.24. "So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life.", 4.1. "And the man knew Eve his wife; and she conceived and bore Cain, and said: ‘I have agotten a man with the help of the LORD.’", 4.12. "When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a wanderer shalt thou be in the earth.’", 4.16. "And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden.", 8.20. "And Noah builded an altar unto the LORD; and took of every clean beast, and of every clean fowl, and offered burnt-offerings on the altar.", 12.7. "And the LORD appeared unto Abram, and said: ‘Unto thy seed will I give this land’; and he builded there an altar unto the LORD, who appeared unto him.", 12.8. "And he removed from thence unto the mountain on the east of Beth-el, and pitched his tent, having Beth-el on the west, and Ai on the east; and he builded there an altar unto the LORD, and called upon the name of the LORD.", 13.4. "unto the place of the altar, which he had made there at the first; and Abram called there on the name of the LORD.", 13.18. "And Abram moved his tent, and came and dwelt by the terebinths of Mamre, which are in Hebron, and built there an altar unto the LORD.", 19.15. "And when the morning arose, then the angels hastened Lot, saying: ‘Arise, take thy wife, and thy two daughters that are here; lest thou be swept away in the iniquity of the city.’", 19.35. "And they made their father drink wine that night also. And the younger arose, and lay with him; and he knew not when she lay down, nor when she arose.", 22.9. "And they came to the place which God had told him of; and Abraham built the altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar, upon the wood.", 23.7. "And Abraham rose up, and bowed down to the people of the land, even to the children of Heth.", 24.7. "The LORD, the God of heaven, who took me from my father’s house, and from the land of my nativity, and who spoke unto me, and who swore unto me, saying: Unto thy seed will I give this land; He will send His angel before thee, and thou shalt take a wife for my son from thence.", 24.40. "And he said unto me: The LORD, before whom I walk, will send His angel with thee, and prosper thy way; and thou shalt take a wife for my son of my kindred, and of my father’s house;", 25.34. "And Jacob gave Esau bread and pottage of lentils; and he did eat and drink, and rose up, and went his way. So Esau despised his birthright.", 26.25. "And he builded an altar there, and called upon the name of the LORD, and pitched his tent there; and there Isaac’s servants digged a well.", 34.7. "And the sons of Jacob came in from the field when they heard it; and the men were grieved, and they were very wroth, because he had wrought a vile deed in Israel in lying with Jacob’s daughter; which thing ought not to be done.", 35.1. "And God said unto Jacob: ‘Arise, go up to Beth-el, and dwell there; and make there an altar unto God, who appeared unto thee when thou didst flee from the face of Esau thy brother.’", 35.3. "and let us arise, and go up to Beth-el; and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went.’", 37.7. "for, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves came round about, and bowed down to my sheaf.’", |
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11. Hebrew Bible, Proverbs, 7.16-7.19, 12.25, 23.31 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 345, 761, 828| 7.16. "מַרְבַדִּים רָבַדְתִּי עַרְשִׂי חֲטֻבוֹת אֵטוּן מִצְרָיִם׃", 7.17. "נַפְתִּי מִשְׁכָּבִי מֹר אֲהָלִים וְקִנָּמוֹן׃", 7.18. "לְכָה נִרְוֶה דֹדִים עַד־הַבֹּקֶר נִתְעַלְּסָה בָּאֳהָבִים׃", 7.19. "כִּי אֵין הָאִישׁ בְּבֵיתוֹ הָלַךְ בְּדֶרֶךְ מֵרָחוֹק׃", 12.25. "דְּאָגָה בְלֶב־אִישׁ יַשְׁחֶנָּה וְדָבָר טוֹב יְשַׂמְּחֶנָּה׃", 23.31. "אַל־תֵּרֶא יַיִן כִּי יִתְאַדָּם כִּי־יִתֵּן בכיס [בַּכּוֹס] עֵינוֹ יִתְהַלֵּךְ בְּמֵישָׁרִים׃", | 7.16. "I have decked my couch with coverlets, With striped cloths of the yarn of Egypt.", 7.17. "I have perfumed my bed With myrrh, aloes, and cinnamon.", 7.18. "Come, let us take our fill of love until the morning; Let us solace ourselves with loves.", 7.19. "For my husband is not at home, He is gone a long journey;", 12.25. "Care in the heart of a man boweth it down; But a good word maketh it glad.", 23.31. "Look not thou upon the wine when it is red, when it giveth its colour in the cup, When it glideth down smoothly;", |
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12. Hebrew Bible, Psalms, 18.8, 22.3, 46.3, 58.3, 65.3, 65.5, 68.9, 69.9, 75.8, 75.13, 88.3, 88.8, 91.11-91.12, 95.4, 98.3, 105.22, 110.9, 144.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 345, 579, 801, 947| 18.8. "וַתִּגְעַשׁ וַתִּרְעַשׁ הָאָרֶץ וּמוֹסְדֵי הָרִים יִרְגָּזוּ וַיִּתְגָּעֲשׁוּ כִּי־חָרָה לוֹ׃", 22.3. "אָכְלוּ וַיִּשְׁתַּחֲוּוּ כָּל־דִּשְׁנֵי־אֶרֶץ לְפָנָיו יִכְרְעוּ כָּל־יוֹרְדֵי עָפָר וְנַפְשׁוֹ לֹא חִיָּה׃", 22.3. "אֱלֹהַי אֶקְרָא יוֹמָם וְלֹא תַעֲנֶה וְלַיְלָה וְלֹא־דוּמִיָּה לִי׃", 46.3. "עַל־כֵּן לֹא־נִירָא בְּהָמִיר אָרֶץ וּבְמוֹט הָרִים בְּלֵב יַמִּים׃", 58.3. "אַף־בְּלֵב עוֹלֹת תִּפְעָלוּן בָּאָרֶץ חֲמַס יְדֵיכֶם תְּפַלֵּסוּן׃", 65.3. "שֹׁמֵעַ תְּפִלָּה עָדֶיךָ כָּל־בָּשָׂר יָבֹאוּ׃", 65.5. "אַשְׁרֵי תִּבְחַר וּתְקָרֵב יִשְׁכֹּן חֲצֵרֶיךָ נִשְׂבְּעָה בְּטוּב בֵּיתֶךָ קְדֹשׁ הֵיכָלֶךָ׃", 68.9. "אֶרֶץ רָעָשָׁה אַף־שָׁמַיִם נָטְפוּ מִפְּנֵי אֱלֹהִים זֶה סִינַי מִפְּנֵי אֱלֹהִים אֱלֹהֵי יִשְׂרָאֵל׃", 69.9. "מוּזָר הָיִיתִי לְאֶחָי וְנָכְרִי לִבְנֵי אִמִּי׃", 75.8. "כִּי־אֱלֹהִים שֹׁפֵט זֶה יַשְׁפִּיל וְזֶה יָרִים׃", 88.3. "תָּבוֹא לְפָנֶיךָ תְּפִלָּתִי הַטֵּה־אָזְנְךָ לְרִנָּתִי׃", 88.8. "עָלַי סָמְכָה חֲמָתֶךָ וְכָל־מִשְׁבָּרֶיךָ עִנִּיתָ סֶּלָה׃", 91.11. "כִּי מַלְאָכָיו יְצַוֶּה־לָּךְ לִשְׁמָרְךָ בְּכָל־דְּרָכֶיךָ׃", 91.12. "עַל־כַּפַּיִם יִשָּׂאוּנְךָ פֶּן־תִּגֹּף בָּאֶבֶן רַגְלֶךָ׃", 95.4. "אֲשֶׁר בְּיָדוֹ מֶחְקְרֵי־אָרֶץ וְתוֹעֲפוֹת הָרִים לוֹ׃", 98.3. "זָכַר חַסְדּוֹ וֶאֱמוּנָתוֹ לְבֵית יִשְׂרָאֵל רָאוּ כָל־אַפְסֵי־אָרֶץ אֵת יְשׁוּעַת אֱלֹהֵינוּ׃", 105.22. "לֶאְסֹר שָׂרָיו בְּנַפְשׁוֹ וּזְקֵנָיו יְחַכֵּם׃", 144.6. "בְּרוֹק בָּרָק וּתְפִיצֵם שְׁלַח חִצֶּיךָ וּתְהֻמֵּם׃", | 18.8. "Then the earth did shake and quake, the foundations also of the mountains did tremble; they were shaken, because He was wroth.", 22.3. "O my God, I call by day, but Thou answerest not; and at night, and there is no surcease for me.", 46.3. "Therefore will we not fear, though the earth do change, And though the mountains be moved into the heart of the seas;", 58.3. "Yea, in heart ye work wickedness; Ye weigh out in the earth the violence of your hands.", 65.3. "O Thou that hearest prayer, unto Thee doth all flesh come.", 65.5. "Happy is the man whom Thou choosest, and bringest near, that he may dwell in Thy courts; may we be satisfied with the goodness of Thy house, the holy place of Thy temple!", 68.9. "The earth trembled, the heavens also dropped at the presence of God; Even yon Sinai trembled at the presence of God, the God of Israel.", 69.9. "I am become a stranger unto my brethren, And an alien unto my mother's children.", 75.8. "For God is judge; He putteth down one, and lifteth up another.", 88.3. "Let my prayer come before Thee, Incline Thine ear unto my cry.", 88.8. "Thy wrath lieth hard upon me, And all Thy waves Thou pressest down. Selah", 91.11. "For He will give His angels charge over thee, To keep thee in all thy ways.", 91.12. "They shall bear thee upon their hands, Lest thou dash thy foot against a stone.", 95.4. "In whose hand are the depths of the earth; The heights of the mountains are His also.", 98.3. "He hath remembered His mercy and His faithfulness toward the house of Israel; All the ends of the earth have seen the salvation of our God.", 105.22. "To bind his princes at his pleasure, And teach his elders wisdom.", 144.6. "Cast forth lightning, and scatter them; Send out Thine arrows, and discomfit them.", |
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13. Hebrew Bible, Ruth, 4.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 947| 4.15. "וְהָיָה לָךְ לְמֵשִׁיב נֶפֶשׁ וּלְכַלְכֵּל אֶת־שֵׂיבָתֵךְ כִּי כַלָּתֵךְ אֲשֶׁר־אֲהֵבַתֶךְ יְלָדַתּוּ אֲשֶׁר־הִיא טוֹבָה לָךְ מִשִּׁבְעָה בָּנִים׃", | 4.15. "And he shall be unto thee a restorer of life, and a nourisher of thine old age; for thy daughter-in-law, who loveth thee, who is better to thee than seven sons, hath borne him.’", |
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14. Hebrew Bible, Deuteronomy, 1.19, 2.9, 8.15, 10.17, 28.53 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 238, 345| 1.19. "וַנִּסַּע מֵחֹרֵב וַנֵּלֶךְ אֵת כָּל־הַמִּדְבָּר הַגָּדוֹל וְהַנּוֹרָא הַהוּא אֲשֶׁר רְאִיתֶם דֶּרֶךְ הַר הָאֱמֹרִי כַּאֲשֶׁר צִוָּה יְהוָה אֱלֹהֵינוּ אֹתָנוּ וַנָּבֹא עַד קָדֵשׁ בַּרְנֵעַ׃", 2.9. "וַיֹּאמֶר יְהוָה אֵלַי אֶל־תָּצַר אֶת־מוֹאָב וְאַל־תִּתְגָּר בָּם מִלְחָמָה כִּי לֹא־אֶתֵּן לְךָ מֵאַרְצוֹ יְרֻשָּׁה כִּי לִבְנֵי־לוֹט נָתַתִּי אֶת־עָר יְרֻשָּׁה׃", 8.15. "הַמּוֹלִיכֲךָ בַּמִּדְבָּר הַגָּדֹל וְהַנּוֹרָא נָחָשׁ שָׂרָף וְעַקְרָב וְצִמָּאוֹן אֲשֶׁר אֵין־מָיִם הַמּוֹצִיא לְךָ מַיִם מִצּוּר הַחַלָּמִישׁ׃", 10.17. "כִּי יְהוָה אֱלֹהֵיכֶם הוּא אֱלֹהֵי הָאֱלֹהִים וַאֲדֹנֵי הָאֲדֹנִים הָאֵל הַגָּדֹל הַגִּבֹּר וְהַנּוֹרָא אֲשֶׁר לֹא־יִשָּׂא פָנִים וְלֹא יִקַּח שֹׁחַד׃", 28.53. "וְאָכַלְתָּ פְרִי־בִטְנְךָ בְּשַׂר בָּנֶיךָ וּבְנֹתֶיךָ אֲשֶׁר נָתַן־לְךָ יְהוָה אֱלֹהֶיךָ בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר־יָצִיק לְךָ אֹיְבֶךָ׃", | 1.19. "And we journeyed from Horeb, and went through all that great and dreadful wilderness which ye saw, by the way to the hill-country of the Amorites, as the LORD our God commanded us; and we came to Kadesh-barnea.", 2.9. "And the LORD said unto me: ‘Be not at enmity with Moab, neither contend with them in battle; for I will not give thee of his land for a possession; because I have given Ar unto the children of Lot for a possession.—", 8.15. "who led thee through the great and dreadful wilderness, wherein were serpents, fiery serpents, and scorpions, and thirsty ground where was no water; who brought thee forth water out of the rock of flint;", 10.17. "For the LORD your God, He is God of gods, and Lord of lords, the great God, the mighty, and the awful, who regardeth not persons, nor taketh reward.", 28.53. "And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters whom the LORD thy God hath given thee; in the siege and in the straitness, wherewith thine enemies shall straiten thee.", |
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15. Hebrew Bible, Song of Songs, 5.13, 6.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 828| 5.13. "לְחָיָו כַּעֲרוּגַת הַבֹּשֶׂם מִגְדְּלוֹת מֶרְקָחִים שִׂפְתוֹתָיו שׁוֹשַׁנִּים נֹטְפוֹת מוֹר עֹבֵר׃", 6.2. "דּוֹדִי יָרַד לְגַנּוֹ לַעֲרוּגוֹת הַבֹּשֶׂם לִרְעוֹת בַּגַּנִּים וְלִלְקֹט שׁוֹשַׁנִּים׃", | 5.13. His cheeks are as a bed of spices, As banks of sweet herbs; His lips are as lilies, Dropping with flowing myrrh. 6.2. ’My beloved is gone down into his garden, To the beds of spices, To feed in the gardens, And to gather lilies. |
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16. Hebrew Bible, Exodus, 12.11, 17.15, 24.4, 29.12-29.13, 29.16, 29.18, 29.21, 29.25, 29.36-29.38, 29.44, 30.1, 30.8, 40.5-40.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 830| 12.11. "וְכָכָה תֹּאכְלוּ אֹתוֹ מָתְנֵיכֶם חֲגֻרִים נַעֲלֵיכֶם בְּרַגְלֵיכֶם וּמַקֶּלְכֶם בְּיֶדְכֶם וַאֲכַלְתֶּם אֹתוֹ בְּחִפָּזוֹן פֶּסַח הוּא לַיהוָה׃", 17.15. "וַיִּבֶן מֹשֶׁה מִזְבֵּחַ וַיִּקְרָא שְׁמוֹ יְהוָה נִסִּי׃", 24.4. "וַיִּכְתֹּב מֹשֶׁה אֵת כָּל־דִּבְרֵי יְהוָה וַיַּשְׁכֵּם בַּבֹּקֶר וַיִּבֶן מִזְבֵּחַ תַּחַת הָהָר וּשְׁתֵּים עֶשְׂרֵה מַצֵּבָה לִשְׁנֵים עָשָׂר שִׁבְטֵי יִשְׂרָאֵל׃", 29.12. "וְלָקַחְתָּ מִדַּם הַפָּר וְנָתַתָּה עַל־קַרְנֹת הַמִּזְבֵּחַ בְּאֶצְבָּעֶךָ וְאֶת־כָּל־הַדָּם תִּשְׁפֹּךְ אֶל־יְסוֹד הַמִּזְבֵּחַ׃", 29.13. "וְלָקַחְתָּ אֶת־כָּל־הַחֵלֶב הַמְכַסֶּה אֶת־הַקֶּרֶב וְאֵת הַיֹּתֶרֶת עַל־הַכָּבֵד וְאֵת שְׁתֵּי הַכְּלָיֹת וְאֶת־הַחֵלֶב אֲשֶׁר עֲלֵיהֶן וְהִקְטַרְתָּ הַמִּזְבֵּחָה׃", 29.16. "וְשָׁחַטְתָּ אֶת־הָאָיִל וְלָקַחְתָּ אֶת־דָּמוֹ וְזָרַקְתָּ עַל־הַמִּזְבֵּחַ סָבִיב׃", 29.18. "וְהִקְטַרְתָּ אֶת־כָּל־הָאַיִל הַמִּזְבֵּחָה עֹלָה הוּא לַיהוָה רֵיחַ נִיחוֹחַ אִשֶּׁה לַיהוָה הוּא׃", 29.21. "וְלָקַחְתָּ מִן־הַדָּם אֲשֶׁר עַל־הַמִּזְבֵּחַ וּמִשֶּׁמֶן הַמִּשְׁחָה וְהִזֵּיתָ עַל־אַהֲרֹן וְעַל־בְּגָדָיו וְעַל־בָּנָיו וְעַל־בִּגְדֵי בָנָיו אִתּוֹ וְקָדַשׁ הוּא וּבְגָדָיו וּבָנָיו וּבִגְדֵי בָנָיו אִתּוֹ׃", 29.25. "וְלָקַחְתָּ אֹתָם מִיָּדָם וְהִקְטַרְתָּ הַמִּזְבֵּחָה עַל־הָעֹלָה לְרֵיחַ נִיחוֹחַ לִפְנֵי יְהוָה אִשֶּׁה הוּא לַיהוָה׃", 29.36. "וּפַר חַטָּאת תַּעֲשֶׂה לַיּוֹם עַל־הַכִּפֻּרִים וְחִטֵּאתָ עַל־הַמִּזְבֵּחַ בְּכַפֶּרְךָ עָלָיו וּמָשַׁחְתָּ אֹתוֹ לְקַדְּשׁוֹ׃", 29.37. "שִׁבְעַת יָמִים תְּכַפֵּר עַל־הַמִּזְבֵּחַ וְקִדַּשְׁתָּ אֹתוֹ וְהָיָה הַמִּזְבֵּחַ קֹדֶשׁ קָדָשִׁים כָּל־הַנֹּגֵעַ בַּמִּזְבֵּחַ יִקְדָּשׁ׃", 29.38. "וְזֶה אֲשֶׁר תַּעֲשֶׂה עַל־הַמִּזְבֵּחַ כְּבָשִׂים בְּנֵי־שָׁנָה שְׁנַיִם לַיּוֹם תָּמִיד׃", 29.44. "וְקִדַּשְׁתִּי אֶת־אֹהֶל מוֹעֵד וְאֶת־הַמִּזְבֵּחַ וְאֶת־אַהֲרֹן וְאֶת־בָּנָיו אֲקַדֵּשׁ לְכַהֵן לִי׃", 30.1. "וְעָשִׂיתָ מִזְבֵּחַ מִקְטַר קְטֹרֶת עֲצֵי שִׁטִּים תַּעֲשֶׂה אֹתוֹ׃", 30.1. "וְכִפֶּר אַהֲרֹן עַל־קַרְנֹתָיו אַחַת בַּשָּׁנָה מִדַּם חַטַּאת הַכִּפֻּרִים אַחַת בַּשָּׁנָה יְכַפֵּר עָלָיו לְדֹרֹתֵיכֶם קֹדֶשׁ־קָדָשִׁים הוּא לַיהוָה׃", 30.8. "וּבְהַעֲלֹת אַהֲרֹן אֶת־הַנֵּרֹת בֵּין הָעֲרְבַּיִם יַקְטִירֶנָּה קְטֹרֶת תָּמִיד לִפְנֵי יְהוָה לְדֹרֹתֵיכֶם׃", 40.5. "וְנָתַתָּה אֶת־מִזְבַּח הַזָּהָב לִקְטֹרֶת לִפְנֵי אֲרוֹן הָעֵדֻת וְשַׂמְתָּ אֶת־מָסַךְ הַפֶּתַח לַמִּשְׁכָּן׃", 40.6. "וְנָתַתָּה אֵת מִזְבַּח הָעֹלָה לִפְנֵי פֶּתַח מִשְׁכַּן אֹהֶל־מוֹעֵד׃", | 12.11. "And thus shall ye eat it: with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste—it is the LORD’s passover.", 17.15. "And Moses built an altar, and called the name of it Adonai-nissi.", 24.4. "And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the mount, and twelve pillars, according to the twelve tribes of Israel.", 29.12. "And thou shalt take of the blood of the bullock, and put it upon the horns of the altar with thy finger; and thou shalt pour out all the remaining blood at the base of the altar.", 29.13. "And thou shalt take all the fat that covereth the inwards, and the lobe above the liver, and the two kidneys, and the fat that is upon them, and make them smoke upon the altar.", 29.16. "And thou shalt slay the ram, and thou shalt take its blood, and dash it round about against the altar.", 29.18. "And thou shalt make the whole ram smoke upon the altar; it is a burnt-offering unto the LORD; it is a sweet savour, an offering made by fire unto the LORD.", 29.21. "And thou shalt take of the blood that is upon the altar, and of the anointing oil, and sprinkle it upon Aaron, and upon his garments, and upon his sons, and upon the garments of his sons with him; and he and his garments shall be hallowed, and his sons and his sons’garments with him.", 29.25. "And thou shalt take them from their hands, and make them smoke on the altar upon the burnt-offering, for a sweet savour before the LORD; it is an offering made by fire unto the LORD.", 29.36. "And every day shalt thou offer the bullock of sin-offering, beside the other offerings of atonement; and thou shalt do the purification upon the altar when thou makest atonement for it; and thou shalt anoint it, to sanctify it.", 29.37. "Seven days thou shalt make atonement for the altar, and sanctify it; thus shall the altar be most holy; whatsoever toucheth the altar shall be holy.", 29.38. "Now this is that which thou shalt offer upon the altar: two lambs of the first year day by day continually.", 29.44. "And I will sanctify the tent of meeting, and the altar; Aaron also and his sons will I sanctify, to minister to Me in the priest’s office.", 30.1. "And thou shalt make an altar to burn incense upon; of acacia-wood shalt thou make it.", 30.8. "And when Aaron lighteth the lamps at dusk, he shall burn it, a perpetual incense before the LORD throughout your generations.", 40.5. "And thou shalt set the golden altar for incense before the ark of the testimony, and put the screen of the door to the tabernacle.", 40.6. "And thou shalt set the altar of burnt-offering before the door of the tabernacle of the tent of meeting.", |
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17. Hebrew Bible, Lamentations, 1.11, 4.10 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 238, 947| 1.11. "כָּל־עַמָּהּ נֶאֱנָחִים מְבַקְּשִׁים לֶחֶם נָתְנוּ מחמודיהם [מַחֲמַדֵּיהֶם] בְּאֹכֶל לְהָשִׁיב נָפֶשׁ רְאֵה יְהוָה וְהַבִּיטָה כִּי הָיִיתִי זוֹלֵלָה׃", | 1.11. "All her people are sighing [as] they search for bread; they gave away their treasures for food to revive the soul; see, O Lord, and behold, how I have become worthless. ", 4.10. "The hands of women full of compassion Have sodden their own children; They were their food In the destruction of the daughter of my people.", |
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18. Hebrew Bible, Joshua, 3.1, 22.25 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 579, 801| 3.1. "וַיֹּאמֶר יְהוֹשֻׁעַ בְּזֹאת תֵּדְעוּן כִּי אֵל חַי בְּקִרְבְּכֶם וְהוֹרֵשׁ יוֹרִישׁ מִפְּנֵיכֶם אֶת־הַכְּנַעֲנִי וְאֶת־הַחִתִּי וְאֶת־הַחִוִּי וְאֶת־הַפְּרִזִּי וְאֶת־הַגִּרְגָּשִׁי וְהָאֱמֹרִי וְהַיְבוּסִי׃", 3.1. "וַיַּשְׁכֵּם יְהוֹשֻׁעַ בַּבֹּקֶר וַיִּסְעוּ מֵהַשִּׁטִּים וַיָּבֹאוּ עַד־הַיַּרְדֵּן הוּא וְכָל־בְּנֵי יִשְׂרָאֵל וַיָּלִנוּ שָׁם טֶרֶם יַעֲבֹרוּ׃", 22.25. "וּגְבוּל נָתַן־יְהוָה בֵּינֵנוּ וּבֵינֵיכֶם בְּנֵי־רְאוּבֵן וּבְנֵי־גָד אֶת־הַיַּרְדֵּן אֵין־לָכֶם חֵלֶק בַּיהוָה וְהִשְׁבִּיתוּ בְנֵיכֶם אֶת־בָּנֵינוּ לְבִלְתִּי יְרֹא אֶת־יְהוָה׃", | 3.1. "And Joshua rose up early in the morning, and they removed from Shittim, and came to the Jordan, he and all the children of Israel; and they lodged there before they passed over.", 22.25. "for the LORD hath made the Jordan a border between us and you, ye children of Reuben and children of Gad; ye have no portion in the LORD; so might your children make our children cease from fearing the LORD.", |
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19. Hebrew Bible, Jeremiah, 6.20, 19.4, 19.9, 27.8, 28.6, 35.6, 50.8, 52.18 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 238, 579, 761, 828, 947| 19.4. "יַעַן אֲשֶׁר עֲזָבֻנִי וַיְנַכְּרוּ אֶת־הַמָּקוֹם הַזֶּה וַיְקַטְּרוּ־בוֹ לֵאלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יְדָעוּם הֵמָּה וַאֲבוֹתֵיהֶם וּמַלְכֵי יְהוּדָה וּמָלְאוּ אֶת־הַמָּקוֹם הַזֶּה דַּם נְקִיִּם׃", 19.9. "וְהַאֲכַלְתִּים אֶת־בְּשַׂר בְּנֵיהֶם וְאֵת בְּשַׂר בְּנֹתֵיהֶם וְאִישׁ בְּשַׂר־רֵעֵהוּ יֹאכֵלוּ בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיקוּ לָהֶם אֹיְבֵיהֶם וּמְבַקְשֵׁי נַפְשָׁם׃", 27.8. "וְהָיָה הַגּוֹי וְהַמַּמְלָכָה אֲשֶׁר לֹא־יַעַבְדוּ אֹתוֹ אֶת־נְבוּכַדְנֶאצַּר מֶלֶךְ־בָּבֶל וְאֵת אֲשֶׁר לֹא־יִתֵּן אֶת־צַוָּארוֹ בְּעֹל מֶלֶךְ בָּבֶל בַּחֶרֶב וּבָרָעָב וּבַדֶּבֶר אֶפְקֹד עַל־הַגּוֹי הַהוּא נְאֻם־יְהוָה עַד־תֻּמִּי אֹתָם בְּיָדוֹ׃", 28.6. "וַיֹּאמֶר יִרְמְיָה הַנָּבִיא אָמֵן כֵּן יַעֲשֶׂה יְהוָה יָקֵם יְהוָה אֶת־דְּבָרֶיךָ אֲשֶׁר נִבֵּאתָ לְהָשִׁיב כְּלֵי בֵית־יְהוָה וְכָל־הַגּוֹלָה מִבָּבֶל אֶל־הַמָּקוֹם הַזֶּה׃", 35.6. "וַיֹּאמְרוּ לֹא נִשְׁתֶּה־יָּיִן כִּי יוֹנָדָב בֶּן־רֵכָב אָבִינוּ צִוָּה עָלֵינוּ לֵאמֹר לֹא תִשְׁתּוּ־יַיִן אַתֶּם וּבְנֵיכֶם עַד־עוֹלָם׃", 50.8. "נֻדוּ מִתּוֹךְ בָּבֶל וּמֵאֶרֶץ כַּשְׂדִּים יצאו [צֵאוּ] וִהְיוּ כְּעַתּוּדִים לִפְנֵי־צֹאן׃", 52.18. "וְאֶת־הַסִּרוֹת וְאֶת־הַיָּעִים וְאֶת־הַמְזַמְּרוֹת וְאֶת־הַמִּזְרָקֹת וְאֶת־הַכַּפּוֹת וְאֵת כָּל־כְּלֵי הַנְּחֹשֶׁת אֲשֶׁר־יְשָׁרְתוּ בָהֶם לָקָחוּ׃", | 6.20. "To what purpose is to Me the frankincense that cometh from Sheba, And the sweet cane, from a far country? Your burnt-offerings are not acceptable, Nor your sacrifices pleasing unto Me.", 19.4. "because they have forsaken Me, and have estranged this place, and have offered in it unto other gods, whom neither they nor their fathers have known, nor the kings of Judah; and have filled this place with the blood of innocents;", 19.9. "and I will cause them to eat the flesh of their sons and the flesh of their daughters, and they shall eat every one the flesh of his friend, in the siege and in the straitness, wherewith their enemies, and they that seek their life, shall straiten them.", 27.8. "And it shall come to pass, that the nation and the kingdom which will not serve the same Nebuchadnezzar king of Babylon, and that will not put their neck under the yoke of the king of Babylon, that nation will I visit, saith the LORD, with the sword, and with the famine, and with the pestilence, until I have consumed them by his hand.", 28.6. "even the prophet Jeremiah said: ‘Amen! the LORD do so! the LORD perform thy words which thou hast prophesied, to bring back the vessels of the LORD’S house, and all them that are carried away captive, from Babylon unto this place!", 35.6. "But they said: ‘We will drink no wine; for Jonadab the son of Rechab our father commanded us, saying: Ye shall drink no wine, neither ye, nor your sons, for ever;", 50.8. "Flee out of the midst of Babylon, And go forth out of the land of the Chaldeans, And be as the he-goats before the flocks.", 52.18. "The pots also, and the shovels, and the snuffers, and the basins, and the pans, and all the vessels of brass wherewith they ministered, took they away.", |
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20. Hebrew Bible, 2 Samuel, 12.21, 13.29, 14.31, 19.3 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 801, 938| 12.21. "וַיֹּאמְרוּ עֲבָדָיו אֵלָיו מָה־הַדָּבָר הַזֶּה אֲשֶׁר עָשִׂיתָה בַּעֲבוּר הַיֶּלֶד חַי צַמְתָּ וַתֵּבְךְּ וְכַאֲשֶׁר מֵת הַיֶּלֶד קַמְתָּ וַתֹּאכַל לָחֶם׃", 13.29. "וַיַּעֲשׂוּ נַעֲרֵי אַבְשָׁלוֹם לְאַמְנוֹן כַּאֲשֶׁר צִוָּה אַבְשָׁלוֹם וַיָּקֻמוּ כָּל־בְּנֵי הַמֶּלֶךְ וַיִּרְכְּבוּ אִישׁ עַל־פִּרְדּוֹ וַיָּנֻסוּ׃", 14.31. "וַיָּקָם יוֹאָב וַיָּבֹא אֶל־אַבְשָׁלוֹם הַבָּיְתָה וַיֹּאמֶר אֵלָיו לָמָּה הִצִּיתוּ עֲבָדֶךָ אֶת־הַחֶלְקָה אֲשֶׁר־לִי בָּאֵשׁ׃", 19.3. "וַיֹּאמֶר לוֹ הַמֶּלֶךְ לָמָּה תְּדַבֵּר עוֹד דְּבָרֶיךָ אָמַרְתִּי אַתָּה וְצִיבָא תַּחְלְקוּ אֶת־הַשָּׂדֶה׃", 19.3. "וַתְּהִי הַתְּשֻׁעָה בַּיּוֹם הַהוּא לְאֵבֶל לְכָל־הָעָם כִּי־שָׁמַע הָעָם בַּיּוֹם הַהוּא לֵאמֹר נֶעֱצַב הַמֶּלֶךְ עַל־בְּנוֹ׃", | 12.21. "Then his servants said to him, What thing is this that thou hast done? thou didst fast and weep for the child, while it was alive; but when the child was dead, thou didst rise and eat bread.", 13.29. "And the servants of Avshalom did to Amnon as Avshalom had commanded. Then all the king’s sons arose, and every man rode on his mule, and fled.", 14.31. "Then Yo᾽av arose, and came to Avshalom to his house, and said to him, Why have thy servants set my field on fire?", 19.3. "And the victory that day was turned into mourning for all the people: for the people heard say that day how the king was grieved for his son.", |
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21. Homer, Iliad, 4.392 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 198 | 4.392. / full easily; such a helper was Athene to him. But the Cadmeians, goaders of horses, waxed wroth, and as he journeyed back, brought and set a strong ambush, even fifty youths, and two there were as leaders, Maeon, son of Haemon, peer of the immortals, |
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| 22. Homer, Odyssey, 1.317, 19.190 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 198 |
23. Hebrew Bible, Isaiah, 10.3, 13.5, 15.2, 21.1, 30.27, 44.22, 46.11, 52.11-52.12, 55.7 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 345, 761, 801, 830, 938| 10.3. "וּמַה־תַּעֲשׂוּ לְיוֹם פְּקֻדָּה וּלְשׁוֹאָה מִמֶּרְחָק תָּבוֹא עַל־מִי תָּנוּסוּ לְעֶזְרָה וְאָנָה תַעַזְבוּ כְּבוֹדְכֶם׃", 10.3. "צַהֲלִי קוֹלֵךְ בַּת־גַּלִּים הַקְשִׁיבִי לַיְשָׁה עֲנִיָּה עֲנָתוֹת׃", 13.5. "בָּאִים מֵאֶרֶץ מֶרְחָק מִקְצֵה הַשָּׁמָיִם יְהוָה וּכְלֵי זַעְמוֹ לְחַבֵּל כָּל־הָאָרֶץ׃", 15.2. "עָלָה הַבַּיִת וְדִיבֹן הַבָּמוֹת לְבֶכִי עַל־נְבוֹ וְעַל מֵידְבָא מוֹאָב יְיֵלִיל בְּכָל־רֹאשָׁיו קָרְחָה כָּל־זָקָן גְּרוּעָה׃", 21.1. "מַשָּׂא מִדְבַּר־יָם כְּסוּפוֹת בַּנֶּגֶב לַחֲלֹף מִמִּדְבָּר בָּא מֵאֶרֶץ נוֹרָאָה׃", 21.1. "מְדֻשָׁתִי וּבֶן־גָּרְנִי אֲשֶׁר שָׁמַעְתִּי מֵאֵת יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל הִגַּדְתִּי לָכֶם׃", 30.27. "הִנֵּה שֵׁם־יְהוָה בָּא מִמֶּרְחָק בֹּעֵר אַפּוֹ וְכֹבֶד מַשָּׂאָה שְׂפָתָיו מָלְאוּ זַעַם וּלְשׁוֹנוֹ כְּאֵשׁ אֹכָלֶת׃", 44.22. "מָחִיתִי כָעָב פְּשָׁעֶיךָ וְכֶעָנָן חַטֹּאותֶיךָ שׁוּבָה אֵלַי כִּי גְאַלְתִּיךָ׃", 46.11. "קֹרֵא מִמִּזְרָח עַיִט מֵאֶרֶץ מֶרְחָק אִישׁ עצתו [עֲצָתִי] אַף־דִּבַּרְתִּי אַף־אֲבִיאֶנָּה יָצַרְתִּי אַף־אֶעֱשֶׂנָּה׃", 52.11. "סוּרוּ סוּרוּ צְאוּ מִשָּׁם טָמֵא אַל־תִּגָּעוּ צְאוּ מִתּוֹכָהּ הִבָּרוּ נֹשְׂאֵי כְּלֵי יְהוָה׃", 52.12. "כִּי לֹא בְחִפָּזוֹן תֵּצֵאוּ וּבִמְנוּסָה לֹא תֵלֵכוּן כִּי־הֹלֵךְ לִפְנֵיכֶם יְהוָה וּמְאַסִּפְכֶם אֱלֹהֵי יִשְׂרָאֵל׃", 55.7. "יַעֲזֹב רָשָׁע דַּרְכּוֹ וְאִישׁ אָוֶן מַחְשְׁבֹתָיו וְיָשֹׁב אֶל־יְהוָה וִירַחֲמֵהוּ וְאֶל־אֱלֹהֵינוּ כִּי־יַרְבֶּה לִסְלוֹחַ׃", | 10.3. "And what will ye do in the day of visitation, And in the ruin which shall come from far? To whom will ye flee for help? And where will ye leave your glory?", 13.5. "They come from a far country, From the end of heaven, Even the LORD, and the weapons of His indignation, To destroy the whole earth.", 15.2. "He is gone up to Baith, and to Dibon, to the high places, to weep; upon Nebo, and upon Medeba, Moab howleth; on all their heads is baldness, every beard is shaven.", 21.1. "The burden of the wilderness of the sea. As whirlwinds in the South sweeping on, It cometh from the wilderness, from a dreadful land.", 30.27. "Behold, the name of the LORD cometh from far, With His anger burning, and in thick uplifting of smoke; His lips are full of indignation, And His tongue is as a devouring fire;", 44.22. "I have blotted out, as a thick cloud, thy transgressions, And, as a cloud, thy sins; Return unto Me, for I have redeemed thee.", 46.11. "Calling a bird of prey from the east, the man of My counsel from a far country; Yea, I have spoken, I will also bring it to pass, I have purposed, I will also do it.", 52.11. "Depart ye, depart ye, go ye out from thence, Touch no unclean thing; Go ye out of the midst of her; be ye clean, Ye that bear the vessels of the LORD.", 52.12. "For ye shall not go out in haste, Neither shall ye go by flight; For the LORD will go before you, And the God of Israel will be your rearward.", 55.7. "Let the wicked forsake his way, And the man of iniquity his thoughts; And let him return unto the LORD, and He will have compassion upon him, And to our God, for He will abundantly pardon", |
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24. Hebrew Bible, 2 Kings, 1.3, 3.24, 4.30, 6.29, 13.19, 17.13 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 238, 801, 938| 1.3. "וּמַלְאַךְ יְהוָה דִּבֶּר אֶל־אֵלִיָּה הַתִּשְׁבִּי קוּם עֲלֵה לִקְרַאת מַלְאֲכֵי מֶלֶךְ־שֹׁמְרוֹן וְדַבֵּר אֲלֵהֶם הַמִבְּלִי אֵין־אֱלֹהִים בְּיִשְׂרָאֵל אַתֶּם הֹלְכִים לִדְרֹשׁ בְּבַעַל זְבוּב אֱלֹהֵי עֶקְרוֹן׃", 3.24. "וַיָּבֹאוּ אֶל־מַחֲנֵה יִשְׂרָאֵל וַיָּקֻמוּ יִשְׂרָאֵל וַיַּכּוּ אֶת־מוֹאָב וַיָּנֻסוּ מִפְּנֵיהֶם ויבו־[וַיַּכּוּ־] בָהּ וְהַכּוֹת אֶת־מוֹאָב׃", 6.29. "וַנְּבַשֵּׁל אֶת־בְּנִי וַנֹּאכְלֵהוּ וָאֹמַר אֵלֶיהָ בַּיּוֹם הָאַחֵר תְּנִי אֶת־בְּנֵךְ וְנֹאכְלֶנּוּ וַתַּחְבִּא אֶת־בְּנָהּ׃", 13.19. "וַיִּקְצֹף עָלָיו אִישׁ הָאֱלֹהִים וַיֹּאמֶר לְהַכּוֹת חָמֵשׁ אוֹ־שֵׁשׁ פְּעָמִים אָז הִכִּיתָ אֶת־אֲרָם עַד־כַּלֵּה וְעַתָּה שָׁלֹשׁ פְּעָמִים תַּכֶּה אֶת־אֲרָם׃", 17.13. "וַיָּעַד יְהוָה בְּיִשְׂרָאֵל וּבִיהוּדָה בְּיַד כָּל־נביאו [נְבִיאֵי] כָל־חֹזֶה לֵאמֹר שֻׁבוּ מִדַּרְכֵיכֶם הָרָעִים וְשִׁמְרוּ מִצְוֺתַי חֻקּוֹתַי כְּכָל־הַתּוֹרָה אֲשֶׁר צִוִּיתִי אֶת־אֲבֹתֵיכֶם וַאֲשֶׁר שָׁלַחְתִּי אֲלֵיכֶם בְּיַד עֲבָדַי הַנְּבִיאִים׃", | 1.3. "But an angel of the LORD said to Elijah the Tishbite: ‘Arise, go up to meet the messengers of the king of Samaria, and say unto them: Is it because there is no God in Israel, that ye go to inquire of Baal-zebub the god of Ekron?", 3.24. "And when they came to the camp of Israel, the Israelites rose up and smote the Moabites, so that they fled before them. And they smote the land, even Moab, mightily.", 4.30. "And the mother of the child said: ‘As the LORD liveth, and as thy soul liveth, I will not leave thee.’ And he arose, and followed her.", 6.29. "So we boiled my son, and did eat him; and I said unto her on the next day: Give thy son, that we may eat him; and she hath hid her son.’", 13.19. "And the man of God was wroth with him, and said: ‘Thou shouldest have smitten five or six times; then hadst thou smitten Aram till thou hadst consumed it; whereas now thou shalt smite Aram but thrice.’", 17.13. "yet the LORD forewarned Israel, and Judah, by the hand of every prophet, and of every seer, saying: ‘Turn ye from your evil ways, and keep My commandments and My statutes, according to all the law which I commanded your fathers, and which I sent to you by the hand of My servants the prophets’;", |
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25. Hebrew Bible, Habakkuk, 1.7 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 345| 1.7. "אָיֹם וְנוֹרָא הוּא מִמֶּנּוּ מִשְׁפָּטוֹ וּשְׂאֵתוֹ יֵצֵא׃", | 1.7. "They are terrible and dreadful; Their law and their majesty proceed from themselves.", |
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26. Hebrew Bible, 1 Samuel, 1.9, 2.1, 2.6-2.8, 18.27, 21.10, 25.41, 26.2, 28.8, 28.25, 29.4 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 801, 938, 947| 1.9. "וַתָּקָם חַנָּה אַחֲרֵי אָכְלָה בְשִׁלֹה וְאַחֲרֵי שָׁתֹה וְעֵלִי הַכֹּהֵן יֹשֵׁב עַל־הַכִּסֵּא עַל־מְזוּזַת הֵיכַל יְהוָה׃", 2.1. "יְהוָה יֵחַתּוּ מריבו [מְרִיבָיו] עלו [עָלָיו] בַּשָּׁמַיִם יַרְעֵם יְהוָה יָדִין אַפְסֵי־אָרֶץ וְיִתֶּן־עֹז לְמַלְכּוֹ וְיָרֵם קֶרֶן מְשִׁיחוֹ׃", 2.1. "וַתִּתְפַּלֵּל חַנָּה וַתֹּאמַר עָלַץ לִבִּי בַּיהוָה רָמָה קַרְנִי בַּיהוָה רָחַב פִּי עַל־אוֹיְבַי כִּי שָׂמַחְתִּי בִּישׁוּעָתֶךָ׃", 2.6. "יְהוָה מֵמִית וּמְחַיֶּה מוֹרִיד שְׁאוֹל וַיָּעַל׃", 2.7. "יְהוָה מוֹרִישׁ וּמַעֲשִׁיר מַשְׁפִּיל אַף־מְרוֹמֵם׃", 2.8. "מֵקִים מֵעָפָר דָּל מֵאַשְׁפֹּת יָרִים אֶבְיוֹן לְהוֹשִׁיב עִם־נְדִיבִים וְכִסֵּא כָבוֹד יַנְחִלֵם כִּי לַיהוָה מְצֻקֵי אֶרֶץ וַיָּשֶׁת עֲלֵיהֶם תֵּבֵל׃", 18.27. "וַיָּקָם דָּוִד וַיֵּלֶךְ הוּא וַאֲנָשָׁיו וַיַּךְ בַּפְּלִשְׁתִּים מָאתַיִם אִישׁ וַיָּבֵא דָוִד אֶת־עָרְלֹתֵיהֶם וַיְמַלְאוּם לַמֶּלֶךְ לְהִתְחַתֵּן בַּמֶּלֶךְ וַיִּתֶּן־לוֹ שָׁאוּל אֶת־מִיכַל בִּתּוֹ לְאִשָּׁה׃", 25.41. "וַתָּקָם וַתִּשְׁתַּחוּ אַפַּיִם אָרְצָה וַתֹּאמֶר הִנֵּה אֲמָתְךָ לְשִׁפְחָה לִרְחֹץ רַגְלֵי עַבְדֵי אֲדֹנִי׃", 26.2. "וְעַתָּה אַל־יִפֹּל דָּמִי אַרְצָה מִנֶּגֶד פְּנֵי יְהוָה כִּי־יָצָא מֶלֶךְ יִשְׂרָאֵל לְבַקֵּשׁ אֶת־פַּרְעֹשׁ אֶחָד כַּאֲשֶׁר יִרְדֹּף הַקֹּרֵא בֶּהָרִים׃", 26.2. "וַיָּקָם שָׁאוּל וַיֵּרֶד אֶל־מִדְבַּר־זִיף וְאִתּוֹ שְׁלֹשֶׁת־אֲלָפִים אִישׁ בְּחוּרֵי יִשְׂרָאֵל לְבַקֵּשׁ אֶת־דָּוִד בְּמִדְבַּר־זִיף׃", 28.8. "וַיִּתְחַפֵּשׂ שָׁאוּל וַיִּלְבַּשׁ בְּגָדִים אֲחֵרִים וַיֵּלֶךְ הוּא וּשְׁנֵי אֲנָשִׁים עִמּוֹ וַיָּבֹאוּ אֶל־הָאִשָּׁה לָיְלָה וַיֹּאמֶר קסומי־[קָסֳמִי־] נָא לִי בָּאוֹב וְהַעֲלִי לִי אֵת אֲשֶׁר־אֹמַר אֵלָיִךְ׃", 28.25. "וַתַּגֵּשׁ לִפְנֵי־שָׁאוּל וְלִפְנֵי עֲבָדָיו וַיֹּאכֵלוּ וַיָּקֻמוּ וַיֵּלְכוּ בַּלַּיְלָה הַהוּא׃", 29.4. "וַיִּקְצְפוּ עָלָיו שָׂרֵי פְלִשְׁתִּים וַיֹּאמְרוּ לוֹ שָׂרֵי פְלִשְׁתִּים הָשֵׁב אֶת־הָאִישׁ וְיָשֹׁב אֶל־מְקוֹמוֹ אֲשֶׁר הִפְקַדְתּוֹ שָׁם וְלֹא־יֵרֵד עִמָּנוּ בַּמִּלְחָמָה וְלֹא־יִהְיֶה־לָּנוּ לְשָׂטָן בַּמִּלְחָמָה וּבַמֶּה יִתְרַצֶּה זֶה אֶל־אֲדֹנָיו הֲלוֹא בְּרָאשֵׁי הָאֲנָשִׁים הָהֵם׃", | 1.9. "So Ĥanna rose up after they had eaten in Shilo, and after they had drunk. Now ῾Eli the priest sat upon a seat by the gate post of the temple of the Lord.", 2.1. "And Ĥanna prayed, and said, My heart rejoices in the Lord, my horn is exalted in the Lord: my mouth is enlarged over my enemies; because I rejoice in Thy salvation.", 2.6. "The Lord kills, and gives life: he brings down to the grave, and brings up.", 2.7. "The Lord makes poor, and makes rich: he brings low, and raises up.", 2.8. "He raises up the poor out of the dust, and lifts up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory: for the pillars of the earth are the Lord’s, and he has set the world upon them.", 18.27. "David arose and went, he and his men, and slew of the Pelishtim two hundred men; and David brought their foreskins, and they gave them in full number to the king, that he might be the king’s son in law. And Sha᾽ul gave him Mikhal his daughter to wife.", 21.10. "And the priest said, The sword of Golyat the Pelishtian, whom thou didst slay in the valley of Ela, behold it is here wrapped in a cloth behind the efod: if thou wilt take that, take it: for there is no other save that here. And David said, There is none like that; give it to me.", 25.41. "And she arose, and bowed herself on her face to the earth, and said, Behold, let thy handmaid be a servant to wash the feet of the servants of my lord.", 26.2. "Then Sha᾽ul arose, and went down to the wilderness of Zif, having three thousand chosen men of Yisra᾽el with him, to seek David in the wilderness of Zif.", 28.8. "And Sha᾽ul disguised himself, and put on other clothes, and he went, and two men with him, and they came to the woman by night: and he said, I pray thee, divine for me by means of the familiar spirit, and bring him up for me, whom I shall name to thee.", 28.25. "and she brought it before Sha᾽ul, and before his servants; and they did eat. Then they rose up, and went away that night.", 29.4. "And the princes of the Pelishtim were angry with him; and the princes of the Pelishtim said to him, Make this fellow return, that he may go back to his place which thou hast appointed him, and let him not go down with us to battle, lest in the battle he be an adversary to us: for with what might he reconcile himself to his master? could it not be with the heads of these men?", |
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27. Hebrew Bible, 1 Kings, 1.46, 7.26, 7.31, 7.36, 19.5, 19.7 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 801, 828, 947| 1.46. "וְגַם יָשַׁב שְׁלֹמֹה עַל כִּסֵּא הַמְּלוּכָה׃", 7.26. "וְעָבְיוֹ טֶפַח וּשְׂפָתוֹ כְּמַעֲשֵׂה שְׂפַת־כּוֹס פֶּרַח שׁוֹשָׁן אַלְפַּיִם בַּת יָכִיל׃", 7.31. "וּפִיהוּ מִבֵּית לַכֹּתֶרֶת וָמַעְלָה בָּאַמָּה וּפִיהָ עָגֹל מַעֲשֵׂה־כֵן אַמָּה וַחֲצִי הָאַמָּה וְגַם־עַל־פִּיהָ מִקְלָעוֹת וּמִסְגְּרֹתֵיהֶם מְרֻבָּעוֹת לֹא עֲגֻלּוֹת׃", 7.36. "וַיְפַתַּח עַל־הַלֻּחֹת יְדֹתֶיהָ וְעַל ומסגרתיה [מִסְגְּרֹתֶיהָ] כְּרוּבִים אֲרָיוֹת וְתִמֹרֹת כְּמַעַר־אִישׁ וְלֹיוֹת סָבִיב׃", 19.5. "וַיִּשְׁכַּב וַיִּישַׁן תַּחַת רֹתֶם אֶחָד וְהִנֵּה־זֶה מַלְאָךְ נֹגֵעַ בּוֹ וַיֹּאמֶר לוֹ קוּם אֱכוֹל׃", 19.7. "וַיָּשָׁב מַלְאַךְ יְהוָה שֵׁנִית וַיִּגַּע־בּוֹ וַיֹּאמֶר קוּם אֱכֹל כִּי רַב מִמְּךָ הַדָּרֶךְ׃", | 1.46. "And also Solomon sitteth on the throne of the kingdom.", 7.26. "And it was a hand-breadth thick; and the brim thereof was wrought like the brim of a cup, like the flower of a lily; it held two thousand baths.", 7.31. "And the mouth of it within the crown and above was a cubit high; and the mouth thereof was round after the work of a pedestal, a cubit and a half; and also upon the mouth of it were gravings; and their borders were foursquare, not round.", 7.36. "And on the plates of the stays thereof, and on the borders thereof, he graved cherubim, lions, and palm-trees, according to the space of each, with wreaths round about.", 19.5. "And he lay down and slept under a broom-tree; and, behold, an angel touched him, and said unto him: ‘Arise and eat.’", 19.7. "And the angel of the LORD came again the second time, and touched him, and said: ‘Arise and eat; because the journey is too great for thee.’", |
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28. Hebrew Bible, Ezekiel, 14.5-14.7, 18.21-18.32, 27.19-27.21 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 579, 761, 801| 14.5. "לְמַעַן תְּפֹשׂ אֶת־בֵּית־יִשְׂרָאֵל בְּלִבָּם אֲשֶׁר נָזֹרוּ מֵעָלַי בְּגִלּוּלֵיהֶם כֻּלָּם׃", 14.6. "לָכֵן אֱמֹר אֶל־בֵּית יִשְׂרָאֵל כֹּה אָמַר אֲדֹנָי יְהוִה שׁוּבוּ וְהָשִׁיבוּ מֵעַל גִּלּוּלֵיכֶם וּמֵעַל כָּל־תּוֹעֲבֹתֵיכֶם הָשִׁיבוּ פְנֵיכֶם׃", 14.7. "כִּי אִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל וּמֵהַגֵּר אֲשֶׁר־יָגוּר בְּיִשְׂרָאֵל וְיִנָּזֵר מֵאַחֲרַי וְיַעַל גִּלּוּלָיו אֶל־לִבּוֹ וּמִכְשׁוֹל עֲוֺנוֹ יָשִׂים נֹכַח פָּנָיו וּבָא אֶל־הַנָּבִיא לִדְרָשׁ־לוֹ בִי אֲנִי יְהוָה נַעֲנֶה־לּוֹ בִּי׃", 18.21. "וְהָרָשָׁע כִּי יָשׁוּב מִכָּל־חטאתו [חַטֹּאתָיו] אֲשֶׁר עָשָׂה וְשָׁמַר אֶת־כָּל־חֻקּוֹתַי וְעָשָׂה מִשְׁפָּט וּצְדָקָה חָיֹה יִחְיֶה לֹא יָמוּת׃", 18.22. "כָּל־פְּשָׁעָיו אֲשֶׁר עָשָׂה לֹא יִזָּכְרוּ לוֹ בְּצִדְקָתוֹ אֲשֶׁר־עָשָׂה יִחְיֶה׃", 18.23. "הֶחָפֹץ אֶחְפֹּץ מוֹת רָשָׁע נְאֻם אֲדֹנָי יְהוִה הֲלוֹא בְּשׁוּבוֹ מִדְּרָכָיו וְחָיָה׃", 18.24. "וּבְשׁוּב צַדִּיק מִצִּדְקָתוֹ וְעָשָׂה עָוֶל כְּכֹל הַתּוֹעֵבוֹת אֲשֶׁר־עָשָׂה הָרָשָׁע יַעֲשֶׂה וָחָי כָּל־צדקתו [צִדְקֹתָיו] אֲשֶׁר־עָשָׂה לֹא תִזָּכַרְנָה בְּמַעֲלוֹ אֲשֶׁר־מָעַל וּבְחַטָּאתוֹ אֲשֶׁר־חָטָא בָּם יָמוּת׃", 18.25. "וַאֲמַרְתֶּם לֹא יִתָּכֵן דֶּרֶךְ אֲדֹנָי שִׁמְעוּ־נָא בֵּית יִשְׂרָאֵל הֲדַרְכִּי לֹא יִתָּכֵן הֲלֹא דַרְכֵיכֶם לֹא יִתָּכֵנוּ׃", 18.26. "בְּשׁוּב־צַדִּיק מִצִּדְקָתוֹ וְעָשָׂה עָוֶל וּמֵת עֲלֵיהֶם בְּעַוְלוֹ אֲשֶׁר־עָשָׂה יָמוּת׃", 18.27. "וּבְשׁוּב רָשָׁע מֵרִשְׁעָתוֹ אֲשֶׁר עָשָׂה וַיַּעַשׂ מִשְׁפָּט וּצְדָקָה הוּא אֶת־נַפְשׁוֹ יְחַיֶּה׃", 18.28. "וַיִּרְאֶה וישוב [וַיָּשָׁב] מִכָּל־פְּשָׁעָיו אֲשֶׁר עָשָׂה חָיוֹ יִחְיֶה לֹא יָמוּת׃", 18.29. "וְאָמְרוּ בֵּית יִשְׂרָאֵל לֹא יִתָּכֵן דֶּרֶךְ אֲדֹנָי הַדְּרָכַי לֹא יִתָּכְנּוּ בֵּית יִשְׂרָאֵל הֲלֹא דַרְכֵיכֶם לֹא יִתָּכֵן׃", 18.31. "הַשְׁלִיכוּ מֵעֲלֵיכֶם אֶת־כָּל־פִּשְׁעֵיכֶם אֲשֶׁר פְּשַׁעְתֶּם בָּם וַעֲשׂוּ לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה וְלָמָּה תָמֻתוּ בֵּית יִשְׂרָאֵל׃", 18.32. "כִּי לֹא אֶחְפֹּץ בְּמוֹת הַמֵּת נְאֻם אֲדֹנָי יְהוִה וְהָשִׁיבוּ וִחְיוּ׃", 27.19. "וְדָן וְיָוָן מְאוּזָּל בְּעִזְבוֹנַיִךְ נָתָנּוּ בַּרְזֶל עָשׁוֹת קִדָּה וְקָנֶה בְּמַעֲרָבֵךְ הָיָה׃", 27.21. "עֲרַב וְכָל־נְשִׂיאֵי קֵדָר הֵמָּה סֹחֲרֵי יָדֵךְ בְּכָרִים וְאֵילִים וְעַתּוּדִים בָּם סֹחֲרָיִךְ׃", | 14.5. "that I may take the house of Israel in their own heart, because they are all turned away from Me through their idols.", 14.6. "Therefore say unto the house of Israel: Thus saith the Lord GOD: Return ye, and turn yourselves from your idols; and turn away your faces from all your abominations.", 14.7. "For every one of the house of Israel, or of the strangers that sojourn in Israel, that separateth himself from Me, and taketh his idols into his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet, that he inquire for him of Me—I the LORD will answer him by Myself,", 18.21. "But if the wicked turn from all his sins that he hath committed, and keep all My statutes, and do that which is lawful and right, he shall surely live, he shall not die.", 18.22. "None of his transgressions that he hath committed shall be remembered against him; for his righteousness that he hath done he shall live.", 18.23. "Have I any pleasure at all that the wicked should die? saith the Lord GOD; and not rather that he should return from his ways, and live?", 18.24. "But when the righteous turneth away from his righteousness, and committeth iniquity, and doeth according to all the abominations that the wicked man doeth, shall he live? None of his righteous deeds that he hath done shall be remembered; for his trespass that he trespassed, and for his sin that he hath sinned, for them shall he die.", 18.25. "Yet ye say: The way of the Lord is not equal. Hear now, O house of Israel: Is it My way that is not equal? is it not your ways that are unequal?", 18.26. "When the righteous man turneth away from his righteousness, and committeth iniquity, he shall die therefor; for his iniquity that he hath done shall he die.", 18.27. "Again, when the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive.", 18.28. "Because he considereth, and turneth away from all his transgressions that he hath committed, he shall surely live, he shall not die.", 18.29. "Yet saith the house of Israel: The way of the Lord is not equal. O house of Israel, is it My ways that are not equal? is it not your ways that are unequal?", 18.30. "Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord GOD. Return ye, and turn yourselves from all your transgressions; so shall they not be a stumblingblock of iniquity unto you.", 18.31. "Cast away from you all your transgressions, wherein ye have transgressed; and make you a new heart and a new spirit; for why will ye die, O house of Israel?", 18.32. "For I have no pleasure in the death of him that dieth, saith the Lord GOD; wherefore turn yourselves, and live.", 27.19. "Vedan and Javan traded with yarn for thy wares; massive iron, cassia, and calamus, were among thy merchandise.", 27.20. "Dedan was thy trafficker in precious cloths for riding.", 27.21. "Arabia, and all the princes of Kedar, they were the merchants of thy hand; in lambs, and rams, and goats, in these were they thy merchants.", |
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29. Hebrew Bible, 1 Chronicles, 16.25 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 345| 16.25. "כִּי גָדוֹל יְהוָה וּמְהֻלָּל מְאֹד וְנוֹרָא הוּא עַל־כָּל־אֱלֹהִים׃", | 16.25. "For great is the LORD, and highly to be praised; He also is to be feared above all gods.", |
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30. Hebrew Bible, Zechariah, 1.3-1.4, 9.15, 14.20 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 801, 828| 1.3. "וְאָמַרְתָּ אֲלֵהֶם כֹּה אָמַר יְהוָה צְבָאוֹת שׁוּבוּ אֵלַי נְאֻם יְהוָה צְבָאוֹת וְאָשׁוּב אֲלֵיכֶם אָמַר יְהוָה צְבָאוֹת׃", 1.4. "אַל־תִּהְיוּ כַאֲבֹתֵיכֶם אֲשֶׁר קָרְאוּ־אֲלֵיהֶם הַנְּבִיאִים הָרִאשֹׁנִים לֵאמֹר כֹּה אָמַר יְהוָה צְבָאוֹת שׁוּבוּ נָא מִדַּרְכֵיכֶם הָרָעִים ומעליליכם [וּמַעֲלְלֵיכֶם] הָרָעִים וְלֹא שָׁמְעוּ וְלֹא־הִקְשִׁיבוּ אֵלַי נְאֻם־יְהוָה׃", 9.15. "יְהוָה צְבָאוֹת יָגֵן עֲלֵיהֶם וְאָכְלוּ וְכָבְשׁוּ אַבְנֵי־קֶלַע וְשָׁתוּ הָמוּ כְּמוֹ־יָיִן וּמָלְאוּ כַּמִּזְרָק כְּזָוִיּוֹת מִזְבֵּחַ׃", | 1.3. "Therefore say thou unto them, Thus saith the LORD of hosts: Return unto Me, saith the LORD of hosts, and I will return unto you, saith the LORD of hosts.", 1.4. "Be ye not as your fathers, unto whom the former prophets proclaimed, saying: Thus saith the LORD of hosts: Return ye now from your evil ways, and from your evil doings; but they did not hear, nor attend unto Me, saith the LORD.", 9.15. "The LORD of hosts will defend them; And they shall devour, and shall tread down the sling-stones; And they shall drink, and make a noise as through wine; And they shall be filled like the basins, like the corners of the altar.", 14.20. "In that day shall there be upon the bells of the horses: HOLY UNTO THE LORD; and the pots in the LORD’S house shall be like the basins before the altar.", |
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31. Hebrew Bible, 2 Chronicles, 6.10, 13.6, 23.20 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 801, 947| 13.6. "וַיָּקָם יָרָבְעָם בֶּן־נְבָט עֶבֶד שְׁלֹמֹה בֶן־דָּוִיד וַיִּמְרֹד עַל־אֲדֹנָיו׃", | 6.10. "And the LORD hath established His word that He spoke; for I am risen up in the room of David my father, and sit on the throne of Israel, as the LORD promised, and have built the house for the name of the LORD, the God of Israel.", 13.6. "Yet Jeroboam the son of Nebat, the servant of Solomon the son of David, rose up, and rebelled against his lord.", 23.20. "And he took the captains of hundreds, and the nobles, and the governors of the people, and all the people of the land, and brought down the king from the house of the LORD; and they came through the upper gate unto the king’s house, and set the king upon the throne of the kingdom.", |
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32. Hebrew Bible, Nehemiah, 1.5, 4.14, 5.6, 9.29, 9.32 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 345, 938, 947| 1.5. "וָאֹמַר אָנָּא יְהוָה אֱלֹהֵי הַשָּׁמַיִם הָאֵל הַגָּדוֹל וְהַנּוֹרָא שֹׁמֵר הַבְּרִית וָחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מִצְוֺתָיו׃", 4.14. "בִּמְקוֹם אֲשֶׁר תִּשְׁמְעוּ אֶת־קוֹל הַשּׁוֹפָר שָׁמָּה תִּקָּבְצוּ אֵלֵינוּ אֱלֹהֵינוּ יִלָּחֶם לָנוּ׃", 5.6. "וַיִּחַר לִי מְאֹד כַּאֲשֶׁר שָׁמַעְתִּי אֶת־זַעֲקָתָם וְאֵת הַדְּבָרִים הָאֵלֶּה׃", 9.29. "וַתָּעַד בָּהֶם לַהֲשִׁיבָם אֶל־תּוֹרָתֶךָ וְהֵמָּה הֵזִידוּ וְלֹא־שָׁמְעוּ לְמִצְוֺתֶיךָ וּבְמִשְׁפָּטֶיךָ חָטְאוּ־בָם אֲשֶׁר־יַעֲשֶׂה אָדָם וְחָיָה בָהֶם וַיִּתְּנוּ כָתֵף סוֹרֶרֶת וְעָרְפָּם הִקְשׁוּ וְלֹא שָׁמֵעוּ׃", 9.32. "וְעַתָּה אֱלֹהֵינוּ הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא שׁוֹמֵר הַבְּרִית וְהַחֶסֶד אַל־יִמְעַט לְפָנֶיךָ אֵת כָּל־הַתְּלָאָה אֲשֶׁר־מְצָאַתְנוּ לִמְלָכֵינוּ לְשָׂרֵינוּ וּלְכֹהֲנֵינוּ וְלִנְבִיאֵנוּ וְלַאֲבֹתֵינוּ וּלְכָל־עַמֶּךָ מִימֵי מַלְכֵי אַשּׁוּר עַד הַיּוֹם הַזֶּה׃", | 1.5. "and said: ‘I beseech Thee, O LORD, the God of heaven, the great and awful God, that keepeth covet and mercy with them that love Him and keep His commandments;", 4.14. "in what place soever ye hear the sound of the horn, resort ye thither unto us; our God will fight for us.’", 5.6. "And I was very angry when I heard their cry and these words.", 9.29. "and didst forewarn them, that Thou mightest bring them back unto Thy law; yet they dealt proudly, and hearkened not unto Thy commandments, but sinned against Thine ordices, which if a man do, he shall live by them, and presented a stubborn shoulder, and hardened their neck, and would not hear.", 9.32. "Now therefore, our God, the great, the mighty, and the awful God, who keepest covet and mercy, let not all the travail seem little before Thee, that hath come upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all Thy people, since the time of the kings of Assyria unto this day.", |
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| 33. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 198 |
34. Septuagint, Tobit, 3.10, 13.16 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 938 | 3.10. When she heard these things she was deeply grieved, even to the thought of hanging herself. But she said, "I am the only child of my father; if I do this, it will be a disgrace to him, and I shall bring his old age down in sorrow to the grave. 13.16. For Jerusalem will be built with sapphires and emeralds,her walls with precious stones,and her towers and battlements with pure gold. |
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35. Anon., 1 Enoch, 20.5, 32.1, 100.5 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Levison (2023), The Greek Life of Adam and Eve. 761, 801 | 32.1. And after these fragrant odours, as I looked towards the north over the mountains I saw seven mountains full of choice nard and fragrant trees and cinnamon and pepper. 100.5. And over all the righteous and holy He will appoint guardians from amongst the holy angels To guard them as the apple of an eye, Until He makes an end of all wickedness and all sin, And though the righteous sleep a long sleep, they have nought to fear. |
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36. Anon., Jubilees, 3.26-3.27, 35.17 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 183, 801 | 3.26. And after the completion of the seven years, which he had completed there, seven years exactly, and in the second month, on the seventeenth day (of the month), the serpent came and approached the woman, and the serpent said to the woman, 3.27. "Hath God commanded you, saying, Ye shall not eat of every tree of the garden?" 35.17. and rejoiceth with all his heart when we take at his hands, and he blesseth us, and hath not parted from us since he came from Haran until this day, |
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37. Septuagint, Wisdom of Solomon, 1.8, 2.12, 9.18, 10.14, 10.16, 11.34, 26.28, 43.29 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 345, 579, 938, 947 | 1.8. therefore no one who utters unrighteous things will escape notice,and justice, when it punishes, will not pass him by. 2.12. "Let us lie in wait for the righteous man,because he is inconvenient to us and opposes our actions;he reproaches us for sins against the law,and accuses us of sins against our training. 9.18. And thus the paths of those on earth were set right,and men were taught what pleases thee,and were saved by wisdom. 10.14. and when he was in prison she did not leave him,until she brought him the scepter of a kingdom and authority over his masters. Those who accused him she showed to be false,and she gave him everlasting honor. 10.16. She entered the soul of a servant of the Lord,and withstood dread kings with wonders and signs. |
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| 38. Cicero, Pro Flacco, 28.66-28.69 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •babylonia, babylonian jews Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 62 |
39. Septuagint, Ecclesiasticus (Siracides), 1.8, 2.12, 9.18, 10.14, 11.34, 26.28, 43.29 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 345, 579, 938, 947 | 1.8. She dwells with all flesh according to his gift,and he supplied her to those who love him. 2.12. Woe to timid hearts and to slack hands,and to the sinner who walks along two ways! 9.18. A babbler is feared in his city,and the man who is reckless in speech will be hated. 10.14. The Lord has cast down the thrones of rulers,and has seated the lowly in their place. 10.14. Good things and bad, life and death,poverty and wealth, come from the Lord. 26.28. At two things my heart is grieved,and because of a third anger comes over me:a warrior in want through poverty,and intelligent men who are treated contemptuously;a man who turns back from righteousness to sin -- the Lord will prepare him for the sword! |
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| 40. Dead Sea Scrolls, War Scroll, 10.9-10.11 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 801 |
| 41. Dead Sea Scrolls, Scroll of Blessings, 4.25 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 801 |
| 42. Anon., Testament of Job, 7.4, 26.3 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 579 |
43. Hebrew Bible, Daniel, 2.31, 6.14, 7.7, 9.4 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 345, 938| 2.31. "אַנְתְּה מַלְכָּא חָזֵה הֲוַיְתָ וַאֲלוּ צְלֵם חַד שַׂגִּיא צַלְמָא דִּכֵּן רַב וְזִיוֵהּ יַתִּיר קָאֵם לְקָבְלָךְ וְרֵוֵהּ דְּחִיל׃", 6.14. "בֵּאדַיִן עֲנוֹ וְאָמְרִין קֳדָם מַלְכָּא דִּי דָנִיֵּאל דִּי מִן־בְּנֵי גָלוּתָא דִּי יְהוּד לָא־שָׂם עליך [עֲלָךְ] מַלְכָּא טְעֵם וְעַל־אֱסָרָא דִּי רְשַׁמְתָּ וְזִמְנִין תְּלָתָה בְּיוֹמָא בָּעֵא בָּעוּתֵהּ׃", 7.7. "בָּאתַר דְּנָה חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ חֵיוָה רביעיה [רְבִיעָאָה] דְּחִילָה וְאֵימְתָנִי וְתַקִּיפָא יַתִּירָא וְשִׁנַּיִן דִּי־פַרְזֶל לַהּ רַבְרְבָן אָכְלָה וּמַדֱּקָה וּשְׁאָרָא ברגליה [בְּרַגְלַהּ] רָפְסָה וְהִיא מְשַׁנְּיָה מִן־כָּל־חֵיוָתָא דִּי קָדָמַיהּ וְקַרְנַיִן עֲשַׂר לַהּ׃", 9.4. "וָאֶתְפַּלְלָה לַיהוָה אֱלֹהַי וָאֶתְוַדֶּה וָאֹמְרָה אָנָּא אֲדֹנָי הָאֵל הַגָּדוֹל וְהַנּוֹרָא שֹׁמֵר הַבְּרִית וְהַחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מִצְוֺתָיו׃", | 2.31. "Thou, O king, sawest, and behold a great image. This image, which was mighty, and whose brightness was surpassing, stood before thee; and the appearance thereof was terrible.", 6.14. "Then answered they and said before the king: ‘That Daniel, who is of the children of the captivity of Judah, regardeth not thee, O king, nor the interdict that thou hast signed, but maketh his petition three times a day.’", 7.7. "After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth; it devoured and broke in pieces, and stamped the residue with its feet; and it was diverse from all the beasts that were before it; and it had ten horns.", 9.4. "And I prayed unto the LORD my God, and made confession, and said: ‘O Lord, the great and awful God, who keepest covet and mercy with them that love Thee and keep Thy commandments,", |
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44. Philo of Alexandria, On The Creation of The World, 38 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 966 | 38. And after this, as the whole body of water in existence was spread over all the earth, and had penetrated through all its parts, as if it were a sponge which had imbibed moisture, so that the earth was only swampy land and deep mud, both the elements of earth and water being mixed up and combined together, like one confused mass into one undistinguishable and shapeless nature, God ordained that all the water which was salt, and destined to be a cause of barrenness to seeds and trees should be gathered together, flowing forth out of all the holes of the entire earth; and he commanded dry land to appear, that liquid which had any sweetness in it being left in it to secure its durability. For this sweet liquid, in due proportions, is as a sort of glue for the different substances, preventing the earth from being utterly dried up, and so becoming unproductive and barren, and causing it, like a mother, to furnish not only one kind of nourishment, namely meat, but both sorts at once, so as to supply its offspring with both meat and drink; wherefore he filled it with veins, resembling breasts, which, being provided with openings, were destined to pour forth springs and rivers. |
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45. Josephus Flavius, Against Apion, 1.132 (1st cent. CE - 1st cent. CE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 183 | 1.132. And when he was relating the acts of this king, he describes to us how he sent his son Nabuchodonosor against Egypt, and against our land, with a great army, upon his being informed that they had revolted from him; and how, by that means, he subdued them all, and set our temple that was at Jerusalem on fire; nay, and removed our people entirely out of their own country, and transferred them to Babylon; when it so happened that our city was desolate during the interval of seventy years, until the days of Cyrus king of Persia. |
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46. Josephus Flavius, Jewish War, 5.201-5.206, 7.126 (1st cent. CE - 1st cent. CE) Tagged with subjects: •babylonia, babylonian jews •babylon/babylonia/babylonian Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 64; Levison (2023), The Greek Life of Adam and Eve. 966 | 5.201. 3. Now nine of these gates were on every side covered over with gold and silver, as were the jambs of their doors and their lintels; but there was one gate that was without [the inward court of] the holy house, which was of Corinthian brass, and greatly excelled those that were only covered over with silver and gold. 5.202. Each gate had two doors, whose height was severally thirty cubits, and their breadth fifteen. 5.203. However, they had large spaces within of thirty cubits, and had on each side rooms, and those, both in breadth and in length, built like towers, and their height was above forty cubits. Two pillars did also support these rooms, and were in circumference twelve cubits. 5.204. Now the magnitudes of the other gates were equal one to another; but that over the Corinthian gate, which opened on the east over against the gate of the holy house itself, was much larger; 5.205. for its height was fifty cubits; and its doors were forty cubits; and it was adorned after a most costly manner, as having much richer and thicker plates of silver and gold upon them than the other. These nine gates had that silver and gold poured upon them by Alexander, the father of Tiberius. 5.206. Now there were fifteen steps, which led away from the wall of the court of the women to this greater gate; whereas those that led thither from the other gates were five steps shorter. 7.126. Now a tribunal had been erected before the cloisters, and ivory chairs had been set upon it, when they came and sat down upon them. Whereupon the soldiery made an acclamation of joy to them immediately, and all gave them attestations of their valor; while they were themselves without their arms, and only in their silken garments, and crowned with laurel: |
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47. Mishnah, Taanit, 1.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •babylonia, babylonians, accused of refusal to settle in palestine, strict class system Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 76| 1.4. "הִגִּיעַ שִׁבְעָה עָשָׂר בְּמַרְחֶשְׁוָן וְלֹא יָרְדוּ גְשָׁמִים, הִתְחִילוּ הַיְחִידִים מִתְעַנִּין שָׁלשׁ תַּעֲנִיּוֹת. אוֹכְלִין וְשׁוֹתִין מִשֶּׁחֲשֵׁכָה, וּמֻתָּרִין בִּמְלָאכָה וּבִרְחִיצָה וּבְסִיכָה וּבִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּטָּה: \n", | 1.4. "If the seventeenth of Marheshvan came and no rain fell, individuals begin to fast three fasts. They eat and drink after it gets dark and they are permitted to do work, to bathe, to anoint themselves with oil, to wear shoes, and to have marital relations.", |
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48. Josephus Flavius, Jewish Antiquities, 1.51, 1.152, 2.165, 3.188, 4.3, 4.203, 5.318, 6.166, 7.202, 8.13, 9.278, 9.288, 13.303, 14.185-14.267, 16.160-16.178, 17.312-17.313, 18.110 (1st cent. CE - 1st cent. CE) Tagged with subjects: •babylon/babylonia/babylonian •babylonia, babylonian jews Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 62, 63, 64; Levison (2023), The Greek Life of Adam and Eve. 183, 579, 830, 966 | 1.51. And when God had appointed these penalties for them, he removed Adam and Eve out of the garden into another place. 1.152. Now Terah hating Chaldea, on account of his mourning for Haran, they all removed to Haran of Mesopotamia, where Terah died, and was buried, when he had lived to be two hundred and five years old; for the life of man was already, by degrees, diminished, and became shorter than before, till the birth of Moses; after whom the term of human life was one hundred and twenty years, God determining it to the length that Moses happened to live. 2.165. Bring, therefore, with you our father, and your wives and children, and all your kindred, and remove your habitations hither; for it is not proper that the persons dearest to me should live remote from me, now my affairs are so prosperous, especially when they must endure five more years of famine.” 3.188. 1. When what has been described was brought to a conclusion, gifts not being yet presented, God appeared to Moses, and enjoined him to bestow the high priesthood upon Aaron his brother, as upon him that best of them all deserved to obtain that honor, on account of his virtue. And when he had gathered the multitude together, he gave them an account of Aaron’s virtue, and of his good-will to them, and of the dangers he had undergone for their sakes. 4.3. They also said that they were possessed of abilities sufficient for the conquest of their enemies, although Moses should have a mind to alienate God from them; that, however, it was for their advantage to be their own masters, and not so far to rejoice in their deliverance from the indignities they endured under the Egyptians, as to bear the tyranny of Moses over them, and to suffer themselves to be deluded, and live according to his pleasure, 4.203. 7. Let those that live as remote as the bounds of the land which the Hebrews shall possess, come to that city where the temple shall be, and this three times in a year, that they may give thanks to God for his former benefits, and may entreat him for those they shall want hereafter; and let them, by this means, maintain a friendly correspondence with one another by such meetings and feastings together, 5.318. 1. Now after the death of Samson, Eli the high priest was governor of the Israelites. Under him, when the country was afflicted with a famine, Elimelech of Bethlehem, which is a city of the tribe of Judah, being not able to support his family under so sore a distress, took with him Naomi his wife, and the children that were born to him by her, Chillon and Mahlon, and removed his habitation into the land of Moab; 6.166. 2. So Samuel, when he had given him these admonitions, went away. But the Divine Power departed from Saul, and removed to David; who, upon this removal of the Divine Spirit to him, began to prophesy. But as for Saul, some strange and demoniacal disorders came upon him, and brought upon him such suffocations as were ready to choke him; for which the physicians could find no other remedy but this, That if any person could charm those passions by singing, and playing upon the harp, they advised them to inquire for such a one, and to observe when these demons came upon him and disturbed him, and to take care that such a person might stand over him, and play upon the harp, and recite hymns to him. 7.202. But as he was ascending the Mount of Olives barefooted, and all his company were in tears, it was told him that Ahithophel was with Absalom, and was of his side. This hearing augmented his grief; and he besought God earnestly to alienate the mind of Absalom from Ahithophel, for he was afraid that he should persuade him to follow his pernicious counsel, for he was a prudent man, and very sharp in seeing what was advantageous. 8.13. 4. Now when Joab the captain of the host heard of the slaughter of Adonijah, he was greatly afraid, for he was a greater friend to him than to Solomon; and suspecting, not without reason, that he was in danger, on account of his favor to Adonijah, he fled to the altar, and supposed he might procure safety thereby to himself, because of the king’s piety towards God. 9.278. but when he was not admitted [into the city] by the king, he besieged Samaria three years, and took it by force in the ninth year of the reign of Hoshea, and in the seventh year of Hezekiah, king of Jerusalem, and quite demolished the government of the Israelites, and transplanted all the people into Media and Persia among whom he took king Hoshea alive; 9.288. 3. But now the Cutheans, who removed into Samaria, (for that is the name they have been called by to this time, because they were brought out of the country called Cuthah, which is a country of Persia, and there is a river of the same name in it,) each of them, according to their nations, which were in number five, brought their own gods into Samaria, and by worshipping them, as was the custom of their own countries, they provoked Almighty God to be angry and displeased at them, 13.303. nay, he was alienated from his brother Antigonus by calumnies, and added him to the rest whom he slew; yet he seemed to have an affection for him, and made him above the rest a partner with him in the kingdom. Those calumnies he at first did not give credit to, partly because he loved him, and so did not give heed to what was said against him, and partly because he thought the reproaches were derived from the envy of the relaters. 14.185. 1. Now when Caesar was come to Rome, he was ready to sail into Africa to fight against Scipio and Cato, when Hyrcanus sent ambassadors to him, and by them desired that he would ratify that league of friendship and mutual alliance which was between them, 14.186. And it seems to me to be necessary here to give an account of all the honors that the Romans and their emperor paid to our nation, and of the leagues of mutual assistance they have made with it, that all the rest of mankind may know what regard the kings of Asia and Europe have had to us, and that they have been abundantly satisfied of our courage and fidelity; 14.187. for whereas many will not believe what hath been written about us by the Persians and Macedonians, because those writings are not every where to be met with, nor do lie in public places, but among us ourselves, and certain other barbarous nations, 14.188. while there is no contradiction to be made against the decrees of the Romans, for they are laid up in the public places of the cities, and are extant still in the capitol, and engraven upon pillars of brass; nay, besides this, Julius Caesar made a pillar of brass for the Jews at Alexandria, and declared publicly that they were citizens of Alexandria. 14.189. Out of these evidences will I demonstrate what I say; and will now set down the decrees made both by the senate and by Julius Caesar, which relate to Hyrcanus and to our nation. 14.190. 2. “Caius Julius Caesar, imperator and high priest, and dictator the second time, to the magistrates, senate, and people of Sidon, sendeth greeting. If you be in health, it is well. I also and the army are well. 14.191. I have sent you a copy of that decree, registered on the tables, which concerns Hyrcanus, the son of Alexander, the high priest and ethnarch of the Jews, that it may be laid up among the public records; and I will that it be openly proposed in a table of brass, both in Greek and in Latin. 14.192. It is as follows: I Julius Caesar, imperator the second time, and high priest, have made this decree, with the approbation of the senate. Whereas Hyrcanus, the son of Alexander the Jew, hath demonstrated his fidelity and diligence about our affairs, and this both now and in former times, both in peace and in war, as many of our generals have borne witness, 14.193. and came to our assistance in the last Alexandrian war, with fifteen hundred soldiers; and when he was sent by me to Mithridates, showed himself superior in valor to all the rest of that army;— 14.194. for these reasons I will that Hyrcanus, the son of Alexander, and his children, be ethnarchs of the Jews, and have the high priesthood of the Jews for ever, according to the customs of their forefathers, and that he and his sons be our confederates; and that besides this, everyone of them be reckoned among our particular friends. 14.195. I also ordain that he and his children retain whatsoever privileges belong to the office of high priest, or whatsoever favors have been hitherto granted them; and if at any time hereafter there arise any questions about the Jewish customs, I will that he determine the same. And I think it not proper that they should be obliged to find us winter quarters, or that any money should be required of them.” 14.196. 3. “The decrees of Caius Caesar, consul, containing what hath been granted and determined, are as follows: That Hyrcanus and his children bear rule over the nation of the Jews, and have the profits of the places to them bequeathed; and that he, as himself the high priest and ethnarch of the Jews, defend those that are injured; 14.197. and that ambassadors be sent to Hyrcanus, the son of Alexander, the high priest of the Jews, that may discourse with him about a league of friendship and mutual assistance; and that a table of brass, containing the premises, be openly proposed in the capitol, and at Sidon, and Tyre, and Askelon, and in the temple, engraven in Roman and Greek letters: 14.198. that this decree may also be communicated to the quaestors and praetors of the several cities, and to the friends of the Jews; and that the ambassadors may have presents made them; and that these decrees be sent every where.” 14.199. 4. “Caius Caesar, imperator, dictator, consul, hath granted, That out of regard to the honor, and virtue, and kindness of the man, and for the advantage of the senate, and of the people of Rome, Hyrcanus, the son of Alexander, both he and his children, be high priests and priests of Jerusalem, and of the Jewish nation, by the same right, and according to the same laws, by which their progenitors have held the priesthood.” 14.200. 5. “Caius Caesar, consul the fifth time, hath decreed, That the Jews shall possess Jerusalem, and may encompass that city with walls; and that Hyrcanus, the son of Alexander, the high priest and ethnarch of the Jews, retain it in the manner he himself pleases; 14.201. and that the Jews be allowed to deduct out of their tribute, every second year the land is let [in the Sabbatic period], a corus of that tribute; and that the tribute they pay be not let to farm, nor that they pay always the same tribute.” 14.202. 6. “Caius Caesar, imperator the second time, hath ordained, That all the country of the Jews, excepting Joppa, do pay a tribute yearly for the city Jerusalem, excepting the seventh, which they call the sabbatical year, because thereon they neither receive the fruits of their trees, nor do they sow their land; 14.203. and that they pay their tribute in Sidon on the second year [of that sabbatical period], the fourth part of what was sown: and besides this, they are to pay the same tithes to Hyrcanus and his sons which they paid to their forefathers. 14.204. And that no one, neither president, nor lieutet, nor ambassador, raise auxiliaries within the bounds of Judea; nor may soldiers exact money of them for winter quarters, or under any other pretense; but that they be free from all sorts of injuries; 14.205. and that whatsoever they shall hereafter have, and are in possession of, or have bought, they shall retain them all. It is also our pleasure that the city Joppa, which the Jews had originally, when they made a league of friendship with the Romans, shall belong to them, as it formerly did; 14.206. and that Hyrcanus, the son of Alexander, and his sons, have as tribute of that city from those that occupy the land for the country, and for what they export every year to Sidon, twenty thousand six hundred and seventy-five modii every year, the seventh year, which they call the Sabbatic year, excepted, whereon they neither plough, nor receive the product of their trees. 14.207. It is also the pleasure of the senate, that as to the villages which are in the great plain, which Hyrcanus and his forefathers formerly possessed, Hyrcanus and the Jews have them with the same privileges with which they formerly had them also; 14.208. and that the same original ordices remain still in force which concern the Jews with regard to their high priests; and that they enjoy the same benefits which they have had formerly by the concession of the people, and of the senate; and let them enjoy the like privileges in Lydda. 14.209. It is the pleasure also of the senate that Hyrcanus the ethnarch, and the Jews, retain those places, countries, and villages which belonged to the kings of Syria and Phoenicia, the confederates of the Romans, and which they had bestowed on them as their free gifts. 14.210. It is also granted to Hyrcanus, and to his sons, and to the ambassadors by them sent to us, that in the fights between single gladiators, and in those with beasts, they shall sit among the senators to see those shows; and that when they desire an audience, they shall be introduced into the senate by the dictator, or by the general of the horse; and when they have introduced them, their answers shall be returned them in ten days at the furthest, after the decree of the senate is made about their affairs.” 14.211. 7. “Caius Caesar, imperator, dictator the fourth time, and consul the fifth time, declared to be perpetual dictator, made this speech concerning the rights and privileges of Hyrcanus, the son of Alexander, the high priest and ethnarch of the Jews. 14.212. Since those imperators that have been in the provinces before me have borne witness to Hyrcanus, the high priest of the Jews, and to the Jews themselves, and this before the senate and people of Rome, when the people and senate returned their thanks to them, it is good that we now also remember the same, and provide that a requital be made to Hyrcanus, to the nation of the Jews, and to the sons of Hyrcanus, by the senate and people of Rome, and that suitably to what good-will they have shown us, and to the benefits they have bestowed upon us.” 14.213. 8. “Julius Caius, praetor [consul] of Rome, to the magistrates, senate, and people of the Parians, sendeth greeting. The Jews of Delos, and some other Jews that sojourn there, in the presence of your ambassadors, signified to us, that, by a decree of yours, you forbid them to make use of the customs of their forefathers, and their way of sacred worship. 14.214. Now it does not please me that such decrees should be made against our friends and confederates, whereby they are forbidden to live according to their own customs, or to bring in contributions for common suppers and holy festivals, while they are not forbidden so to do even at Rome itself; 14.215. for even Caius Caesar, our imperator and consul, in that decree wherein he forbade the Bacchanal rioters to meet in the city, did yet permit these Jews, and these only, both to bring in their contributions, and to make their common suppers. 14.216. Accordingly, when I forbid other Bacchanal rioters, I permit these Jews to gather themselves together, according to the customs and laws of their forefathers, and to persist therein. It will be therefore good for you, that if you have made any decree against these our friends and confederates, to abrogate the same, by reason of their virtue and kind disposition towards us.” 14.217. 9. Now after Caius was slain, when Marcus Antonius and Publius Dolabella were consuls, they both assembled the senate, and introduced Hyrcanus’s ambassadors into it, and discoursed of what they desired, and made a league of friendship with them. The senate also decreed to grant them all they desired. 14.218. I add the decree itself, that those who read the present work may have ready by them a demonstration of the truth of what we say. The decree was this: 14.219. 10. “The decree of the senate, copied out of the treasury, from the public tables belonging to the quaestors, when Quintus Rutilius and Caius Cornelius were quaestors, and taken out of the second table of the first class, on the third day before the Ides of April, in the temple of Concord. 14.220. There were present at the writing of this decree, Lucius Calpurnius Piso of the Menenian tribe, Servius Papinins Potitus of the Lemonian tribe, Caius Caninius Rebilius of the Terentine tribe, Publius Tidetius, Lucius Apulinus, the son of Lucius, of the Sergian tribe, Flavius, the son of Lucius, of the Lemonian tribe, Publius Platins, the son of Publius, of the Papyrian tribe, Marcus Acilius, the son of Marcus, of the Mecian tribe, Lucius Erucius, the son of Lucius, of the Stellatine tribe, Mareils Quintus Plancillus, the son of Marcus, of the Pollian tribe, and Publius Serius. 14.221. Publius Dolabella and Marcus Antonius, the consuls, made this reference to the senate, that as to those things which, by the decree of the senate, Caius Caesar had adjudged about the Jews, and yet had not hitherto that decree been brought into the treasury, it is our will, as it is also the desire of Publius Dolabella and Marcus Antonius, our consuls, to have these decrees put into the public tables, and brought to the city quaestors, that they may take care to have them put upon the double tables. 14.222. This was done before the fifth of the Ides of February, in the temple of Concord. Now the ambassadors from Hyrcanus the high priest were these: Lysimachus, the son of Pausanias, Alexander, the son of Theodorus, Patroclus, the son of Chereas, and Jonathan the son of Onias.” 14.223. 11. Hyrcanus sent also one of these ambassadors to Dolabella, who was then the prefect of Asia, and desired him to dismiss the Jews from military services, and to preserve to them the customs of their forefathers, and to permit them to live according to them. 14.224. And when Dolabella had received Hyrcanus’s letter, without any further deliberation, he sent an epistle to all the Asiatics, and particularly to the city of the Ephesians, the metropolis of Asia, about the Jews; a copy of which epistle here follows: 14.225. 12. “When Artermon was prytanis, on the first day of the month Leneon, Dolabella, imperator, to the senate, and magistrates, and people of the Ephesians, sendeth greeting. 14.226. Alexander, the son of Theodorus, the ambassador of Hyrcanus, the son of Alexander, the high priest and ethnarch of the Jews, appeared before me, to show that his countrymen could not go into their armies, because they are not allowed to bear arms or to travel on the Sabbath days, nor there to procure themselves those sorts of food which they have been used to eat from the times of their forefathers;— 14.227. I do therefore grant them a freedom from going into the army, as the former prefects have done, and permit them to use the customs of their forefathers, in assembling together for sacred and religious purposes, as their law requires, and for collecting oblations necessary for sacrifices; and my will is, that you write this to the several cities under your jurisdiction.” 14.228. 13. And these were the concessions that Dolabella made to our nation when Hyrcanus sent an embassage to him. But Lucius the consul’s decree ran thus: “I have at my tribunal set these Jews, who are citizens of Rome, and follow the Jewish religious rites, and yet live at Ephesus, free from going into the army, on account of the superstition they are under. This was done before the twelfth of the calends of October, when Lucius Lentulus and Caius Marcellus were consuls, 14.229. in the presence of Titus Appius Balgus, the son of Titus, and lieutet of the Horatian tribe; of Titus Tongins, the son of Titus, of the Crustumine tribe; of Quintus Resius, the son of Quintus; of Titus Pompeius Longinus, the son of Titus; of Catus Servilius, the son of Caius, of the Terentine tribe; of Bracchus the military tribune; of Publius Lucius Gallus, the son of Publius, of the Veturian tribe; of Caius Sentius, the son of Caius, of the Sabbatine tribe; 14.230. of Titus Atilius Bulbus, the son of Titus, lieutet and vice-praetor to the magistrates, senate, and people of the Ephesians, sendeth greeting. Lucius Lentulus the consul freed the Jews that are in Asia from going into the armies, at my intercession for them; and when I had made the same petition some time afterward to Phanius the imperator, and to Lucius Antonius the vice-quaestor, I obtained that privilege of them also; and my will is, that you take care that no one give them any disturbance.” 14.231. 14. The decree of the Delians. “The answer of the praetors, when Beotus was archon, on the twentieth day of the month Thargeleon. While Marcus Piso the lieutet lived in our city, who was also appointed over the choice of the soldiers, he called us, and many other of the citizens, and gave order, 14.232. that if there be here any Jews who are Roman citizens, no one is to give them any disturbance about going into the army, because Cornelius Lentulus, the consul, freed the Jews from going into the army, on account of the superstition they are under;—you are therefore obliged to submit to the praetor.” And the like decree was made by the Sardians about us also. 14.233. 15. “Caius Phanius, the son of Caius, imperator and consul, to the magistrates of Cos, sendeth greeting. I would have you know that the ambassadors of the Jews have been with me, and desired they might have those decrees which the senate had made about them; which decrees are here subjoined. My will is, that you have a regard to and take care of these men, according to the senate’s decree, that they may be safely conveyed home through your country.” 14.234. 16. The declaration of Lucius Lentulus the consul: “I have dismissed those Jews who are Roman citizens, and who appear to me to have their religious rites, and to observe the laws of the Jews at Ephesus, on account of the superstition they are under. This act was done before the thirteenth of the calends of October.” 14.235. 17. “Lucius Antonius, the son of Marcus, vice-quaestor, and vice-praetor, to the magistrates, senate, and people of the Sardians, sendeth greeting. Those Jews that are our fellowcitizens of Rome came to me, and demonstrated that they had an assembly of their own, according to the laws of their forefathers, and this from the beginning, as also a place of their own, wherein they determined their suits and controversies with one another. Upon their petition therefore to me, that these might be lawful for them, I gave order that these their privileges be preserved, and they be permitted to do accordingly.” 14.236. 18. The declaration of Marcus Publius, the son of Spurius, and of Marcus, the son of Marcus, and of Lucius, the son of Publius: “We went to the proconsul, and informed him of what Dositheus, the son of Cleopatrida of Alexandria, desired, that, if he thought good, 14.237. he would dismiss those Jews who were Roman citizens, and were wont to observe the rites of the Jewish religion, on account of the superstition they were under. Accordingly, he did dismiss them. This was done before the thirteenth of the calends of October.” /p 19. “In the month Quntius, when Lucius Lentulus and Caius Mercellus were consuls; 14.238. and there were present Titus Appius Balbus, the son of Titus, lieutet of the Horatian tribe, Titus Tongius of the Crustumine tribe, Quintus Resius, the son of Quintus, Titus Pompeius, the son of Titus, Cornelius Longinus, Caius Servilius Bracchus, the son of Caius, a military tribune, of the Terentine tribe, Publius Clusius Gallus, the son of Publius, of the Veturian tribe, Caius Teutius, the son of Caius, a milital tribune, of the EmilJan tribe, Sextus Atilius Serranus, the son of Sextus, of the Esquiline tribe, 14.239. Caius Pompeius, the son of Caius, of the Sabbatine tribe, Titus Appius Meder, the son of Titus, Publius Servilius Strabo, the son of Publius, Lucius Paccius Capito, the son of Lucius, of the Colline tribe, Aulus Furius Tertius, the son of Aulus, and Appius Menus. 14.240. In the presence of these it was that Lentulus pronounced this decree: I have before the tribunal dismissed those Jews that are Roman citizens, and are accustomed to observe the sacred rites of the Jews at Ephesus, on account of the superstition they are under.” 14.241. 20. “The magistrates of the Laodiceans to Caius Rubilius, the son of Caius, the consul, sendeth greeting. Sopater, the ambassador of Hyrcanus the high priest, hath delivered us an epistle from thee, whereby he lets us know that certain ambassadors were come from Hyrcanus, the high priest of the Jews, and brought an epistle written concerning their nation, 14.242. wherein they desire that the Jews may be allowed to observe their Sabbaths, and other sacred rites, according to the laws of their forefathers, and that they may be under no command, because they are our friends and confederates, and that nobody may injure them in our provinces. Now although the Trallians there present contradicted them, and were not pleased with these decrees, yet didst thou give order that they should be observed, and informedst us that thou hadst been desired to write this to us about them. 14.243. We therefore, in obedience to the injunctions we have received from thee, have received the epistle which thou sentest us, and have laid it up by itself among our public records. And as to the other things about which thou didst send to us, we will take care that no complaint be made against us.” 14.244. 21. “Publius Servilius, the son of Publius, of the Galban tribe, the proconsul, to the magistrates, senate, and people of the Milesians, sendeth greeting. 14.245. Prytanes, the son of Hermes, a citizen of yours, came to me when I was at Tralles, and held a court there, and informed me that you used the Jews in a way different from my opinion, and forbade them to celebrate their Sabbaths, and to perform the sacred rites received from their forefathers, and to manage the fruits of the land, according to their ancient custom; and that he had himself been the promulger of your decree, according as your laws require: 14.246. I would therefore have you know, that upon hearing the pleadings on both sides, I gave sentence that the Jews should not be prohibited to make use of their own customs.” 14.247. 22. The decree of those of Pergamus. “When Cratippus was prytanis, on the first day of the month Desius, the decree of the praetors was this: Since the Romans, following the conduct of their ancestors, undertake dangers for the common safety of all mankind, and are ambitious to settle their confederates and friends in happiness, and in firm peace, 14.248. and since the nation of the Jews, and their high priest Hyrcanus, sent as ambassadors to them, Strato, the son of Theodatus, and Apollonius, the son of Alexander, and Eneas, the son of Antipater, 14.249. and Aristobulus, the son of Amyntas, and Sosipater, the son of Philip, worthy and good men, who gave a particular account of their affairs, the senate thereupon made a decree about what they had desired of them, that Antiochus the king, the son of Antiochus, should do no injury to the Jews, the confederates of the Romans; and that the fortresses, and the havens, and the country, and whatsoever else he had taken from them, should be restored to them; and that it may be lawful for them to export their goods out of their own havens; 14.250. and that no king nor people may have leave to export any goods, either out of the country of Judea, or out of their havens, without paying customs, but only Ptolemy, the king of Alexandria, because he is our confederate and friend; and that, according to their desire, the garrison that is in Joppa may be ejected. 14.251. Now Lucius Pettius, one of our senators, a worthy and good man, gave order that we should take care that these things should be done according to the senate’s decree; and that we should take care also that their ambassadors might return home in safety. 14.252. Accordingly, we admitted Theodorus into our senate and assembly, and took the epistle out of his hands, as well as the decree of the senate. And as he discoursed with great zeal about the Jews, and described Hyrcanus’s virtue and generosity, 14.253. and how he was a benefactor to all men in common, and particularly to every body that comes to him, we laid up the epistle in our public records; and made a decree ourselves, that since we also are in confederacy with the Romans, we would do every thing we could for the Jews, according to the senate’s decree. 14.254. Theodorus also, who brought the epistle, desired of our praetors, that they would send Hyrcanus a copy of that decree, as also ambassadors to signify to him the affection of our people to him, and to exhort them to preserve and augment their friendship for us, and be ready to bestow other benefits upon us, 14.255. as justly expecting to receive proper requitals from us; and desiring them to remember that our ancestors were friendly to the Jews even in the days of Abraham, who was the father of all the Hebrews, as we have [also] found it set down in our public records.” 14.256. 23. The decree of those of Halicarnassus. “When Memnon, the son of Orestidas by descent, but by adoption of Euonymus, was priest, on the —— day of the month Aristerion, the decree of the people, upon the representation of Marcus Alexander, was this: 14.257. Since we have ever a great regard to piety towards God, and to holiness; and since we aim to follow the people of the Romans, who are the benefactors of all men, and what they have written to us about a league of friendship and mutual assistance between the Jews and our city, and that their sacred offices and accustomed festivals and assemblies may be observed by them; 14.258. we have decreed, that as many men and women of the Jews as are willing so to do, may celebrate their Sabbaths, and perform their holy offices, according to the Jewish laws; and may make their proseuchae at the sea-side, according to the customs of their forefathers; and if any one, whether he be a magistrate or private person, hindereth them from so doing, he shall be liable to a fine, to be applied to the uses of the city.” 14.259. 24. The decree of the Sardians. “This decree was made by the senate and people, upon the representation of the praetors: Whereas those Jews who are fellowcitizens, and live with us in this city, have ever had great benefits heaped upon them by the people, and have come now into the senate, 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. 14.261. Now the senate and people have decreed to permit them to assemble together on the days formerly appointed, and to act according to their own laws; and that such a place be set apart for them by the praetors, for the building and inhabiting the same, as they shall esteem fit for that purpose; and that those that take care of the provision for the city, shall take care that such sorts of food as they esteem fit for their eating may be imported into the city.” 14.262. 25. The decree of the Ephesians. “When Menophilus was prytanis, on the first day of the month Artemisius, this decree was made by the people: Nicanor, the son of Euphemus, pronounced it, upon the representation of the praetors. 14.263. Since the Jews that dwell in this city have petitioned Marcus Julius Pompeius, the son of Brutus, the proconsul, that they might be allowed to observe their Sabbaths, and to act in all things according to the customs of their forefathers, without impediment from any body, the praetor hath granted their petition. 14.264. Accordingly, it was decreed by the senate and people, that in this affair that concerned the Romans, no one of them should be hindered from keeping the Sabbath day, nor be fined for so doing, but that they may be allowed to do all things according to their own laws.” 14.265. 26. Now there are many such decrees of the senate and imperators of the Romans and those different from these before us, which have been made in favor of Hyrcanus, and of our nation; as also, there have been more decrees of the cities, and rescripts of the praetors, to such epistles as concerned our rights and privileges; and certainly such as are not ill-disposed to what we write may believe that they are all to this purpose, and that by the specimens which we have inserted; 14.266. for since we have produced evident marks that may still be seen of the friendship we have had with the Romans, and demonstrated that those marks are engraven upon columns and tables of brass in the capitol, that axe still in being, and preserved to this day, we have omitted to set them all down, as needless and disagreeable; 14.267. for I cannot suppose any one so perverse as not to believe the friendship we have had with the Romans, while they have demonstrated the same by such a great number of their decrees relating to us; nor will they doubt of our fidelity as to the rest of those decrees, since we have shown the same in those we have produced, And thus have we sufficiently explained that friendship and confederacy we at those times had with the Romans. 16.160. 1. Now the cities ill-treated the Jews in Asia, and all those also of the same nation which lived in Libya, which joins to Cyrene, while the former kings had given them equal privileges with the other citizens; but the Greeks affronted them at this time, and that so far as to take away their sacred money, and to do them mischief on other particular occasions. 16.161. When therefore they were thus afflicted, and found no end of their barbarous treatment they met with among the Greeks, they sent ambassadors to Caesar on those accounts, who gave them the same privileges as they had before, and sent letters to the same purpose to the governors of the provinces, copies of which I subjoin here, as testimonials of the ancient favorable disposition the Roman emperors had towards us. 16.162. 2. “Caesar Augustus, high priest and tribune of the people, ordains thus: Since the nation of the Jews hath been found grateful to the Roman people, not only at this time, but in time past also, and chiefly Hyrcanus the high priest, under my father Caesar the emperor, 16.163. it seemed good to me and my counselors, according to the sentence and oath of the people of Rome, that the Jews have liberty to make use of their own customs, according to the law of their forefathers, as they made use of them under Hyrcanus the high priest of the Almighty God; and that their sacred money be not touched, but be sent to Jerusalem, and that it be committed to the care of the receivers at Jerusalem; and that they be not obliged to go before any judge on the Sabbath day, nor on the day of the preparation to it, after the ninth hour. 16.164. But if any one be caught stealing their holy books, or their sacred money, whether it be out of the synagogue or public school, he shall be deemed a sacrilegious person, and his goods shall be brought into the public treasury of the Romans. 16.165. And I give order that the testimonial which they have given me, on account of my regard to that piety which I exercise toward all mankind, and out of regard to Caius Marcus Censorinus, together with the present decree, be proposed in that most eminent place which hath been consecrated to me by the community of Asia at Ancyra. And if any one transgress any part of what is above decreed, he shall be severely punished.” This was inscribed upon a pillar in the temple of Caesar. 16.166. 3. “Caesar to Norbanus Flaccus, sendeth greeting. Let those Jews, how many soever they be, who have been used, according to their ancient custom, to send their sacred money to Jerusalem, do the same freely.” These were the decrees of Caesar. 16.167. 4. Agrippa also did himself write after the manner following, on behalf of the Jews: “Agrippa, to the magistrates, senate, and people of the Ephesians, sendeth greeting. I will that the care and custody of the sacred money that is carried to the temple at Jerusalem be left to the Jews of Asia, to do with it according to their ancient custom; 16.168. and that such as steal that sacred money of the Jews, and fly to a sanctuary, shall be taken thence and delivered to the Jews, by the same law that sacrilegious persons are taken thence. I have also written to Sylvanus the praetor, that no one compel the Jews to come before a judge on the Sabbath day.” 16.169. 5. “Marcus Agrippa to the magistrates, senate, and people of Cyrene, sendeth greeting. The Jews of Cyrene have interceded with me for the performance of what Augustus sent orders about to Flavius, the then praetor of Libya, and to the other procurators of that province, that the sacred money may be sent to Jerusalem freely, as hath been their custom from their forefathers, 16.170. they complaining that they are abused by certain informers, and under pretense of taxes which were not due, are hindered from sending them, which I command to be restored without any diminution or disturbance given to them. And if any of that sacred money in the cities be taken from their proper receivers, I further enjoin, that the same be exactly returned to the Jews in that place.” 16.171. 6. “Caius Norbanus Flaccus, proconsul, to the magistrates of the Sardians, sendeth greeting. Caesar hath written to me, and commanded me not to forbid the Jews, how many soever they be, from assembling together according to the custom of their forefathers, nor from sending their money to Jerusalem. I have therefore written to you, that you may know that both Caesar and I would have you act accordingly.” 16.172. 7. Nor did Julius Antonius, the proconsul, write otherwise. “To the magistrates, senate, and people of the Ephesians, sendeth greeting. As I was dispensing justice at Ephesus, on the Ides of February, the Jews that dwell in Asia demonstrated to me that Augustus and Agrippa had permitted them to use their own laws and customs, and to offer those their first-fruits, which every one of them freely offers to the Deity on account of piety, and to carry them in a company together to Jerusalem without disturbance. 16.173. They also petitioned me that I also would confirm what had been granted by Augustus and Agrippa by my own sanction. I would therefore have you take notice, that according to the will of Augustus and Agrippa, I permit them to use and do according to the customs of their forefathers without disturbance.” 16.174. 8. I have been obliged to set down these decree because the present history of our own acts will go generally among the Greeks; and I have hereby demonstrated to them that we have formerly been in great esteem, and have not been prohibited by those governors we were under from keeping any of the laws of our forefathers; nay, that we have been supported by them, while we followed our own religion, and the worship we paid to God; 16.175. and I frequently make mention of these decrees, in order to reconcile other people to us, and to take away the causes of that hatred which unreasonable men bear to us. 16.176. As for our customs there is no nation which always makes use of the same, and in every city almost we meet with them different from one another; 16.177. but natural justice is most agreeable to the advantage of all men equally, both Greeks and barbarians, to which our laws have the greatest regard, and thereby render us, if we abide in them after a pure manner, benevolent and friendly to all men; 16.178. on which account we have reason to expect the like return from others, and to inform them that they ought not to esteem difference of positive institutions a sufficient cause of alienation, but [join with us in] the pursuit of virtue and probity, for this belongs to all men in common, and of itself alone is sufficient for the preservation of human life. I now return to the thread of my history. 17.312. but that he seemed to be afraid lest he should not be deemed Herod’s own son; and so, without any delay, he immediately let the nation understand his meaning, and this before his dominion was well established, since the power of disposing of it belonged to Caesar, who could either give it to him or not, as he pleased. 17.313. That he had given a specimen of his future virtue to his subjects, and with what kind of moderation and good administration he would govern them, by that his first action, which concerned them, his own citizens, and God himself also, when he made the slaughter of three thousand of his own countrymen at the temple. How then could they avoid the just hatred of him, who, to the rest of his barbarity, hath added this as one of our crimes, that we have opposed and contradicted him in the exercise of his authority? 18.110. However, he fell in love with Herodias, this last Herod’s wife, who was the daughter of Aristobulus their brother, and the sister of Agrippa the Great. This man ventured to talk to her about a marriage between them; which address, when she admitted, an agreement was made for her to change her habitation, and come to him as soon as he should return from Rome: one article of this marriage also was this, that he should divorce Aretas’s daughter. |
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49. New Testament, Acts, 8.26, 12.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 801| 8.26. Ἄγγελος δὲ Κυρίου ἐλάλησεν πρὸς Φίλιππον λέγων Ἀνάστηθι καὶ πορεύου κατὰ μεσημβρίαν ἐπὶ τὴν ὁδὸν τὴν καταβαίνουσαν ἀπὸ Ἰερουσαλὴμ εἰς Γάζαν· αὕτη ἐστὶν ἔρημος. 12.7. καὶ ἰδοὺ ἄγγελος Κυρίου ἐπέστη, καὶ φῶς ἔλαμψεν ἐν τῷ οἰκήματι· πατάξας δὲ τὴν πλευρὰν τοῦ Πέτρου ἤγειρεν αὐτὸν λέγων Ἀνάστα ἐν τάχει· καὶ ἐξέπεσαν αὐτοῦ αἱ ἁλύσεις ἐκ τῶν χειρῶν. | 8.26. But an angel of the Lord spoke to Philip, saying, "Arise, and go toward the south to the way that goes down from Jerusalem to Gaza. This is a desert." 12.7. Behold, an angel of the Lord stood by him, and a light shone in the cell. He struck Peter on the side, and woke him up, saying, "Stand up quickly!" His chains fell off from his hands. |
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50. New Testament, Apocalypse, 4.7, 18.11-18.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 761, 839, 966| 4.7. καὶ τὸ ζῷοντὸ πρῶτονὅμοιονλέοντι, καὶ τὸ δεύτερονζῷον ὅμοιονμόσχῳ, καὶ τὸ τρίτονζῷον ἔχωντὸ πρόσωπονὡςἀνθρώπου, καὶ τὸ τέταρτονζῷον ὅμοιονἀετῷπετομένῳ· 18.11. καὶοἱ ἔμποροιτῆς γῆςκλαίουσιν καὶ πενθοῦσινἐπʼ αὐτήν, ὅτι τὸν γόμον αὐτῶν οὐδεὶς ἀγοράζει οὐκέτι, 18.12. γόμον χρυσοῦ καὶ ἀργύρου καὶ λίθου τιμίου καὶμαργαριτῶν καὶ βυσσίνου καὶ πορφύρας καὶ σιρικοῦ καὶ κοκκίνου, καὶ πᾶν ξύλον θύινον καὶ πᾶν σκεῦος ἐλεφάντινον καὶ πᾶν σκεῦος ἐκ ξύλου τιμιωτάτου καὶ χαλκοῦ καὶ σιδήρου καὶ μαρμάρου, 18.13. καὶ κιννάμωμον καὶ ἄμωμον καὶ θυμιάματα καὶ μύρον καὶ λίβανον καὶ οἶνον καὶ ἔλαιον καὶ σεμίδαλιν καὶ σῖτον καὶ κτήνη καὶ πρόβατα, καὶ ἵππων καὶ ῥεδῶν καὶ σωμάτων, καὶψυχας ἀνθρώπων. | 4.7. The first creature was like a lion, and the second creature like a calf, and the third creature had a face like a man, and the fourth was like a flying eagle. 18.11. The merchants of the earth weep and mourn over her, for no one buys their merchandise any more; 18.12. merchandise of gold, silver, precious stones, pearls, fine linen, purple, silk, scarlet, all expensive wood, every vessel of ivory, every vessel made of most precious wood, and of brass, and iron, and marble; 18.13. and cinnamon, incense, perfume, frankincense, wine, olive oil, fine flour, wheat, sheep, horses, chariots, bodies, and people's souls. |
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51. New Testament, Colossians, 1.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 579| 1.21. καὶ ὑμᾶς ποτὲ ὄντας ἀπηλλοτριωμένους καὶ ἐχθροὺς τῇ διανοίᾳ ἐν τοῖς ἔργοις τοῖς πονηροῖς, — | 1.21. You, being in past times alienated and enemies in your mind in your evil works, |
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| 52. Tosefta, Bava Metzia, 3.25 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •babylonia, babylonians, accused of refusal to settle in palestine, role of synagogue in israel and, distinguished Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 131 |
53. Mishnah, Hagigah, 2.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 839| 2.1. "אֵין דּוֹרְשִׁין בַּעֲרָיוֹת בִּשְׁלֹשָׁה. וְלֹא בְמַעֲשֵׂה בְרֵאשִׁית בִּשְׁנַיִם. וְלֹא בַמֶּרְכָּבָה בְּיָחִיד, אֶלָּא אִם כֵּן הָיָה חָכָם וּמֵבִין מִדַּעְתּוֹ. כָּל הַמִּסְתַּכֵּל בְּאַרְבָּעָה דְּבָרִים, רָאוּי לוֹ כְּאִלּוּ לֹא בָּא לָעוֹלָם, מַה לְּמַעְלָה, מַה לְּמַטָּה, מַה לְּפָנִים, וּמַה לְּאָחוֹר. וְכָל שֶׁלֹּא חָס עַל כְּבוֹד קוֹנוֹ, רָאוּי לוֹ שֶׁלֹּא בָּא לָעוֹלָם: \n", | 2.1. "They may not expound upon the subject of forbidden relations in the presence of three. Nor the work of creation in the presence of two. Nor [the work of] the chariot in the presence of one, unless he is a sage and understands of his own knowledge. Whoever speculates upon four things, it would have been better had he not come into the world: what is above, what is beneath, what came before, and what came after. And whoever takes no thought for the honor of his creator, it would have been better had he not come into the world.", |
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54. New Testament, Matthew, 2.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 801| 2.13. Ἀναχωρησάντων δὲ αὐτῶν ἰδοὺ ἄγγελος Κυρίου φαίνεται κατʼ ὄναρ τῷ Ἰωσὴφ λέγων Ἐγερθεὶς παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ φεῦγε εἰς Αἴγυπτον, καὶ ἴσθι ἐκεῖ ἕως ἂν εἴπω σοι· μέλλει γὰρ Ἡρῴδης ζητεῖν τὸ παιδίον τοῦ ἀπολέσαι αὐτό. | 2.13. Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream, saying, "Arise and take the young child and his mother, and flee into Egypt, and stay there until I tell you, for Herod will seek the young child to destroy him." |
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55. Clement of Rome, 1 Clement, 6.3, 14.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 579| 6.3. ζῆλος ἀπηλλοτρίωσεν γαμετὰς ἀνδρῶν καὶ ἠλλοίωσεν τὸ Gen. 2, 25 ῥηθὲν ὑπὸ τοῦ πατρὸς ἡμῶν Ἀδάμ: Τοῦτο νῦν ὀστοῦν ἐκ τῶν ὀστέων μου καὶ σὰρξ ἐκ τῆς σαρκός μου. 14.2. βλάβην γὰρ οὐ τὴν τυχοῦσαν, μᾶλλον δὲ κίνδυνον ὑποίσομεν μέγαν, ἐὰν ῥιψοκινδύνως ἐπιδῶμεν ἑαυτοὺς τοῖς θελήμασιν τῶν ἀνθρώπων, οἵτινες ἐξακοντίζουσιν εἰς ἔριν καὶ στάσεις, εἰς τὸ ἀπαλλοτριῶσαι ἡμᾶς τοῦ καλῶς ἔχοντος. | |
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| 56. Anon., 2 Baruch, 10.19 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 966 |
57. New Testament, Ephesians, 4.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 579| 4.18. ἐσκοτωμένοι τῇ διανοίᾳ ὄντες, ἀπηλλοτριωμένοι τῆς ζωῆς τοῦ θεοῦ, διὰ τὴν ἄγνοιαν τὴν οὖσαν ἐν αὐτοῖς, διὰ τὴν πώρωσιν τῆς καρδίας αὐτῶν, | 4.18. being darkened in their understanding, alienated from the life of God, because of the ignorance that is in them, because of the hardening of their hearts; |
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58. Tosefta, Shekalim, 2.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •babylonia, babylonian jews Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 64| 2.3. "[נכנס] לתרום את הלשכה היו מפשפשין בו בכניסה וביציאה ומדברין עמו משעה שנכנס ועד שעה שיצא לקיים מה שנא' (במדבר ל״ב:כ״ב) והייתם נקיים מה' ומישראל ואומר (דברים ו׳:י״ח) ועשית הישר והטוב בעיני ה' הטוב בעיני [שמים] והישר בעיני [אדם] דברי ר' עקיבה ר' ישמעאל אומר [אף] הישר בעיני [שמים] ואומר (משלי ג׳:ד׳) ומצא חן ושכל טוב בעיני אלהים ואדם הכריעו חכמים לקיים דברי ר' ישמעאל שנאמר (דברים י״ב:כ״ה) כי תעשה הישר בעיני ה' [ואין כאן טוב ואומר (יהושע כ״ב:כ״ב) אל אלהים ה' אל אלהים ה' הוא יודע וישראל הוא ידע].", | |
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| 59. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •babylonia, babylonians, accused of refusal to settle in palestine, role of synagogue in israel and, distinguished Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 131 |
| 60. Palestinian Talmud, Taanit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 131 |
| 61. Palestinian Talmud, Hagigah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 839 |
| 62. Babylonian Talmud, Ketuvot, 70 (3rd cent. CE - 6th cent. CE) Tagged with subjects: •babylonia, babylonians, accused of refusal to settle in palestine, role of synagogue in israel and, distinguished Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 131 |
63. Babylonian Talmud, Kiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 17 | 69b. b “Matters of controversy within your gates, and you shall arise and go up /b to the place that the Lord, your God, shall choose” (Deuteronomy 17:8), indicating that the Temple, the place that God chose, is higher than all other cities in Eretz Yisrael. b But from where do we /b derive the claim b that Eretz Yisrael is higher than all /b other b lands? /b The Gemara answers: b As it is written: “Therefore behold, the days are coming, says the Lord, when they shall no more say: As the Lord lives, Who brought up the children of Israel out of the land of Egypt, but: As the Lord lives, Who brought up and Who led the seed of the house of Israel out of the north country, and from all the countries where I had driven them” /b (Jeremiah 23:7–8). The phrase “Who brought up” indicates that Eretz Yisrael is higher than all the other lands from where God will bring the Jewish people.,The Gemara asks: If that is what the mishna wants to teach, b why does /b the i tanna /i b specifically teach: Ascended from Babylonia? Let him teach: Ascended to Eretz Yisrael. /b The Gemara answers that the wording of the mishna b supports /b the opinion of b Rabbi Elazar, as Rabbi Elazar says: Ezra did not ascend from Babylonia until he made it like fine flour, /b free of bran, i.e., he ensured that the lineage of those remaining was unsullied, and selected all of those in Babylonia who were of questionable lineage, b and /b then b he ascended /b with them to Eretz Yisrael.,§ It b was stated /b that i amora’im /i had a dispute with regard to this matter. b Abaye said: We learned /b in the mishna that there were ten categories of lineage among the Jews who b ascended, /b meaning that they ascended b of their own /b accord. b And Rava said: We learned: /b Ezra b brought them up, /b against their will. The Gemara explains: b And they disagree about /b the statement b of Rabbi Elazar, as Rabbi Elazar says: Ezra did not ascend from Babylonia until he made it like fine flour, and /b only then b he ascended. /b , b Abaye does not /b accept the statement b of Rabbi Elazar, /b since he maintains that they ascended of their own free will, whereas b Rava does accept /b the statement b of Rabbi Elazar. /b Or, b if you wish, say that everyone accepts /b the statement b of Rabbi Elazar, and here they disagree with regard to this: /b One b Sage, /b Abaye, b holds /b that Ezra first b separated /b the members of the community with flawed lineage, b and /b they subsequently b ascended /b to Eretz Yisrael out b of their own desire. And /b one b Sage, /b Rava, b holds /b that b he brought them up against their will. /b ,The Gemara asks: b Granted, according to the one who says /b that the mishna means that b they ascended /b of their own accord, without any distinction between the types of people who came, b this is /b the reason b that Rav Yehuda says /b that b Shmuel says: /b The lineage of residents of b all lands is muddled /b compared b to /b that of b Eretz Yisrael, and /b the lineage of residents of b Eretz Yisrael is muddled /b compared b to /b that of b Babylonia. /b As the people came of their own accord, there was a lack of oversight concerning who married whom. b But according to the one who says /b that b he brought them up, /b and Ezra identified and selected all those who came with him, the Sages of the time b knew /b the lineage of all who came and would have been careful not to allow any forbidden marriages, so why is the lineage of residents of Eretz Yisrael considered to be muddled compared to that of Babylonia? The Gemara answers: b Though /b the status of those who came b was known to that generation, it was not known to other /b later b generations. /b ,The Gemara asks another question: b Granted, according to the one who says /b that b they ascended /b of their own accord, b this is /b the meaning of the verse b that is written /b in the book of Ezra: b “And I gathered them together to the river that runs to Ahava, and we camped there for three days; and I viewed the people and the priests, and found there none of the sons of Levi” /b (Ezra 8:15), as it was necessary for Ezra to clarify the identity of the people traveling to Eretz Yisrael., b But according to the one who says /b that b he brought them up, they were careful /b to classify the lineage of the people before they left for Eretz Yisrael, so why was it necessary for him to clarify the matter by the riverside? The Gemara answers: b Though they were careful with regard to /b people of b flawed /b lineage before they left for Eretz Yisrael, b with regard to /b people of b unflawed /b lineage b they were not careful /b to clarify the precise lineage of each of them earlier, and they did this by the riverside.,§ The mishna included in its list of types of lineage b priests, Levites, and Israelites. /b The Gemara asks: b From where do we /b derive b that they ascended? /b The Gemara answers: b As it is written: “So the priests, and the Levites, and some of the people, and the singers, and the gatekeepers, and the Gibeonites dwelt in their cities, and all of Israel in their cities” /b (Ezra 2:70). The verse specifies priests, Levites, and all of Israel.,The mishna further states that b i ḥalalim /i , converts, and emancipated slaves /b ascended from Babylonia. The Gemara clarifies: b From where do we /b derive that b i ḥalalim /i /b ascended? The Gemara answers: b As it is taught /b in a i baraita /i that b Rabbi Yosei says: Great /b is the importance of b a presumptive status, as it is stated: “And of the children of the priests: The children of Habaiah, the children of Hakkoz, the children of Barzillai, who took a wife of the daughters of Barzillai the Gileadite, and was called after their name. These sought the registry of their genealogy, but it was not found. Therefore, they were deemed polluted and put out from the priesthood. And the Tirshatha said to them that they should not eat of the offerings of the most sacred order until there arose a priest with the i Urim VeTummim /i ” /b (Ezra 2:61–63).,The i baraita /i continues: This shows that there was uncertainty whether specific descendants of priests were fit for the priesthood or were i ḥalalim /i , b and /b Ezra b said to them: You have /b retained b your presumptive status. /b In other words, despite their failure to provide proof that they were fit priests, they maintained their prior status. Ezra said: b of what /b priestly gifts b did you partake /b when you were b in exile? /b You partook only b of the consecrated /b gifts of b the boundaries, /b i.e., from i teruma /i , which may be eaten anywhere. b Here too, /b in Eretz Yisrael, you may partake only b of the consecrated /b gifts of b the boundaries. /b You may not, however, partake of anything that must be eaten inside Jerusalem, as indicated by the verse “They should not eat of the offerings of the most sacred order.” In any event, since the verse writes that they were “put out from the priesthood,” it can be seen that there were i ḥalalim /i who came with Ezra to Eretz Yisrael.,The Gemara asks: b And according to the one who says /b that b one elevates /b a priest b to lineage, /b i.e., one attributes the lineage of a priest to an individual on the basis of observing him partaking of b i teruma /i , /b how could they be allowed to partake of i teruma /i ? b Those who partake of i teruma /i will /b subsequently b be elevated /b to the full status of priests. The Gemara answers: b There it is different, as their presumptive status had been weakened. /b Since they did not partake of offerings, as did all other priests, all knew that they were not regular priests.,The Gemara asks: b But /b if so, b what /b is the meaning of Rabbi Yosei’s claim that b great /b is b a presumptive status? /b They received nothing extra by virtue of this presumption. The Gemara responds: They have gained in b that initially they would partake of i teruma /i /b only of Babylonian produce, which is i teruma /i b by rabbinic law, and afterward they would partake of /b produce that is b i teruma /i by Torah law. /b The separation of i teruma /i in Eretz Yisrael is a Torah obligation, and the produce is fully consecrated.,The Gemara offers an additional defense of the opinion that one elevates a priest to lineage based on observing him partake of i teruma /i : b And if you wish, say: Actually, now also, /b in Eretz Yisrael, b they would partake /b only b of /b produce that is i teruma /i b by rabbinic law, /b such as vegetables, while b they would not partake of /b produce that is i teruma /i b by Torah law, /b such as grains. b And when we elevate /b a priest b to lineage /b on the basis of observing him partake of b i teruma /i , /b that is only when he was observed partaking of produce that is i teruma /i b by Torah law, /b but if someone partakes of produce that is i teruma /i b by rabbinic law, we do not elevate /b him. Therefore, they could continue partaking of i teruma /i based on their presumptive status, and there is no concern that they might be elevated to the status of full-fledged priests.,The Gemara asks: b If so, /b the question remains: b What /b is meant by the phrase: b Great /b is b a presumptive status? /b The Gemara answers: It means b that initially, there was no /b reason b to decree /b and prohibit them from partaking of produce that was i teruma /i by rabbinic law b due to /b the possibility that they may partake of produce that is b i teruma /i by Torah law, /b as there was no produce that was i teruma /i by Torah law in Babylonia. b Afterward, /b when they came to Eretz Yisrael, b although there was reason to decree /b and prohibit them from partaking of produce that was i teruma /i by rabbinic law b due to /b the possibility that they may partake of produce that was b i teruma /i by Torah law, /b as that kind of i teruma /i was also present, their presumptive status was nevertheless strong enough to allow them to continue b to partake of /b produce that was b i teruma /i by rabbinic law, /b although they could b not eat /b produce that is b i teruma /i by Torah law. /b ,The Gemara asks: b But isn’t it written: “And the Tirshatha said to them that they should not eat of the offerings of the most sacred order [ i kodesh hakodashim /i ]” /b (Ezra 2:63)? This indicates that b it is from the offerings of the most sacred order that they may not eat, but anything /b else, i.e., offerings not of the most sacred order, b they may eat, /b including produce that is i teruma /i by Torah law.,The Gemara answers: b This /b is what the Tirshatha b is saying: /b They may b not /b partake of b anything that is called sacred [ i kodesh /i ], nor anything that is called most sacred [ i kodashim /i ]. /b The Gemara clarifies. The words b not anything that is called sacred /b are referring to i teruma /i , b as it is written /b with regard to i teruma /i : b “No non-priest may eat of the sacred” /b (Leviticus 22:10). And the words b nor anything that is called most sacred /b are referring to offerings, b as the verse states: “And a daughter of a priest, if she is married to a non-priest, she may not eat of that which is set apart from the sacred things” /b (Leviticus 22:12). b And the Master says: /b What is the meaning of “that which is set apart from the sacred things”? It means b from /b the portions b separated from the offerings, /b i.e., the breast and thigh of a peace-offering, |
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64. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •babylonia, babylonians, accused of refusal to settle in palestine, role of synagogue in israel and, distinguished Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 131| 91b. בכורות נאות והושיב בו שני שומרים אחד חיגר ואחד סומא אמר לו חיגר לסומא בכורות נאות אני רואה בפרדס בא והרכיבני ונביאם לאכלם רכב חיגר על גבי סומא והביאום ואכלום,לימים בא בעל פרדס אמר להן בכורות נאות היכן הן אמר לו חיגר כלום יש לי רגלים להלך בהן אמר לו סומא כלום יש לי עינים לראות מה עשה הרכיב חיגר על גבי סומא ודן אותם כאחד,אף הקב"ה מביא נשמה וזורקה בגוף ודן אותם כאחד שנאמר (תהלים נ, ד) יקרא אל השמים מעל ואל הארץ לדין עמו יקרא אל השמים מעל זו נשמה ואל הארץ לדין עמו זה הגוף:,א"ל אנטונינוס לרבי מפני מה חמה יוצאה במזרח ושוקעת במערב א"ל אי הוה איפכא נמי הכי הוה אמרת לי א"ל הכי קאמינא לך מפני מה שוקעת במערב,א"ל כדי ליתן שלום לקונה שנאמר (נחמיה ט, ו) וצבא השמים לך משתחוים א"ל ותיתי עד פלגא דרקיע ותתן שלמא ותיעול משום פועלים ומשום עוברי דרכים,וא"ל אנטונינוס לרבי נשמה מאימתי ניתנה באדם משעת פקידה או משעת יצירה א"ל משעת יצירה א"ל אפשר חתיכה של בשר עומדת שלשה ימים בלא מלח ואינה מסרחת אלא משעת פקידה אמר רבי דבר זה למדני אנטונינוס ומקרא מסייעו שנאמר (איוב י, יב) ופקודתך שמרה רוחי,ואמר ליה אנטונינוס לרבי מאימתי יצה"ר שולט באדם משעת יצירה או משעת יציאה א"ל משעת יצירה א"ל א"כ בועט במעי אמו ויוצא אלא משעת יציאה אמר רבי דבר זה למדני אנטונינוס ומקרא מסייעו שנאמר (בראשית ד, ז) לפתח חטאת רובץ,ר"ל רמי כתיב (ירמיהו לא, ח) בם עור ופסח הרה ויולדת יחדו וכתיב (ישעיהו לה, ו) אז ידלג כאיל פסח ותרון לשון אלם כי נבקעו במדבר מים ונחלים בערבה הא כיצד עומדין במומן ומתרפאין,עולא רמי כתיב (ישעיהו כה, ח) בלע המות לנצח ומחה ה' דמעה מעל כל פנים וכתיב (ישעיהו סה, כ) כי הנער בן מאה שנה ימות לא יהיה משם עוד עול ימים לא קשיא כאן בישראל כאן בעובדי כוכבים ועובדי כוכבים מאי בעו התם הנך דכתיב בהו (ישעיהו סא, ה) ועמדו זרים ורעו צאנכם ובני נכר אכריכם וכורמיכם,רב חסדא רמי כתיב (ישעיהו כד, כג) וחפרה הלבנה ובושה החמה כי מלך ה' צבאות וכתיב (ישעיהו ל, כו) והיה אור הלבנה כאור החמה ואור החמה יהיה שבעתים כאור שבעת הימים לא קשיא כאן לימות המשיח כאן לעוה"ב,ולשמואל דאמר אין בין העוה"ז לימות המשיח אלא שיעבוד גליות בלבד לא קשיא כאן במחנה צדיקים כאן במחנה שכינה,רבא רמי כתיב (דברים לב, לט) אני אמית ואחיה וכתיב (דברים לב, לט) מחצתי ואני ארפא אמר הקב"ה מה שאני ממית אני מחיה והדר מה שמחצתי ואני ארפא,ת"ר אני אמית ואחיה יכול שתהא מיתה באחד וחיים באחד כדרך שהעולם נוהג ת"ל מחצתי ואני ארפא מה מחיצה ורפואה באחד אף מיתה וחיים באחד מיכן תשובה לאומרין אין תחיית המתים מן התורה,תניא אמר רבי מאיר מניין לתחיית המתים מן התורה שנאמר (שמות טו, א) אז ישיר משה ובני ישראל את השירה הזאת לה' שר לא נאמר אלא ישיר מכאן לתחיית המתים מן התורה כיוצא בדבר אתה אומר (יהושע ח, ל) אז יבנה יהושע מזבח לה' בנה לא נאמר אלא יבנה מכאן לתחיית המתים מן התורה,אלא מעתה (מלכים א יא, ז) אז יבנה שלמה במה לכמוש שקוץ מואב הכי נמי דיבנה אלא מעלה עליו הכתוב כאילו בנה,א"ר יהושע בן לוי מניין לתחיית המתים מן התורה שנאמר (תהלים פד, ה) אשרי יושבי ביתך עוד יהללוך סלה היללוך לא נאמר אלא יהללוך מכאן לתחיית המתים מן התורה וא"ר יהושע בן לוי כל האומר שירה בעוה"ז זוכה ואומרה לעולם הבא שנאמר אשרי יושבי ביתך עוד יהללוך סלה,א"ר חייא בר אבא א"ר יוחנן מניין לתחיית המתים מן התורה שנאמר (ישעיהו נב, ח) קול צופיך נשאו קול יחדו ירננו וגו' ריננו לא נאמר אלא ירננו מכאן לתחיית המתים מן התורה וא"ר חייא בר אבא א"ר יוחנן עתידין כל הנביאים כולן אומרים שירה בקול אחד שנאמר קול צופיך נשאו קול יחדו ירננו,אמר רב יהודה אמר רב כל המונע הלכה מפי תלמיד כאילו גוזלו מנחלת אבותיו שנאמר (דברים לג, ד) תורה צוה לנו משה מורשה קהילת יעקב מורשה היא לכל ישראל מששת ימי בראשית אמר רב חנא בר ביזנא אמר רבי שמעון חסידא כל המונע הלכה מפי תלמיד אפילו עוברין שבמעי אמו מקללין אותו שנאמר (משלי יא, כו) מונע בר | 91b. b fine first fruits /b of a fig tree, b and he stationed two guards in /b the orchard, b one lame, /b who was unable to walk, b and one blind. /b Neither was capable of reaching the fruit on the trees in the orchard without the assistance of the other. b The lame /b person b said to the blind /b person: b I see fine first fruits /b of a fig tree b in the orchard; come and place me /b upon your shoulders. I will guide you to the tree, b and we will bring /b the figs b to eat them. The lame /b person b rode upon /b the shoulders of b the blind /b person b and they brought /b the figs b and ate them. /b , b Sometime /b later b the owner of the orchard came /b to the orchard. b He said to /b the guards: b The fine first fruits /b of a fig tree that were in the orchard, b where are they? The lame /b person b said: Do I have any legs with which /b I would be able b to walk /b and take the figs? b The blind /b person b said: Do I have any eyes /b with which I would be able b to see /b the way to the figs? b What did /b the owner of the orchard b do? He placed the lame /b person b upon /b the shoulders of b the blind /b person just as they did when they stole the figs, b and he judged them as one. /b , b So too, the Holy One, Blessed be He, brings the soul /b on the day of judgment b and casts it /b back b into the body, /b as they were when they sinned, b and He judges them as one, as it is stated: “He calls to the heavens above and to the earth that He may judge His people” /b (Psalms 50:4). b “He calls to the heavens above”; this is the soul, /b which is heavenly. b “And to the earth that He may judge His people”; this is the body, /b which is earthly.,The Gemara relates another exchange. b Antoninos said to Rabbi /b Yehuda HaNasi: b For what /b reason b does the sun emerge in the east and set in the west? /b Rabbi Yehuda HaNasi b said to him: If it were the reverse, you would have also said that to me, /b as the sun must emerge from one direction and set in the other. Antoninos b said to him: This is what I am saying to you: For what /b reason b does /b the sun b set in the west /b and not occasionally deviate and set elsewhere?,Rabbi Yehuda HaNasi b said to him: /b The sun always sets in the west b in order to greet its Creator, as it is stated: “And the hosts of heaven worship You” /b (Nehemiah 9:6). Setting is a form of worship; it is as though the sun is bowing to God. The Divine Presence rests in the west, as is evident from the fact that the Holy of Holies in the Temple, in which the Ark, the resting place of the Divine Presence, is located in the west. Antoninos b said to him: /b If so, b let /b the sun b come until the midpoint of the sky, /b set slightly b and greet /b its Creator, and return b and enter /b its place of origin in the east and set there. Rabbi Yehuda HaNasi answered him: The sun sets in the west b due to workers and due to travelers, /b as, if the sun did not proceed from east to west with the light of day gradually waning, they would not know that it is time to return home or to find an inn., b And Antoninos said to Rabbi /b Yehuda HaNasi: b From when is /b the b soul placed in a person? /b Is it b from the moment of conception or from the moment of /b the b formation /b of the embryo, forty days after conception? Rabbi Yehuda HaNasi b said to him: /b It is b from the moment of /b the b formation /b of the embryo. Antoninos b said to him: /b That is inconceivable. Is it b possible /b that b a piece of meat /b could b stand /b for even b three days without salt /b as a preservative b and /b would b not rot? /b The embryo could not exist for forty days without a soul. b Rather, /b the soul is placed in man b from the moment of conception. Rabbi /b Yehuda HaNasi b said: Antoninos taught me this matter, and /b there is b a verse /b that b supports him, as it is stated: “And Your Providence [ i pekudatekha /i ] has preserved my spirit” /b (Job 10:12) indicating that it is from the moment of conception [ i pekida /i ] that the soul is preserved within a person., b And Antoninos said to Rabbi /b Yehuda HaNasi: b From when does the evil inclination dominate a person? /b Is it b from the moment of /b the b formation /b of the embryo b or from the moment of emergence /b from the womb? Rabbi Yehuda HaNasi b said to him: /b It is b from the moment of /b the b formation /b of the embryo. Antoninos b said to him: If so, /b the evil inclination would cause the fetus to b kick his mother’s innards and emerge /b from the womb. b Rather, the evil inclination dominates a person from the moment of emergence /b from the womb. b Rabbi /b Yehuda HaNasi b said: Antoninos taught me this matter, and /b there is b a verse /b that b supports him, as it is stated: “Sin crouches at the entrance” /b (Genesis 4:7), indicating that it is from the moment of birth, when the newborn emerges from the entrance of his mother’s womb, that the evil inclination lurks.,§ b Reish Lakish raises a contradiction /b between two verses written with regard to the resurrection of the dead. b It is written: /b “I will bring them from the north country and gather them from the ends of the earth, b and with them the blind and the lame, the woman with child and the woman giving birth together” /b (Jeremiah 31:7), indicating that at the end of days there will still be people with physical defects. b And it is written: “Then shall the lame man leap as a deer and the tongue of the mute sing; for in the wilderness shall waters break out, and streams in the desert” /b (Isaiah 35:6), indicating that at the end of days there will be no people with physical defects. b How so? /b When resurrected, the dead b will arise /b still afflicted b with their defects, and /b they b will /b then b be healed. /b , b Ulla raises a contradiction. It is written: “He will swallow death forever; and the Lord /b God b will wipe tears from all faces” /b (Isaiah 25:8), indicating that death will no longer exist at the end of days. b And it is written: “There shall be no more an infant a few days old then…for the youngest shall die one hundred years old” /b (Isaiah 65:20). The Gemara answers that this contradiction is b not difficult. /b The verse b here, /b in Isaiah chapter 25, is written b with regard to the Jewish people, /b who will live forever after resurrection; the verse b there, /b in Isaiah chapter 65, is written b with regard to gentiles, /b who will ultimately die after an extremely long life. The Gemara asks: b And what do gentiles seek, /b i.e., why will they merit to live, in b that /b era? The Gemara answers that the verse is referring to b those /b gentiles b about whom it is written: “And strangers shall stand and feed your flocks, and aliens shall be your plowmen and vinedressers” /b (Isaiah 61:5)., b Rav Ḥisda raises a contradiction. It is written: “Then the moon shall be confounded and the sun ashamed, when the Lord of hosts will reign /b in Mount Zion and in Jerusalem, and before His elders shall be His glory” (Isaiah 24:23), indicating that the sun and the moon will no longer shine at the end of days. b And it is written: “And the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days” /b (Isaiah 30:26), indicating that the sun and the moon will exist then and they will shine more brightly. The Gemara answers that this is b not difficult. /b The verse b here, /b in Isaiah chapter 30, is written with regard b to the days of the Messiah, /b when the sun and moon will shine more brightly; the verse b there, /b in Isaiah chapter 24, is written with regard b to the World-to-Come, /b when the only light will be the light of God.,The Gemara asks: b And according to Shmuel, who says: The difference between this world and the messianic era is only subjugation of the exiles, /b as during that era the Jewish people will be freed from that subjugation, how is the contradiction resolved? The Gemara answers that even according to Shmuel this contradiction is b not difficult. /b The verse b here, /b in Isaiah chapter 30, is written with regard to the light b in the camp of the righteous; /b the verse b there, /b in Isaiah chapter 24, the verse is written with regard b to the camp of the Divine Presence, /b when the only light will be the light of God., b Rava raises a contradiction. It is written: “I will kill and I will bring to life” /b (Deuteronomy 32:39), indicating that God is capable of reviving the dead. b And it is written /b immediately afterward: b “I wounded and I will heal,” /b which indicates that God will only heal the wounded. Rather, it should be understood: b The Holy One, Blessed be He, is saying: What I kill, I bring to life, /b indicating that God revives the dead. b And then what I wounded, I will heal. /b ,§ b The Sages taught /b in a i baraita /i with regard to the verse: b “I will kill and I will bring to life.” /b One b might /b have thought that it means b that there will be death /b for b one /b person b and life /b for b one /b other b person, in the /b typical b manner that the world operates. /b Therefore, b the verse states: “I wounded and I will heal.” Just as wounding and healing /b take place b in one /b person, b so too, death and /b bringing back to b life /b take place b in one /b person. b From here /b there is b a response to /b those who b say /b that b there is no resurrection of the dead /b derived b from the Torah. /b , b It is taught /b in a i baraita /i that b Rabbi Meir said: From where /b is b resurrection of the dead /b derived b from the Torah? /b It is derived from a verse, b as it is stated: “Then Moses and the children of Israel will sing this song to the Lord” /b (Exodus 15:1). It b is not stated: Sang, /b in the verse; b rather, /b the term b “they will sing” /b is stated, indicating that Moses will come back to life and sing the song in the future. b From here /b it is proved that b resurrection of the dead /b is derived b from the Torah. On a similar note, you /b can b say: “Then Joshua will build an altar to the Lord /b God of Israel on Mount Ebal” (Joshua 8:30). It b is not stated: Built, /b in the verse; b rather, /b the term b “will build” /b is stated. b From here, resurrection of the dead /b is derived b from the Torah. /b ,The Gemara challenges: b If that is so, /b then in the verse: b “Then Solomon will build an altar for Chemosh the abomination of Moab” /b (I Kings 11:7), does this b also /b mean that Solomon b will build /b in the future? Rather, the use of the future tense here should be understood differently. Solomon did not build an altar to the idol; b rather, /b the use of the future tense teaches that b the verse ascribes him /b blame b as though he built it, /b since he did not prevent his wives from doing so. Therefore, no proof for the resurrection of the dead may be cited from this verse., b Rabbi Yehoshua ben Levi says: From where /b is b resurrection of the dead /b derived b from the Torah? /b It is derived from a verse, b as it is stated: “Happy are they who dwell in Your house; they will yet praise You, Selah” /b (Psalms 84:5). It b is not stated: They praised you, /b in the verse; b rather, /b the term b “they will praise you” /b is stated. b From here, resurrection of the dead /b is derived b from the Torah. And Rabbi Yehoshua ben Levi says: Anyone who recites song /b to God b in this world is privileged and recites it in the World-to-Come, as it is stated: “Happy are they who dwell in Your house; they will yet praise You, Selah.” /b , b Rabbi Ḥiyya bar Abba says /b that b Rabbi Yoḥa says: From where /b is b resurrection of the dead /b derived b from the Torah? /b It is derived from a verse, b as it is stated: “Your watchmen, they raise the voice; together shall they sing, /b for they shall see eye to eye the Lord returning to Zion” (Isaiah 52:8). It b is not stated: They sang, /b in the verse; b rather, /b the term “together b shall they sing” /b is stated. b From here resurrection of the dead /b is derived b from the Torah. And Rabbi Ḥiyya bar Abba says /b that b Rabbi Yoḥa says: All the prophets are all destined to recite song in one voice, as it is stated: “Your watchmen, they raise the voice; together shall they sing.” /b , b Rav Yehuda says /b that b Rav says: /b With regard to b anyone who withholds i halakha /i from /b being studied by b the mouth of a student /b who seeks to study Torah, b it is as though he robs him of the inheritance of his ancestors, as it is stated: “Moses commanded us the Torah, an inheritance of the congregation of Jacob” /b (Deuteronomy 33:4), indicating that the Torah b is an inheritance for all of the Jewish people from the six days of Creation. Rav Ḥana bar Bizna says /b that b Rabbi Shimon Ḥasida says: /b With regard to b anyone who withholds i halakha /i from /b being studied by b the mouth of a student /b who seeks to study Torah, b even fetuses in their mother’s womb curse him, as it is stated: “He who withholds i bar /i , /b |
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65. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •babylonia, babylonians, accused of refusal to settle in palestine Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 17| 20a. והכי קאמר מחצלת הקנים גדולה עשאה לשכיבה מקבלת טומאה ואין מסככין בה טעמא דעשאה לשכיבה הא סתמא נעשה כמי שעשאה לסיכוך מסככין בה (קטנה עשאה לסיכוך מסככין בה טעמא דעשאה לסיכוך הא סתמא נעשה כמי שעשאה לשכיבה ואין מסככין בה) ואתא ר' אליעזר למימר אחת קטנה ואחת גדולה סתמא כשרה לסיכוך,אמר ליה אביי אי הכי ר' אליעזר אומר אחת קטנה ואחת גדולה אחת גדולה ואחת קטנה מיבעי ליה,ועוד כי פליגי בגדולה הוא דפליגי ורבי אליעזר לחומרא דתניא מחצלת הקנים בגדולה מסככין בה ר' אליעזר אומר אם אינה מקבלת טומאה מסככין בה,אלא אמר רב פפא בקטנה כולי עלמא לא פליגי דסתמא לשכיבה כי פליגי בגדולה ת"ק סבר סתם גדולה לסיכוך ורבי אליעזר סבר סתם גדולה נמי לשכיבה,ומאי עשאה לשכיבה דקאמר הכי קאמר סתם עשייתה נמי לשכיבה עד דעביד לסיכוך,ת"ר מחצלת של שיפה ושל גמי גדולה מסככין בה קטנה אין מסככין בה של קנים ושל חילת גדולה מסככין בה ארוגה אין מסככין בה,רבי ישמעאל בר' יוסי אומר משום אביו אחת זו ואחת זו מסככין בה וכן היה רבי דוסא אומר כדבריו,תנן התם כל החוצלות מטמאין טמא מת דברי ר' דוסא וחכמים אומרים מדרס,מדרס אין טמא מת לא והא אנן תנן כל המטמא מדרס מטמא טמא מת אימא אף מדרס,מאי חוצלות אמר רב אבדימי בר המדורי מרזובלי מאי מרזובלי אמר ר' אבא מזבלי ר' שמעון בן לקיש אומר מחצלות ממש,ואזדא ריש לקיש לטעמיה דאמר ריש לקיש הריני כפרת רבי חייא ובניו שבתחלה כשנשתכחה תורה מישראל עלה עזרא מבבל ויסדה חזרה ונשתכחה עלה הלל הבבלי ויסדה חזרה ונשתכחה עלו רבי חייא ובניו ויסדוה וכן אמר רבי חייא ובניו לא נחלקו רבי דוסא וחכמים על מחצלות של אושא | 20a. b And this is what /b the mishna b is saying: /b With regard to b a large mat of reeds, /b if b one produced it for /b the purpose of b lying /b upon it, b it is susceptible to ritual impurity, and one /b may b not roof /b a i sukka /i b with it. /b The b reason /b is that b one produced it /b specifically b for /b the purpose of b lying /b upon it; however, by inference, a mat that one produced b without designation becomes as /b a mat b produced for roofing, /b and one may b roof /b a i sukka /i b with it. /b With regard to b a small mat of reeds, /b if b one produced it for roofing, one /b may b roof /b a i sukka /i b with it. /b The b reason /b is that b one produced it /b specifically b for roofing; /b however, by inference, a mat that one produced b without designation becomes as /b a mat b produced for /b the purpose of b lying /b upon it, b and /b one may b not roof /b a i sukka /i b with it. And Rabbi Eliezer comes to say /b that b both a small /b mat b and a large /b one produced b without designation /b are b fit /b for roofing., b Abaye said to him: If so, /b if their dispute is only with regard to a small mat, then instead of saying: b Rabbi Eliezer says: Both a small /b mat b and a large /b mat, the mishna b needed /b to say: b Both a large /b mat b and a small /b mat. In a phrase with the format: Both this and that, one typically mentions the more obvious item first. Why then, does Rabbi Eliezer mention the small mat first, if it is with regard to the small mat that they disagree?, b And furthermore, /b there is proof that b when they disagree, /b it b is with regard to a large /b mat, b and Rabbi Eliezer’s /b opinion is b a stringency /b and not a leniency, b as it is taught /b in a i baraita /i : In the case of b a reed mat, with a large /b mat b one /b may b roof /b a i sukka /i . b Rabbi Eliezer says: If it is not susceptible to ritual impurity, one /b may b roof /b his i sukka /i b with it. /b Apparently, Rabbi Eliezer holds that without designation, one may not roof his i sukka /i with a large mat., b Rather, Rav Pappa said: /b Rava’s proposed resolution is rejected. Rather, b with regard to a small /b mat, b everyone agrees that /b if it was produced b without designation, /b presumably it is b for /b the purpose of b lying /b upon it. b When they disagree, is with regard to a large /b mat: b The first i tanna /i holds /b that b a large /b mat produced b without designation /b is presumably b for roofing, and Rabbi Eliezer holds /b that b a large /b mat produced b without designation /b is b also /b presumably b for /b the purpose of b lying /b upon it., b What, /b then, is the meaning of: If b one produced it for /b the purpose of b lying /b upon it, b that /b Rabbi Eliezer b states? This is what /b he b is saying: Making mats without designation is also for /b the purpose of b lying /b upon it, b until one makes /b it specifically b for roofing. /b ,§ b The Sages taught /b in the i Tosefta /i : In the case of b a mat [ i maḥatzelet /i ] /b woven b of papyrus or bulrushes, /b if it is b a large /b mat, b one /b may b roof /b a i sukka /i b with it, /b as it is not typically produced for the purpose of lying upon it. If it is b a small /b mat, b one /b may b not roof /b a i sukka /i b with it, /b as it is typically produced for the purpose of lying upon it. However, with regard to a mat produced b of /b ordinary b reeds or reeds /b specifically used b for plaiting, /b if the mat is plaited with b a large, /b coarse weave, b one /b may b roof /b a i sukka /i b with it, /b as it was certainly not produced for the purpose of lying upon it. If it is b woven /b with a small, fine weave, b one /b may b not roof /b the i sukka /i b with it, /b as typically mats of this sort are woven only for the purpose of lying upon them., b Rabbi Yishmael, son of Rabbi Yosei, said in the name of his father: Both with this /b plaited mat b and with that /b woven mat, b one /b may b roof /b a i sukka /i , as without specific designation otherwise they are not produced for the purpose of lying upon them, and therefore they are ritually pure. b And likewise, Rabbi Dosa would say in accordance with his statement. /b , b We learned /b in a mishna b there: All /b types of b i ḥotzalot /i can become ritually impure /b with b impurity /b imparted by b a corpse. /b Since their legal status is that of a vessel, they become a primary source of ritual impurity. This is b the statement of Rabbi Dosa. And the Rabbis say: /b They become impure with the impurity imparted by b treading. /b If a i zav /i lies or sits on one of the i ḥotzalot /i , they become a primary source of ritual impurity, like a chair or bed of a i zav /i .,The Gemara asks: Impurity imparted by b treading, yes; impurity /b imparted by b a corpse, no? But didn’t we learn /b in a mishna: b Any item that becomes ritually impure /b with impurity imparted b by treading /b also b becomes ritually impure /b with other types of impurity, including impurity b imparted by a corpse, /b although the reverse is not necessarily so. The opinion of the Rabbis is difficult. The Gemara explains: Emend the mishna and b say: /b They become ritually impure b even /b with the impurity imparted by b treading. /b These mats are not merely nondescript vessels, which become primary sources of ritual impurity through exposure to a corpse, they are vessels designated for sitting and lying upon them, and therefore they also become primary sources of ritual impurity if a i zav /i sits or lies upon them.,The Gemara asks about the term used in the mishna: b What /b is the meaning of b i ḥotzalot /i ? Rav Avdimi bar Hamduri said: /b They are b i marzovelei /i . /b The Gemara is unfamiliar with the term and asks: b What /b is the meaning of b i marzovelei /i ? Rabbi Abba said: /b They are called b i mezablei /i /b in Babylonia. They are leather sacks used by shepherds to feed their animals. Shepherds place them under their heads when lying down. b Rabbi Shimon ben Lakish says: /b i Ḥotzalot /i are a different term for b actual mats. /b ,The Gemara notes: b And Reish Lakish follows his /b line of b reasoning /b stated elsewhere, b as Reish Lakish said: I am the atonement for Rabbi Ḥiyya and his sons, as initially, when /b some of the b Torah /b laws were b forgotten from /b the b Jewish people /b in Eretz Yisrael, b Ezra ascended from Babylonia and reestablished /b the forgotten laws. Parts of the Torah were b again forgotten /b in Eretz Yisrael, and b Hillel the Babylonian ascended and reestablished /b the forgotten sections. When parts of the Torah were b again forgotten /b in Eretz Yisrael, b Rabbi Ḥiyya and his sons ascended and reestablished /b the forgotten sections. This expression of deference toward Rabbi Ḥiyya introduces the i halakha /i that Reish Lakish is citing in his name. b And so said Rabbi Ḥiyya and his sons: Rabbi Dosa and the Rabbis did not disagree concerning the /b soft b mats of Usha, /b |
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66. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 77| 16a. למתבייש מאחרים והיכא מנח להו אמר רבי יצחק במקום תפילין שנאמר (ישעיהו סא, ג) לשום לאבילי ציון לתת להם פאר תחת אפר:,רחוב תיבה ושקים אפר אפר קבורה ומוריה סימן: למה יוצאין לרחוב ר' חייא בר אבא אמר לומר זעקנו בצנעא ולא נענינו נבזה עצמנו בפרהסיא,ריש לקיש אמר גלינו גלותינו מכפרת עלינו מאי בינייהו איכא בינייהו דגלי מבי כנישתא לבי כנישתא,ולמה מוציאין את התיבה לרחובה של עיר אמר ר' יהושע בן לוי לומר כלי צנוע היה לנו ונתבזה בעוונינו,ולמה מתכסין בשקים אמר ר' חייא בר אבא לומר הרי אנו חשובין כבהמה ולמה נותנין אפר מקלה על גבי תיבה אמר רבי יהודה בן פזי כלומר (תהלים צא, טו) עמו אנכי בצרה ריש לקיש אמר (ישעיהו סג, ט) בכל צרתם לו צר אמר ר' זירא מריש כי הוה חזינא להו לרבנן דיהבי אפר מקלה על גבי תיבה מזדעזע לי כוליה גופאי,ולמה נותנין אפר בראש כל אחד ואחד פליגי בה ר' לוי בר חמא ור' חנינא חד אמר הרי אנו חשובין לפניך כאפר וחד אמר כדי שיזכור לנו אפרו של יצחק מאי בינייהו איכא בינייהו עפר סתם,למה יוצאין לבית הקברות פליגי בה ר' לוי בר חמא ור' חנינא חד אמר הרי אנו חשובין לפניך כמתים וחד אמר כדי שיבקשו עלינו מתים רחמים מאי בינייהו איכא בינייהו קברי עכו"ם,מאי (דברי הימים ב ג, א) הר המוריה פליגי בה ר' לוי בר חמא ור' חנינא חד אמר הר שיצא ממנו הוראה לישראל וחד אמר הר שיצא ממנו מורא לעובדי כוכבים:,הזקן שבהן אומר לפניהן דברי כבושין: ת"ר אם יש זקן אומר זקן ואם לאו אומר חכם ואם לאו אומר אדם של צורה אטו זקן דקאמרי אף על גב דלאו חכם הוא אמר אביי הכי קאמר אם יש זקן והוא חכם אומר זקן והוא חכם ואם לאו אומר חכם ואם לאו אומר אדם של צורה,אחינו לא שק ותענית גורמים אלא תשובה ומעשים טובים גורמים שכן מצינו באנשי נינוה שלא נאמר בהם וירא האלהים את שקם ואת תעניתם אלא (יונה ג, י) וירא האלהים את מעשיהם כי שבו מדרכם הרעה,(יונה ג, ח) ויתכסו שקים האדם והבהמה מאי הוו עבדי אסרא הבהמות לחוד ואת הוולדות לחוד אמרו לפניו רבונו של עולם אם אין אתה מרחם עלינו אין אנו מרחמים על אלו,(יונה ג, ח) ויקראו אל אלהים בחזקה מאי אמור אמרו לפניו רבונו של עולם עלוב ושאינו עלוב צדיק ורשע מי נדחה מפני מי,(יונה ג, ח) וישובו איש מדרכו הרעה ומן החמס אשר בכפיהם מאי ומן החמס אשר בכפיהם אמר שמואל אפילו גזל מריש ובנאו בבירה מקעקע כל הבירה כולה ומחזיר מריש לבעליו,אמר רב אדא בר אהבה אדם שיש בידו עבירה ומתודה ואינו חוזר בה למה הוא דומה לאדם שתופס שרץ בידו שאפי' טובל בכל מימות שבעולם לא עלתה לו טבילה זרקו מידו כיון שטבל בארבעים סאה מיד עלתה לו טבילה,שנאמר (משלי כח, יג) ומודה ועוזב ירוחם ואומר (איכה ג, מא) נשא לבבינו אל כפים אל אל בשמים:,עמדו בתפלה מורידין לפני התיבה זקן כו': תנו רבנן עמדו בתפלה אע"פ שיש שם זקן וחכם אין מורידין לפני התיבה אלא אדם הרגיל (איזהו רגיל) ר' יהודה אומר מטופל ואין לו ויש לו יגיעה בשדה וביתו ריקם,ופרקו נאה ושפל ברך ומרוצה לעם ויש לו נעימה וקולו ערב ובקי לקרות בתורה ובנביאים ובכתובים ולשנות במדרש בהלכות ובאגדות ובקי בכל הברכות כולן ויהבו ביה רבנן עינייהו בר' יצחק בר אמי | 16a. b one who is humiliated by others. /b Accordingly, ashes are placed on the heads of the leaders of the community by others, to increase the appearance of their suffering. The Gemara asks: b And where /b exactly b are /b the ashes b placed /b upon their heads? b Rabbi Yitzḥak said: On the place /b of the b phylacteries /b of the head, b as it is stated: “To appoint to those who mourn in Zion, to give to them an ornament [ i pe’er /i ] instead of ashes” /b (Isaiah 61:3). This verse likens the placement of ashes on one’s head to an ornament, and the term i pe’er /i is traditionally interpreted as a reference to phylacteries.,§ The Gemara provides b a mnemonic /b device for the forthcoming statements. b Square; ark; and sackcloth; ashes; ashes; cemetery; and Moriah. /b The Gemara asks: b Why do they go out to the square? Rabbi Ḥiyya bar Abba said: /b This is a symbolic action, as though b to say: We cried out in private /b inside the synagogue b and we were not answered. We will /b therefore b disgrace ourselves in public, /b so that our prayers will be heard., b Reish Lakish said /b that the move into the square symbolizes exile, as though they are saying: b We have been exiled; may our exile atone for us. /b The Gemara asks: b What is /b the practical difference b between /b these two explanations? The Gemara answers that the practical difference between b them /b is in a case b where they are exiled, /b i.e., they move, b from /b one b synagogue to /b another b synagogue. /b According to the opinion of Reish Lakish, they have exiled themselves, and therefore this ceremony is adequate. Conversely, Rabbi Ḥiyya bar Abba maintains that as the ritual is performed in private, it is insufficient.,The Gemara asks another question concerning the meaning of the ritual. b And why do they remove the ark to the city square? Rabbi Yehoshua ben Levi said: /b This is done as though b to say: We had a modest vessel, /b which was always kept concealed, b but it has been /b publicly b exposed due to our transgressions. /b ,The Gemara further asks: b And why do they cover themselves in sackcloth? Rabbi Ḥiyya bar Abba said: /b This is as though b to say: We are considered /b before You b like animals, /b which are likewise covered with hide. b And why do they place burnt ashes on top of the ark? Rabbi Yehuda ben Pazi said: /b This is b as though to say /b in God’s name: b “I will be with him in trouble” /b (Psalms 91:15). b Reish Lakish said /b that the same idea can be derived from a different verse: b “In all their affliction, He was afflicted” /b (Isaiah 63:9). By placing burnt ash on the ark, which is the symbol of the Divine Presence, it is as though God Himself joins the Jews in their pain. b Rabbi Zeira said: At first, when I saw the Sages place burnt ashes upon the ark, my entire body trembled /b from the intensity of the event., b And why do they place ashes upon the head of each and every /b individual? b Rabbi Levi bar Ḥama and Rabbi Ḥanina disagree with regard to this /b matter. b One said /b that this is as though to say: b We are considered like ashes before You. And one said /b that these ashes are placed b in order to remind /b God of b the ashes of /b our forefather b Isaac, on our behalf. /b The Gemara asks: b What is /b the practical difference b between /b these two explanations? The Gemara answers that the practical difference b between them /b is in a case where one placed b ordinary earth /b upon the heads of the individuals instead of ashes. Although earth does symbolize self-nullification and may be used according to the first explanation, it has no connection to the sacrifice of Isaac, and therefore it does not satisfy the second explanation.,The Gemara further asks: b And why do they go out to the cemetery /b on a fast day? Again, b Rabbi Levi bar Ḥama and Rabbi Ḥanina disagree with regard to this /b matter. b One said /b this is as though to say: b We are like the dead before You. And one said /b that one goes out to the cemetery b in order that /b the deceased will b request mercy on our behalf. /b The Gemara asks: b What is /b the practical difference b between them? /b The Gemara answers that the practical difference b between them /b concerns b graves of gentiles. /b If the purpose of going to graves is to say that they stand before God like the dead, graves of gentiles would suffice. However, if they go to the cemetery for the deceased to ask for mercy on their behalf, they should visit specifically Jewish graves.,§ Apropos disputes between Rabbi Levi bar Ḥama and Rabbi Ḥanina, the Gemara mentions another dispute between them. b What /b is the meaning of the name b Mount [ i Har /i ] Moriah, /b the Temple Mount? b Rabbi Levi bar Ḥama and Rabbi Ḥanina disagree /b with regard to b this /b matter. b One said /b that the name alludes to the Great Sanhedrin that convened there, as it is the b mountain from which instruction [ i hora’a /i ] went out to the Jewish people. And one said /b that it is the b mountain from which fear [ i mora /i ] went out to the nations of the world, /b as this place signifies God’s choice of the Jewish people.,§ The mishna taught: b The eldest of /b the community b says to them statements of reproof. The Sages taught /b in a i baraita /i : b If there is an elder, /b then b the elder says /b the admonition, b and if not, a Sage says /b the admonition. b And if not, a person of /b imposing b appearance says /b it. The Gemara asks: b Is that to say /b that the b elder /b of whom b we spoke /b is preferred to a scholar simply by virtue of his age, b even though he is not a scholar? Abaye said /b that b this is what /b the mishna b is saying: If there is an elder, and he is /b also b a scholar, /b this b elder scholar says /b the admonition. b And if not, /b even a young b scholar says /b the reproof. b And if /b there is b no /b scholar of any kind available, b a person of /b imposing b appearance says /b it.,What does he say? b Our brothers, /b it is b not sackcloth and fasting /b that b cause /b atonement for our sins. b Rather, repentance and good deeds /b will b cause /b our atonement. This is b as we find with regard to the people of Nineveh, that it is not stated about them: And God saw their sackcloth and their fasting. Rather, /b the verse states: b “And God saw their deeds, that they had turned from their evil way” /b (Jonah 3:10).,§ Apropos the repentance of the inhabitants of Nineveh, the Gemara discusses their behavior further. The verse states: b “But let them be covered with sackcloth, both man and beast” /b (Jonah 3:8). b What did they do? They confined the /b female b animals alone, and /b their b young alone, /b in a different place. b They /b then b said before /b God: b Master of the Universe, if You do not have mercy on us, we will not have mercy on these /b animals. Even if we are not worthy of Your mercy, these animals have not sinned.,It is further stated with regard to the people of Nineveh: b “And let them cry mightily to God” /b (Jonah 3:8). The Gemara asks: b What did they say /b that could be described as calling out “mightily”? The Gemara explains that b they said before /b God: b Master of the Universe, /b if there is a dispute between b a submissive one and an intractable one, /b or between b a righteous one and a wicked one, who must yield before whom? /b Certainly the righteous forgives the wicked. Likewise, You must have mercy on us.,The verse states: b “And let them turn, every one from his evil way, and from the violence that is in their hands” /b (Jonah 3:8). b What is /b the meaning of the phrase b “and from the violence that is in their hands”? Shmuel said /b that the king of Nineveh proclaimed: b Even /b if b one stole a beam and built it into /b his b building, /b he must b tear down the entire building and return the beam to its owner. /b Although the Sages decreed that one need only pay ficial compensation in a case of this kind, these people wanted to repent completely by removing any remt of stolen property from their possession.,§ Similarly, b Rav Adda bar Ahava said: A person who has a transgression in his hand, and he confesses but does not repent for /b his sin, b to what is he comparable? To a person who holds in his hand /b a dead b creeping animal, /b which renders one ritually impure by contact. b As /b in this situation, b even if he immerses in all the waters of the world, his immersion is ineffective for him, /b as long as the source of ritual impurity remains in his hand. However, if he has b thrown /b the animal b from his hand, once he has immersed in /b a ritual bath of b forty i se’a /i , the immersion is immediately effective for him. /b , b As it is stated: /b “He who covers his transgressions shall not prosper, b but whoever confesses and forsakes them shall obtain mercy” /b (Proverbs 28:13). That is, confession alone is futile, but one who also abandons his transgressions will receive mercy. b And it states /b elsewhere: b “Let us lift up our heart with our hands to God in Heaven” /b (Lamentations 3:41), which likewise indicates that it is not enough to lift one’s hands in prayer; rather, one must also raise his heart and return to God.,§ The mishna teaches: b They stood for prayer, /b and the congregation appoints b an elder. The Sages taught /b in a i baraita /i : b They stood for prayer, /b and b even if there is /b a man b there who is elderly and a scholar, they /b appoint b to descend before the ark /b as prayer leader b only a person who is accustomed /b to lead in prayer. Who is considered an accustomed prayer leader in this sense? b Rabbi Yehuda says: /b One who has ficially b dependent /b children b but he does not have /b the means to support them, b and he has /b no choice but to b toil in the field, and whose house is empty, /b and who will therefore pray for rain with great devotion.,Rabbi Yehuda continues with his depiction of the worthy prayer leader. b And his youth was becoming, and /b he is b humble and accepted by the people, /b as he is likable. b And /b furthermore, he must be b familiar with songs and his voice pleasant, and /b he is b expert in reading the Torah, the Prophets, and the Writings, and /b he knows how b to study midrash, i halakha /i , and i aggada /i . And /b finally, he must be b expert in all of the blessings. /b Clearly, it is hard to find someone with all these qualities. b And /b the Gemara relates that when this worthy person was described, those b Sages /b present b turned their eyes toward Rav Yitzḥak bar Ami, /b who possessed all of these virtues. |
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| 67. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •babylonia, babylonians, accused of refusal to settle in palestine Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 16, 17 |
68. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •babylonia, babylonians, accused of refusal to settle in palestine Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 16| 16b. יכשל בו דאמר רבא בר מחסיא אמר רב חמא בר גוריא אמר רב בשביל משקל שני סלעים מילת שהוסיף יעקב ליוסף משאר אחיו נתגלגל הדבר וירדו אבותינו למצרים אמר רבי בנימן בר יפת רמז רמז לו שעתיד בן לצאת ממנו שיצא מלפני המלך בחמשה לבושי מלכות שנאמר ומרדכי יצא בלבוש מלכות תכלת וגו',(בראשית מה, יד) ויפול על צוארי בנימן אחיו כמה צוארין הוו ליה לבנימין אמר רבי אלעזר בכה על שני מקדשים שעתידין להיות בחלקו של בנימין ועתידין ליחרב ובנימין בכה על צואריו בכה על משכן שילה שעתיד להיות בחלקו של יוסף ועתיד ליחרב,(בראשית מה, יב) והנה עיניכם רואות ועיני אחי בנימין אמר רבי אלעזר אמר להם כשם שאין בלבי על בנימין אחי שלא היה במכירתי כך אין בלבי עליכם כי פי המדבר אליכם כפי כן לבי,(בראשית מה, כג) ולאביו שלח כזאת עשרה חמורים נושאים מטוב מצרים מאי מטוב מצרים אמר ר' בנימין בר יפת אמר רבי אלעזר שלח לו יין [ישן] שדעת זקנים נוחה הימנו,(בראשית נ, יח) וילכו גם אחיו ויפלו לפניו אמר רבי בנימין בר יפת אמר רבי אלעזר היינו דאמרי אינשי תעלא בעידניה סגיד ליה,תעלא מאי בצירותיה מאחווה אלא אי איתמר הכי איתמר (בראשית מז, לא) וישתחו ישראל על ראש המטה אמר רבי בנימין בר יפת אמר רבי אלעזר תעלא בעידניה סגיד ליה,(בראשית נ, כא) וינחם אותם וידבר על לבם אמר רבי בנימין בר יפת אמר רבי אלעזר מלמד שאמר להם דברים שמתקבלין על הלב ומה עשרה נרות לא יכלו לכבות נר אחד נר אחד היאך יכול לכבות עשרה נרות,(אסתר ח, טז) ליהודים היתה אורה ושמחה וששון ויקר אמר רב יהודה אורה זו תורה וכן הוא אומר (משלי ו, כג) כי נר מצוה ותורה אור שמחה זה יום טוב וכן הוא אומר (דברים טז, יד) ושמחת בחגך ששון זו מילה וכן הוא אומר (תהלים קיט, קסב) שש אנכי על אמרתך,ויקר אלו תפלין וכן הוא אומר (דברים כח, י) וראו כל עמי הארץ כי שם ה' נקרא עליך ויראו ממך ותניא רבי אליעזר הגדול אומר אלו תפלין שבראש,ואת פרשנדתא וגו' עשרת בני המן אמר רב אדא דמן יפו עשרת בני המן ועשרת צריך לממרינהו בנשימה אחת מאי טעמא כולהו בהדי הדדי נפקו נשמתייהו אמר רבי יוחנן ויו דויזתא צריך למימתחה בזקיפא כמורדיא דלברות מאי טעמא כולהו בחד זקיפא אזדקיפו,אמר רבי חנינא בר פפא דרש ר' שילא איש כפר תמרתא כל השירות כולן נכתבות אריח על גבי לבינה ולבינה על גבי אריח,חוץ משירה זו ומלכי כנען שאריח על גבי אריח ולבינה על גבי לבינה מ"ט שלא תהא תקומה למפלתן,ויאמר המלך לאסתר המלכה בשושן הבירה הרגו היהודים אמר רבי אבהו מלמד שבא מלאך וסטרו על פיו,ובבאה לפני המלך אמר עם הספר אמר אמרה מיבעי ליה אמר רבי יוחנן אמרה לו יאמר בפה מה שכתוב בספר,דברי שלום ואמת אמר רבי תנחום ואמרי לה אמר רבי אסי מלמד שצריכה שרטוט כאמיתה של תורה,ומאמר אסתר קיים מאמר אסתר אין דברי הצומות לא אמר רבי יוחנן דברי הצומות ומאמר אסתר קיים (את ימי) הפורים האלה,כי מרדכי היהודי משנה למלך אחשורוש וגדול ליהודים ורצוי לרוב אחיו לרוב אחיו ולא לכל אחיו מלמד שפירשו ממנו מקצת סנהדרין,אמר רב יוסף גדול ת"ת יותר מהצלת נפשות דמעיקרא חשיב ליה למרדכי בתר ד' ולבסוף בתר חמשה מעיקרא כתיב (עזרא ב, ב) אשר באו עם זרובבל ישוע נחמיה שריה רעליה מרדכי בלשן ולבסוף כתיב (נחמיה ז, ז) הבאים עם זרובבל ישוע נחמיה עזריה רעמיה נחמני מרדכי בלשן,אמר רב ואיתימא רב שמואל בר מרתא גדול תלמוד תורה יותר מבנין בית המקדש שכל זמן שברוך בן נריה קיים לא הניחו עזרא ועלה,אמר רבה אמר רב יצחק בר שמואל בר מרתא גדול תלמוד תורה יותר מכבוד אב ואם שכל אותן שנים שהיה יעקב אבינו בבית עבר לא נענש דאמר מר | 16b. b he /b himself b should stumble /b by showing favoritism to Benjamin? b As Rava bar Meḥaseyya said /b that b Rav Ḥama bar Gurya said /b that b Rav said: Due to /b the weight of b two sela of fine wool that Jacob /b gave to Joseph, which he b added to /b what he gave b Joseph beyond /b what he gave b the rest of his brothers, /b as he made him his special coat, b the story progressed and our forefathers went down to Egypt. /b How then could Joseph have displayed similar favoritism toward Benjamin? b Rabbi Binyamin bar Yefet said: He /b was not showing favoritism. Rather, he b intimated to him that a descendant was destined to issue from him who would go out from the presence of the king /b wearing b five royal garments, as it is stated: “And Mordecai went forth /b from the presence of the king b in royal apparel of sky blue /b and white, and with a great crown of gold, and with a wrap of fine linen and purple” (Esther 8:15).,The Gemara elaborates on certain elements in the story of Joseph and his brothers. The verse states with regard to Joseph: b “And he fell on his brother Benjamin’s neck [ i tzavarei /i /b ] and wept” (Genesis 45:14). The wording of the verse gives rise to a question, as the word i tzavarei /i is plural, meaning necks: b How many necks did Benjamin have, /b such that the verse should use the plural i tzavarei /i rather than the singular i tzavar /i ? b Rabbi Elazar said: /b This intimates b that /b Joseph b cried over the two Temples that were destined to be in the /b tribal b territory of Benjamin and were destined to be destroyed. /b The same verse continues: b “And Benjamin wept on his neck” /b (Genesis 45:14); b he cried over the tabernacle of Shiloh that was destined to be in the /b tribal b territory of Joseph and was destined to be destroyed. /b ,The verse states: b “And behold, your eyes see, and the eyes of my brother Benjamin” /b (Genesis 45:12). b Rabbi Elazar said: /b Joseph b said to /b his brothers as follows: b Just as I /b certainly b harbor no /b resentment b in my heart toward my brother Benjamin, for he was not /b even b present when I was sold, so too, I harbor no /b resentment b toward you. /b The verse continues: b “That it is my mouth [ i ki fi /i ] that speaks to you” /b (Genesis 45:12), i.e., b As my mouth [ i kefi /i ] is, so is my heart. /b ,The verse states: b “And to his father he sent after this manner ten donkeys laden with the good things of Egypt” /b (Genesis 45:23). The Gemara asks: b What are “the good things of Egypt” /b that are mentioned but not specified here? b Rabbi Binyamin bar Yefet said /b that b Rabbi Elazar said: He sent him aged wine, which the elderly find pleasing. /b ,Following Jacob’s death, it states concerning Joseph: b “And his brothers even went and fell down before him” /b (Genesis 50:18). b Rabbi Binyamin bar Yefet said /b that b Rabbi Elazar said: This /b explains the folk saying b that people say: When the fox is in its hour, bow down to it, /b i.e., if a fox is appointed king, one must bow down before and submit oneself to it.,The Gemara expresses astonishment at the use of this parable: Are you calling Joseph b a fox? What, was he inferior to his brothers /b such that in relation to them you call him a fox? b Rather, if such a statement was stated, it was stated as follows, /b not in connection with this verse, but rather in connection with a different verse. The verse states: b “And Israel bowed himself upon the head of the bed” /b (Genesis 47:31). With regard to this, b Rabbi Binyamin bar Yefet said /b that b Rabbi Elazar said: When the fox is in its hour, bow down to it, /b as Jacob had to bow down before his son Joseph, who had reached greatness.,It says with regard to Joseph’s remarks to his brothers: b “And he comforted them and spoke to their hearts” /b (Genesis 50:21). b Rabbi Binyamin bar Yefet said /b that b Rabbi Elazar said: /b This b teaches that he spoke to them words that are acceptable to the heart, /b and alleviated their fears. This is what he said: b If ten lights could not put out one light, /b as all of you were unable to do me harm, b how can one light put out ten lights? /b ,§ The Gemara returns to its explanation of the Megilla. The verse states: b “The Jews had light and gladness, and joy and honor” /b (Esther 8:16). b Rav Yehuda said: “Light”; this /b is referring to the b Torah /b that they once again studied. b And similarly it says: “For the mitzva is a lamp and the Torah is light” /b (Proverbs 6:23). b “Gladness” [ i simḥa /i ]; this /b is referring to b the Festivals /b that they once again observed. b And similarly it says: “And you shall be glad [ i vesamakhta /i ] on your Festival” /b (Deuteronomy 16:14). b “Joy” [ i sasson /i ]; this /b is referring to b circumcision, /b as they once again circumcised their sons. b And similarly it says: “I rejoice [ i sas /i ] at Your word” /b (Psalms 119:162), which the Sages understood as referring to David’s rejoicing over the mitzva of circumcision., b “Honor”; this is /b referring to b phylacteries, /b which they once again donned. b And similarly it says: “And all peoples of the earth will see that you are called by the name of the Lord; and they will be afraid of you” /b (Deuteronomy 28:10). b And it was taught /b in a i baraita /i : b Rabbi Eliezer the Great said: This /b is referring to b the phylacteries worn on the head. /b Haman had banned the fulfillment of all the mitzvot mentioned, but upon Haman’s demise the Jews returned to their observance.,The verse states: “And in Shushan the capital the Jews slew and destroyed five hundred men. b And Parshandatha… /b and Vaizatha, b the ten sons of Haman” /b (Esther 9:6–10). b Rav Adda from Jaffa said: /b When reading the Megilla, the names of b the ten sons of Haman and /b the word b “ten” must be said in one breath. What is the reason /b for this? It is that b their souls all departed together. Rabbi Yoḥa said: /b The letter b i vav /i in /b the name b “Vaizatha” /b is a lengthened i vav /i and b must be elongated as a pole, like a steering oar of a ship [ i liberot /i ]. What is the reason /b for this? To indicate that b they were all hanged on one pole. /b , b Rabbi Ḥanina bar Pappa said /b that b Rabbi Sheila, a man of the village of Timarta, interpreted /b a verse b homiletically: All /b of b the songs /b in the Bible b are written /b in the form of b a half brick arranged upon a whole brick and a whole brick arranged upon a half brick, /b i.e., each line of the song is divided into a stitch of text, referred to as a half brick, which is separated by a blank space, referred to as a whole brick, from the concluding stitch of that line of text.,The next line of the song inverts the sequence. b This is the principle for all songs in the Bible except /b for b this song, /b referring to the list of Haman’s sons, b and /b the song listing b the kings of Canaan /b who were defeated by Joshua. These two songs are written in the form of b a half brick arranged upon a half brick and a whole brick arranged upon a whole brick, /b i.e., one stitch of text over another, and one blank space over another. b What is the reason /b that these two songs are written in this anomalous fashion? b So that they should never rise from their downfall. /b Just as a wall that is built in this manner will not stand, so too, these individuals should have no resurgence.,The verse states: b “And the king said to Esther the queen: The Jews have slain /b and destroyed five hundred men b in Shushan the capital, /b and also the ten sons of Haman; what have they done in the rest of the king’s provinces? Now what is your petition and it shall be granted to you; and what more do you request, and it shall be done” (Esther 9:12). b Rabbi Abbahu said: This teaches that an angel came and slapped him on his mouth, /b so that he was unable to finish what he was saying; he started with a complaint about what the Jews were doing, but ended on an entirely different note.,The verse states: b “But when she came before the king, he said with a letter” /b (Esther 9:25). Why does it say: b “He said”? It should have said: “She said,” /b as it was Esther who changed the decree. b Rabbi Yoḥa said: She said to /b Ahasuerus: b Let it be said by /b word of b mouth, /b indicating that b that which is written in the letter /b should also be ordered verbally.,With regard to what is stated: b “Words of peace and truth” /b (Esther 9:30), b Rabbi Tanḥum said, and some say /b that b Rabbi Asi /b said: This b teaches that /b a Megilla scroll b requires scoring, /b i.e., that the lines for the text must be scored onto the parchment, b as the Torah itself, /b i.e., as is done in a Torah scroll.,The verses say: “The matters of the fasts and their cry. b And the decree of Esther confirmed /b these matters of Purim” (Esther 9:31–32). The Gemara asks: Should we say that b “the decree of Esther” indeed /b confirmed these matters of Purim, but b “the matters of the fasts” /b did b not? /b But didn’t the fasts also contribute to the miracle? b Rabbi Yoḥa said: /b These two verses, b “The matters of the fasts /b and their cry. b And the decree of Esther confirmed these matters of Purim,” /b should be read as one.,The verse states: b “For Mordecai the Jew was second to the king Ahasuerus, and great among the Jews, and accepted by the majority of his brethren” /b (Esther 10:3). The Gemara comments: The verse indicates that Mordecai was accepted only b “By the majority of his brethren,” but not by all his brethren. /b This b teaches that some /b members b of the Sanhedrin parted from him, /b because he occupied himself with community needs, and was therefore compelled to neglect his Torah study. They felt that this was a mistake and that he should have remained active on the Sanhedrin., b Rav Yosef said: Studying Torah is greater than saving lives, as initially, /b when listing the Jewish leaders who came to Eretz Yisrael, b Mordecai was mentioned after four /b other people, b but at the end /b he was listed b after five. /b This is taken to indicate that his involvement in governmental affairs instead of in Torah study lowered his stature one notch. The Gemara proves this: b At first it is written: “Who came with Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan” /b (Ezra 2:2); b but in the end /b in a later list b it is written: “Who came with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah, Nahmani, Mordecai, Bilshan” /b (Nehemiah 7:7)., b Rav said, and some say /b that b Rav Shmuel bar Marta /b said: b Studying Torah is greater /b and more important b than building the Temple. /b A proof of this is that b for as long as Baruch ben Neriah was alive /b in Babylonia, b Ezra, /b who was his disciple, b did not leave him and go up /b to Eretz Yisrael to build the Temple., b Rabba said /b that b Rav Yitzḥak bar Shmuel bar Marta said: Studying Torah is /b greater and b more /b important b than honoring one’s father and mother, /b and a proof of this is b that for all those years that our father Jacob spent in the house of Eber /b and studied Torah there b he was not punished /b for having neglected to fulfill the mitzva of honoring one’s parents. b As the Master said: /b |
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| 69. Procopius, Historia Arcana (Anecdota), 25.14 (6th cent. CE - 6th cent. CE) Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 966 |
| 70. Anon., Avot Derabbi Nathan B, 30 (6th cent. CE - 8th cent. CE) Tagged with subjects: •babylonia, babylonians, accused of refusal to settle in palestine, role of synagogue in israel and, distinguished Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 131 |
| 71. Anon., Avot Derabbi Nathan A, 17, 41 (6th cent. CE - 8th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 131 |
| 78. Anon., 3 Baruch, 12.3 Tagged with subjects: •babylon/babylonia/babylonian Found in books: Levison (2023), The Greek Life of Adam and Eve. 801 |
79. Anon., Letter of Aristeas, 100-114, 116-120, 83-99, 115 Tagged with subjects: •nan Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 62 | 115. city is rich in the arts and lacks none of the merchandise which is brought across the sea. It possesses too suitable and commodious harbours at Askalon, Joppa, and Gaza, as well as at Ptolemais which was founded by the King and holds a central position compared with the other places named, being not far distant from any of them. The country produces everything in abundance, |
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| 81. Strabo, Geography, 11.501 Tagged with subjects: •babylonia, babylonians, accused of refusal to settle in palestine, strict class system Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 8 |
