| 1. Septuagint, Hosea, 5.14 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 92 |
| 2. Septuagint, Habakkuk, 1.13, 2.2, 2.4 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 89 |
| 3. Septuagint, Proverbs, 8.22-8.25 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •biblical interpretation Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 161, 163 |
| 4. Septuagint, Psalms, 7.8-7.9, 29.3, 86.8, 89.25, 89.27 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 95, 114, 161, 163 |
5. Hebrew Bible, Song of Songs, 1.1, 1.5, 3.7, 3.9, 3.11, 4.16, 5.1, 8.11-8.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •typology, interpretation of biblical books other than song of songs Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 31, 59, 60| 1.1. "נָאווּ לְחָיַיִךְ בַּתֹּרִים צַוָּארֵךְ בַּחֲרוּזִים׃", 1.1. "שִׁיר הַשִּׁירִים אֲשֶׁר לִשְׁלֹמֹה׃" 1.5. "שְׁחוֹרָה אֲנִי וְנָאוָה בְּנוֹת יְרוּשָׁלִָם כְּאָהֳלֵי קֵדָר כִּירִיעוֹת שְׁלֹמֹה׃", 3.7. "הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה שִׁשִּׁים גִּבֹּרִים סָבִיב לָהּ מִגִּבֹּרֵי יִשְׂרָאֵל׃", 3.9. "אַפִּרְיוֹן עָשָׂה לוֹ הַמֶּלֶךְ שְׁלֹמֹה מֵעֲצֵי הַלְּבָנוֹן׃", 3.11. "צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה בָּעֲטָרָה שֶׁעִטְּרָה־לּוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ׃", 4.16. "עוּרִי צָפוֹן וּבוֹאִי תֵימָן הָפִיחִי גַנִּי יִזְּלוּ בְשָׂמָיו יָבֹא דוֹדִי לְגַנּוֹ וְיֹאכַל פְּרִי מְגָדָיו׃", 5.1. "דּוֹדִי צַח וְאָדוֹם דָּגוּל מֵרְבָבָה׃", 5.1. "בָּאתִי לְגַנִּי אֲחֹתִי כַלָּה אָרִיתִי מוֹרִי עִם־בְּשָׂמִי אָכַלְתִּי יַעְרִי עִם־דִּבְשִׁי שָׁתִיתִי יֵינִי עִם־חֲלָבִי אִכְלוּ רֵעִים שְׁתוּ וְשִׁכְרוּ דּוֹדִים׃", 8.11. "כֶּרֶם הָיָה לִשְׁלֹמֹה בְּבַעַל הָמוֹן נָתַן אֶת־הַכֶּרֶם לַנֹּטְרִים אִישׁ יָבִא בְּפִרְיוֹ אֶלֶף כָּסֶף׃", 8.12. "כָּרְמִי שֶׁלִּי לְפָנָי הָאֶלֶף לְךָ שְׁלֹמֹה וּמָאתַיִם לְנֹטְרִים אֶת־פִּרְיוֹ׃", | 1.1. THE song of songs, which is Solomon’s. 1.5. ’I am black, but comely, O ye daughters of Jerusalem, As the tents of Kedar, As the curtains of Solomon. 3.7. Behold, it is the litter of Solomon; Threescore mighty men are about it, of the mighty men of Israel. 3.9. King Solomon made himself a palanquin of the wood of Lebanon. 3.11. Go forth, O ye daughters of Zion, And gaze upon king Solomon, Even upon the crown wherewith his mother hath crowned him in the day of his espousals, And in the day of the gladness of his heart. 4.16. Awake, O north wind; And come, thou south; Blow upon my garden, That the spices thereof may flow out. Let my beloved come into his garden, And eat his precious fruits. 5.1. I am come into my garden, my sister, my bride; I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk. Eat, O friends; Drink, yea, drink abundantly, O beloved. 8.11. Solomon had a vineyard at Baal-hamon; He gave over the vineyard unto keepers; Every one for the fruit thereof Brought in a thousand pieces of silver. 8.12. My vineyard, which is mine, is before me; Thou, O Solomon, shalt have the thousand, And those that keep the fruit thereof two hundred. |
|
6. Hebrew Bible, Deuteronomy, 10.9, 12.4-12.6, 12.13-12.18, 21.15-21.17, 23.1, 27.20, 32.9, 33.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •symbolic interpretation, of biblical figures •bible/biblical, interpretation •biblical interpretation •biblical interpretation, in book of jubilees Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 109, 110, 114, 115; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 24; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 114; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 333| 10.9. "עַל־כֵּן לֹא־הָיָה לְלֵוִי חֵלֶק וְנַחֲלָה עִם־אֶחָיו יְהוָה הוּא נַחֲלָתוֹ כַּאֲשֶׁר דִּבֶּר יְהוָה אֱלֹהֶיךָ לוֹ׃", 12.4. "לֹא־תַעֲשׂוּן כֵּן לַיהוָה אֱלֹהֵיכֶם׃", 12.5. "כִּי אִם־אֶל־הַמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה אֱלֹהֵיכֶם מִכָּל־שִׁבְטֵיכֶם לָשׂוּם אֶת־שְׁמוֹ שָׁם לְשִׁכְנוֹ תִדְרְשׁוּ וּבָאתָ שָׁמָּה׃", 12.6. "וַהֲבֵאתֶם שָׁמָּה עֹלֹתֵיכֶם וְזִבְחֵיכֶם וְאֵת מַעְשְׂרֹתֵיכֶם וְאֵת תְּרוּמַת יֶדְכֶם וְנִדְרֵיכֶם וְנִדְבֹתֵיכֶם וּבְכֹרֹת בְּקַרְכֶם וְצֹאנְכֶם׃", 12.13. "הִשָּׁמֶר לְךָ פֶּן־תַּעֲלֶה עֹלֹתֶיךָ בְּכָל־מָקוֹם אֲשֶׁר תִּרְאֶה׃", 12.14. "כִּי אִם־בַּמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה בְּאַחַד שְׁבָטֶיךָ שָׁם תַּעֲלֶה עֹלֹתֶיךָ וְשָׁם תַּעֲשֶׂה כֹּל אֲשֶׁר אָנֹכִי מְצַוֶּךָּ׃", 12.15. "רַק בְּכָל־אַוַּת נַפְשְׁךָ תִּזְבַּח וְאָכַלְתָּ בָשָׂר כְּבִרְכַּת יְהוָה אֱלֹהֶיךָ אֲשֶׁר נָתַן־לְךָ בְּכָל־שְׁעָרֶיךָ הַטָּמֵא וְהַטָּהוֹר יֹאכְלֶנּוּ כַּצְּבִי וְכָאַיָּל׃", 12.16. "רַק הַדָּם לֹא תֹאכֵלוּ עַל־הָאָרֶץ תִּשְׁפְּכֶנּוּ כַּמָּיִם׃", 12.17. "לֹא־תוּכַל לֶאֱכֹל בִּשְׁעָרֶיךָ מַעְשַׂר דְּגָנְךָ וְתִירֹשְׁךָ וְיִצְהָרֶךָ וּבְכֹרֹת בְּקָרְךָ וְצֹאנֶךָ וְכָל־נְדָרֶיךָ אֲשֶׁר תִּדֹּר וְנִדְבֹתֶיךָ וּתְרוּמַת יָדֶךָ׃", 12.18. "כִּי אִם־לִפְנֵי יְהוָה אֱלֹהֶיךָ תֹּאכְלֶנּוּ בַּמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ אַתָּה וּבִנְךָ וּבִתֶּךָ וְעַבְדְּךָ וַאֲמָתֶךָ וְהַלֵּוִי אֲשֶׁר בִּשְׁעָרֶיךָ וְשָׂמַחְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ בְּכֹל מִשְׁלַח יָדֶךָ׃", 21.15. "כִּי־תִהְיֶיןָ לְאִישׁ שְׁתֵּי נָשִׁים הָאַחַת אֲהוּבָה וְהָאַחַת שְׂנוּאָה וְיָלְדוּ־לוֹ בָנִים הָאֲהוּבָה וְהַשְּׂנוּאָה וְהָיָה הַבֵּן הַבְּכוֹר לַשְּׂנִיאָה׃", 21.16. "וְהָיָה בְּיוֹם הַנְחִילוֹ אֶת־בָּנָיו אֵת אֲשֶׁר־יִהְיֶה לוֹ לֹא יוּכַל לְבַכֵּר אֶת־בֶּן־הָאֲהוּבָה עַל־פְּנֵי בֶן־הַשְּׂנוּאָה הַבְּכֹר׃", 21.17. "כִּי אֶת־הַבְּכֹר בֶּן־הַשְּׂנוּאָה יַכִּיר לָתֶת לוֹ פִּי שְׁנַיִם בְּכֹל אֲשֶׁר־יִמָּצֵא לוֹ כִּי־הוּא רֵאשִׁית אֹנוֹ לוֹ מִשְׁפַּט הַבְּכֹרָה׃", 23.1. "לֹא־יִקַּח אִישׁ אֶת־אֵשֶׁת אָבִיו וְלֹא יְגַלֶּה כְּנַף אָבִיו׃", 23.1. "כִּי־תֵצֵא מַחֲנֶה עַל־אֹיְבֶיךָ וְנִשְׁמַרְתָּ מִכֹּל דָּבָר רָע׃", 32.9. "כִּי חֵלֶק יְהֹוָה עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ׃", 33.6. "יְחִי רְאוּבֵן וְאַל־יָמֹת וִיהִי מְתָיו מִסְפָּר׃", | 10.9. "Wherefore Levi hath no portion nor inheritance with his brethren; the LORD is his inheritance, according as the LORD thy God spoke unto him.—", 12.4. "Ye shall not do so unto the LORD your God.", 12.5. "But unto the place which the LORD your God shall choose out of all your tribes to put His name there, even unto His habitation shall ye seek, and thither thou shalt come;", 12.6. "and thither ye shall bring your burnt-offerings, and your sacrifices, and your tithes, and the offering of your hand, and your vows, and your freewill-offerings, and the firstlings of your herd and of your flock;", 12.13. "Take heed to thyself that thou offer not thy burnt-offerings in every place that thou seest;", 12.14. "but in the place which the LORD shall choose in one of thy tribes, there thou shalt offer thy burnt-offerings, and there thou shalt do all that I command thee.", 12.15. "Notwithstanding thou mayest kill and eat flesh within all thy gates, after all the desire of thy soul, according to the blessing of the LORD thy God which He hath given thee; the unclean and the clean may eat thereof, as of the gazelle, and as of the hart.", 12.16. "Only ye shall not eat the blood; thou shalt pour it out upon the earth as water.", 12.17. "Thou mayest not eat within thy gates the tithe of thy corn, or of thy wine, or of thine oil, or the firstlings of thy herd or of thy flock, nor any of thy vows which thou vowest, nor thy freewill-offerings, nor the offering of thy hand;", 12.18. "but thou shalt eat them before the LORD thy God in the place which the LORD thy God shall choose, thou, and thy son, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite that is within thy gates; and thou shalt rejoice before the LORD thy God in all that thou puttest thy hand unto.", 21.15. "If a man have two wives, the one beloved, and the other hated, and they have borne him children, both the beloved and the hated; and if the first-born son be hers that was hated;", 21.16. "then it shall be, in the day that he causeth his sons to inherit that which he hath, that he may not make the son of the beloved the first-born before the son of the hated, who is the first-born;", 21.17. "but he shall acknowledge the first-born, the son of the hated, by giving him a double portion of all that he hath; for he is the first-fruits of his strength, the right of the first-born is his.", 23.1. "A man shall not take his father’s wife, and shall not uncover his father’s skirt.", 27.20. "Cursed be he that lieth with his father’s wife; because he hath uncovered his father’s skirt. And all the people shall say: Amen. .", 32.9. "For the portion of the LORD is His people, Jacob the lot of His inheritance.", 33.6. "Let Reuben live, and not die In that his men become few.", |
|
7. Hebrew Bible, Esther, 3.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •typology, interpretation of biblical books other than song of songs Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 30| 3.1. "וַיָּסַר הַמֶּלֶךְ אֶת־טַבַּעְתּוֹ מֵעַל יָדוֹ וַיִּתְּנָהּ לְהָמָן בֶּן־הַמְּדָתָא הָאֲגָגִי צֹרֵר הַיְּהוּדִים׃", 3.1. "אַחַר הַדְּבָרִים הָאֵלֶּה גִּדַּל הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ אֶת־הָמָן בֶּן־הַמְּדָתָא הָאֲגָגִי וַיְנַשְּׂאֵהוּ וַיָּשֶׂם אֶת־כִּסְאוֹ מֵעַל כָּל־הַשָּׂרִים אֲשֶׁר אִתּוֹ׃", | 3.1. "After these things did king Ahasuerus promote Haman the son of Hammedatha the Agagite, and advanced him, and set his seat above all the princes that were with him.", |
|
8. Hebrew Bible, Exodus, 6.9, 14.11-14.12, 15.8, 38.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •biblical interpretation, •typology, interpretation of biblical books other than song of songs •bible/biblical, interpretation Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 278; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 59, 60; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 190| 6.9. "וַיְדַבֵּר מֹשֶׁה כֵּן אֶל־בְּנֵי יִשְׂרָאֵל וְלֹא שָׁמְעוּ אֶל־מֹשֶׁה מִקֹּצֶר רוּחַ וּמֵעֲבֹדָה קָשָׁה׃", 14.11. "וַיֹּאמְרוּ אֶל־מֹשֶׁה הַמִבְּלִי אֵין־קְבָרִים בְּמִצְרַיִם לְקַחְתָּנוּ לָמוּת בַּמִּדְבָּר מַה־זֹּאת עָשִׂיתָ לָּנוּ לְהוֹצִיאָנוּ מִמִּצְרָיִם׃", 14.12. "הֲלֹא־זֶה הַדָּבָר אֲשֶׁר דִּבַּרְנוּ אֵלֶיךָ בְמִצְרַיִם לֵאמֹר חֲדַל מִמֶּנּוּ וְנַעַבְדָה אֶת־מִצְרָיִם כִּי טוֹב לָנוּ עֲבֹד אֶת־מִצְרַיִם מִמֻּתֵנוּ בַּמִּדְבָּר׃", 15.8. "וּבְרוּחַ אַפֶּיךָ נֶעֶרְמוּ מַיִם נִצְּבוּ כְמוֹ־נֵד נֹזְלִים קָפְאוּ תְהֹמֹת בְּלֶב־יָם׃", 38.8. "וַיַּעַשׂ אֵת הַכִּיּוֹר נְחֹשֶׁת וְאֵת כַּנּוֹ נְחֹשֶׁת בְּמַרְאֹת הַצֹּבְאֹת אֲשֶׁר צָבְאוּ פֶּתַח אֹהֶל מוֹעֵד׃", | 6.9. "And Moses spoke so unto the children of Israel; but they hearkened not unto Moses for impatience of spirit, and for cruel bondage.", 14.11. "And they said unto Moses: ‘Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? wherefore hast thou dealt thus with us, to bring us forth out of Egypt?", 14.12. "Is not this the word that we spoke unto thee in Egypt, saying: Let us alone, that we may serve the Egyptians? For it were better for us to serve the Egyptians, than that we should die in the wilderness.’", 15.8. "And with the blast of Thy nostrils the waters were piled up— The floods stood upright as a heap; The deeps were congealed in the heart of the sea.", 38.8. "And he made the laver of brass, and the base thereof of brass, of the mirrors of the serving women that did service at the door of the tent of meeting.", |
|
9. Hebrew Bible, Leviticus, 18.8, 19.23-19.25, 20.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •biblical interpretation •symbolic interpretation, of biblical figures Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 109; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 244, 247, 248| 18.8. "עֶרְוַת אֵשֶׁת־אָבִיךָ לֹא תְגַלֵּה עֶרְוַת אָבִיךָ הִוא׃", 19.23. "וְכִי־תָבֹאוּ אֶל־הָאָרֶץ וּנְטַעְתֶּם כָּל־עֵץ מַאֲכָל וַעֲרַלְתֶּם עָרְלָתוֹ אֶת־פִּרְיוֹ שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים לֹא יֵאָכֵל׃", 19.24. "וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָה׃", 19.25. "וּבַשָּׁנָה הַחֲמִישִׁת תֹּאכְלוּ אֶת־פִּרְיוֹ לְהוֹסִיף לָכֶם תְּבוּאָתוֹ אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 20.11. "וְאִישׁ אֲשֶׁר יִשְׁכַּב אֶת־אֵשֶׁת אָבִיו עֶרְוַת אָבִיו גִּלָּה מוֹת־יוּמְתוּ שְׁנֵיהֶם דְּמֵיהֶם בָּם׃", | 18.8. "The nakedness of thy father’s wife shalt thou not uncover: it is thy father’s nakedness.", 19.23. "And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as forbidden; three years shall it be as forbidden unto you; it shall not be eaten.", 19.24. "And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD.", 19.25. "But in the fifth year may ye eat of the fruit thereof, that it may yield unto you more richly the increase thereof: I am the LORD your God.", 20.11. "And the man that lieth with his father’s wife—he hath uncovered his father’s nakedness—both of them shall surely be put to death; their blood shall be upon them.", |
|
10. Hebrew Bible, Job, 3.13, 3.17, 3.23, 3.26, 9.7, 9.28-9.29, 10.18-10.20, 41.23 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •biblical interpretation, •bible/biblical, interpretation •typology, interpretation of biblical books other than song of songs Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 255; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 59, 60; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 333| 3.13. "כִּי־עַתָּה שָׁכַבְתִּי וְאֶשְׁקוֹט יָשַׁנְתִּי אָז יָנוּחַ לִי׃", 3.17. "שָׁם רְשָׁעִים חָדְלוּ רֹגֶז וְשָׁם יָנוּחוּ יְגִיעֵי כֹחַ׃", 3.23. "לְגֶבֶר אֲשֶׁר־דַּרְכּוֹ נִסְתָּרָה וַיָּסֶךְ אֱלוֹהַּ בַּעֲדוֹ׃", 3.26. "לֹא שָׁלַוְתִּי וְלֹא שָׁקַטְתִּי וְלֹא־נָחְתִּי וַיָּבֹא רֹגֶז׃", 9.7. "הָאֹמֵר לַחֶרֶס וְלֹא יִזְרָח וּבְעַד כּוֹכָבִים יַחְתֹּם׃", 9.28. "יָגֹרְתִּי כָל־עַצְּבֹתָי יָדַעְתִּי כִּי־לֹא תְנַקֵּנִי׃", 9.29. "אָנֹכִי אֶרְשָׁע לָמָּה־זֶּה הֶבֶל אִיגָע׃", 10.18. "וְלָמָּה מֵרֶחֶם הֹצֵאתָנִי אֶגְוַע וְעַיִן לֹא־תִרְאֵנִי׃", 10.19. "כַּאֲשֶׁר לֹא־הָיִיתִי אֶהְיֶה מִבֶּטֶן לַקֶּבֶר אוּבָל׃", 41.23. "יַרְתִּיחַ כַּסִּיר מְצוּלָה יָם יָשִׂים כַּמֶּרְקָחָה׃", | 3.13. "For now should I have lain still and been quiet; I should have slept; then had I been at rest—", 3.17. "There the wicked cease from troubling; And there the weary are at rest.", 3.23. "To a man whose way is hid, And whom God hath hedged in?", 3.26. "I was not at ease, neither was I quiet, Neither had I rest; but trouble came.", 9.7. "Who commandeth the sun, and it riseth not; And sealeth up the stars.", 9.28. "I am afraid of all my pains, I know that Thou wilt not hold me guiltless.", 9.29. "I shall be condemned; Why then do I labour in vain?", 10.18. "Wherefore then hast Thou brought me forth out of the womb? Would that I had perished, and no eye had seen me!", 10.19. "I should have been as though I had not been; I should have been carried from the womb to the grave.", 10.20. "Are not my days few? Cease then, And let me alone, that I may take comfort a little,", 41.23. "He maketh the deep to boil like a pot; He maketh the sea like a seething mixture.", |
|
11. Hebrew Bible, Malachi, 3.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •bible/biblical, interpretation Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 335 | 3.20. "But unto you that fear My name shall the sun of righteousness arise with healing in its wings; and ye shall go forth, and gambol as calves of the stall.", |
|
12. Hebrew Bible, Numbers, 7.17, 16.48, 18.20, 26.59 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 150; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 24; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 60; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 190| 7.17. "וּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם אֵילִם חֲמִשָּׁה עַתּוּדִים חֲמִשָּׁה כְּבָשִׂים בְּנֵי־שָׁנָה חֲמִשָּׁה זֶה קָרְבַּן נַחְשׁוֹן בֶּן־עַמִּינָדָב׃", 26.59. "וְשֵׁם אֵשֶׁת עַמְרָם יוֹכֶבֶד בַּת־לֵוִי אֲשֶׁר יָלְדָה אֹתָהּ לְלֵוִי בְּמִצְרָיִם וַתֵּלֶד לְעַמְרָם אֶת־אַהֲרֹן וְאֶת־מֹשֶׁה וְאֵת מִרְיָם אֲחֹתָם׃", | 7.17. "and for the sacrifice of peace-offerings, two oxen, five rams, five he-goats, five he-lambs of the first year. This was the offering of Nahshon the son of Amminadab.", 18.20. "And the LORD said unto Aaron: ‘Thou shalt have no inheritance in their land, neither shalt thou have any portion among them; I am thy portion and thine inheritance among the children of Israel.", 26.59. "And the name of Amram’s wife was Jochebed, the daughter of Levi, who was born to Levi in Egypt; and she bore unto Amram Aaron and Moses, and Miriam their sister.", |
|
13. Hebrew Bible, Psalms, 76.3, 78.1, 79.1-79.3, 141.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 202, 203, 205, 206, 216, 255| 76.3. "וַיְהִי בְשָׁלֵם סֻכּוֹ וּמְעוֹנָתוֹ בְצִיּוֹן׃", 78.1. "מַשְׂכִּיל לְאָסָף הַאֲזִינָה עַמִּי תּוֹרָתִי הַטּוּ אָזְנְכֶם לְאִמְרֵי־פִי׃", 78.1. "לֹא שָׁמְרוּ בְּרִית אֱלֹהִים וּבְתוֹרָתוֹ מֵאֲנוּ לָלֶכֶת׃", 79.1. "מִזְמוֹר לְאָסָף אֱלֹהִים בָּאוּ גוֹיִם בְּנַחֲלָתֶךָ טִמְּאוּ אֶת־הֵיכַל קָדְשֶׁךָ שָׂמוּ אֶת־יְרוּשָׁלִַם לְעִיִּים׃", 79.1. "לָמָּה יֹאמְרוּ הַגּוֹיִם אַיֵּה אֱלֹהֵיהֶם יִוָּדַע בגיים [בַּגּוֹיִם] לְעֵינֵינוּ נִקְמַת דַּם־עֲבָדֶיךָ הַשָּׁפוּךְ׃", 79.2. "נָתְנוּ אֶת־נִבְלַת עֲבָדֶיךָ מַאֲכָל לְעוֹף הַשָּׁמָיִם בְּשַׂר חֲסִידֶיךָ לְחַיְתוֹ־אָרֶץ׃", 79.3. "שָׁפְכוּ דָמָם כַּמַּיִם סְבִיבוֹת יְרוּשָׁלִָם וְאֵין קוֹבֵר׃", 141.8. "כִּי אֵלֶיךָ יְהֹוִה אֲדֹנָי עֵינָי בְּכָה חָסִיתִי אַל־תְּעַר נַפְשִׁי׃", | 76.3. "In Salem also is set His tabernacle, And His dwelling-place in Zion.", 78.1. "Maschil of Asaph. Give ear, O my people, to my teaching; Incline your ears to the words of my mouth.", 79.1. "A Psalm of Asaph. O God, the heathen are come into Thine inheritance; They have defiled Thy holy temple; They have made Jerusalem into heaps.", 79.2. "They have given the dead bodies of Thy servants to be food unto the fowls of the heaven, The flesh of Thy saints unto the beasts of the earth.", 79.3. "They have shed their blood like water Round about Jerusalem, with none to bury them.", 141.8. "For mine eyes are unto Thee, O GOD the Lord; In Thee have I taken refuge, O pour not out my soul.", |
|
14. Hebrew Bible, Zephaniah, 3.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •bible/biblical, interpretation Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 335| 3.5. "יְהוָה צַדִּיק בְּקִרְבָּהּ לֹא יַעֲשֶׂה עַוְלָה בַּבֹּקֶר בַּבֹּקֶר מִשְׁפָּטוֹ יִתֵּן לָאוֹר לֹא נֶעְדָּר וְלֹא־יוֹדֵעַ עַוָּל בֹּשֶׁת׃", | 3.5. "The LORD who is righteous is in the midst of her, He will not do unrighteousness; Every morning doth He bring His right to light, It faileth not; But the unrighteous knoweth no shame.", |
|
15. Hebrew Bible, Genesis, 1.1, 1.26, 3.15, 9.20, 12.11-12.20, 14.18-14.20, 15.12, 17.17, 20.2-20.18, 21.6, 21.33, 26.8, 28.21, 29.31, 29.35, 30.9, 30.17-30.18, 30.37, 35.22, 36.32-36.33, 37.2, 41.39-41.45, 46.29, 47.31, 48.5-48.6, 49.3-49.4, 49.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 276, 291; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 146; Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 109, 110, 113, 114, 115; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 192, 225, 244, 246, 247, 248, 283, 286, 287; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 30, 31, 32; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 161, 207; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 384| 1.1. "וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃", 1.1. "בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃", 1.26. "וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃", 3.15. "וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה וּבֵין זַרְעֲךָ וּבֵין זַרְעָהּ הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב׃", 12.11. "וַיְהִי כַּאֲשֶׁר הִקְרִיב לָבוֹא מִצְרָיְמָה וַיֹּאמֶר אֶל־שָׂרַי אִשְׁתּוֹ הִנֵּה־נָא יָדַעְתִּי כִּי אִשָּׁה יְפַת־מַרְאֶה אָתְּ׃", 12.12. "וְהָיָה כִּי־יִרְאוּ אֹתָךְ הַמִּצְרִים וְאָמְרוּ אִשְׁתּוֹ זֹאת וְהָרְגוּ אֹתִי וְאֹתָךְ יְחַיּוּ׃", 12.13. "אִמְרִי־נָא אֲחֹתִי אָתְּ לְמַעַן יִיטַב־לִי בַעֲבוּרֵךְ וְחָיְתָה נַפְשִׁי בִּגְלָלֵךְ׃", 12.14. "וַיְהִי כְּבוֹא אַבְרָם מִצְרָיְמָה וַיִּרְאוּ הַמִּצְרִים אֶת־הָאִשָּׁה כִּי־יָפָה הִוא מְאֹד׃", 12.15. "וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה וַיְהַלְלוּ אֹתָהּ אֶל־פַּרְעֹה וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה׃", 12.16. "וּלְאַבְרָם הֵיטִיב בַּעֲבוּרָהּ וַיְהִי־לוֹ צֹאן־וּבָקָר וַחֲמֹרִים וַעֲבָדִים וּשְׁפָחֹת וַאֲתֹנֹת וּגְמַלִּים׃", 12.17. "וַיְנַגַּע יְהוָה אֶת־פַּרְעֹה נְגָעִים גְּדֹלִים וְאֶת־בֵּיתוֹ עַל־דְּבַר שָׂרַי אֵשֶׁת אַבְרָם׃", 12.18. "וַיִּקְרָא פַרְעֹה לְאַבְרָם וַיֹּאמֶר מַה־זֹּאת עָשִׂיתָ לִּי לָמָּה לֹא־הִגַּדְתָּ לִּי כִּי אִשְׁתְּךָ הִוא׃", 12.19. "לָמָה אָמַרְתָּ אֲחֹתִי הִוא וָאֶקַּח אֹתָהּ לִי לְאִשָּׁה וְעַתָּה הִנֵּה אִשְׁתְּךָ קַח וָלֵךְ׃", 14.18. "וּמַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם הוֹצִיא לֶחֶם וָיָיִן וְהוּא כֹהֵן לְאֵל עֶלְיוֹן׃", 14.19. "וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃", 15.12. "וַיְהִי הַשֶּׁמֶשׁ לָבוֹא וְתַרְדֵּמָה נָפְלָה עַל־אַבְרָם וְהִנֵּה אֵימָה חֲשֵׁכָה גְדֹלָה נֹפֶלֶת עָלָיו׃", 17.17. "וַיִּפֹּל אַבְרָהָם עַל־פָּנָיו וַיִּצְחָק וַיֹּאמֶר בְּלִבּוֹ הַלְּבֶן מֵאָה־שָׁנָה יִוָּלֵד וְאִם־שָׂרָה הֲבַת־תִּשְׁעִים שָׁנָה תֵּלֵד׃", 20.2. "וַיֹּאמֶר אַבְרָהָם אֶל־שָׂרָה אִשְׁתּוֹ אֲחֹתִי הִוא וַיִּשְׁלַח אֲבִימֶלֶךְ מֶלֶךְ גְּרָר וַיִּקַּח אֶת־שָׂרָה׃", 20.3. "וַיָּבֹא אֱלֹהִים אֶל־אֲבִימֶלֶךְ בַּחֲלוֹם הַלָּיְלָה וַיֹּאמֶר לוֹ הִנְּךָ מֵת עַל־הָאִשָּׁה אֲשֶׁר־לָקַחְתָּ וְהִוא בְּעֻלַת בָּעַל׃", 20.4. "וַאֲבִימֶלֶךְ לֹא קָרַב אֵלֶיהָ וַיֹּאמַר אֲדֹנָי הֲגוֹי גַּם־צַדִּיק תַּהֲרֹג׃", 20.5. "הֲלֹא הוּא אָמַר־לִי אֲחֹתִי הִוא וְהִיא־גַם־הִוא אָמְרָה אָחִי הוּא בְּתָם־לְבָבִי וּבְנִקְיֹן כַּפַּי עָשִׂיתִי זֹאת׃", 20.6. "וַיֹּאמֶר אֵלָיו הָאֱלֹהִים בַּחֲלֹם גַּם אָנֹכִי יָדַעְתִּי כִּי בְתָם־לְבָבְךָ עָשִׂיתָ זֹּאת וָאֶחְשֹׂךְ גַּם־אָנֹכִי אוֹתְךָ מֵחֲטוֹ־לִי עַל־כֵּן לֹא־נְתַתִּיךָ לִנְגֹּעַ אֵלֶיהָ׃", 20.7. "וְעַתָּה הָשֵׁב אֵשֶׁת־הָאִישׁ כִּי־נָבִיא הוּא וְיִתְפַּלֵּל בַּעַדְךָ וֶחְיֵה וְאִם־אֵינְךָ מֵשִׁיב דַּע כִּי־מוֹת תָּמוּת אַתָּה וְכָל־אֲשֶׁר־לָךְ׃", 20.8. "וַיַּשְׁכֵּם אֲבִימֶלֶךְ בַּבֹּקֶר וַיִּקְרָא לְכָל־עֲבָדָיו וַיְדַבֵּר אֶת־כָּל־הַדְּבָרִים הָאֵלֶּה בְּאָזְנֵיהֶם וַיִּירְאוּ הָאֲנָשִׁים מְאֹד׃", 20.9. "וַיִּקְרָא אֲבִימֶלֶךְ לְאַבְרָהָם וַיֹּאמֶר לוֹ מֶה־עָשִׂיתָ לָּנוּ וּמֶה־חָטָאתִי לָךְ כִּי־הֵבֵאתָ עָלַי וְעַל־מַמְלַכְתִּי חֲטָאָה גְדֹלָה מַעֲשִׂים אֲשֶׁר לֹא־יֵעָשׂוּ עָשִׂיתָ עִמָּדִי׃", 20.11. "וַיֹּאמֶר אַבְרָהָם כִּי אָמַרְתִּי רַק אֵין־יִרְאַת אֱלֹהִים בַּמָּקוֹם הַזֶּה וַהֲרָגוּנִי עַל־דְּבַר אִשְׁתִּי׃", 20.12. "וְגַם־אָמְנָה אֲחֹתִי בַת־אָבִי הִוא אַךְ לֹא בַת־אִמִּי וַתְּהִי־לִי לְאִשָּׁה׃", 20.13. "וַיְהִי כַּאֲשֶׁר הִתְעוּ אֹתִי אֱלֹהִים מִבֵּית אָבִי וָאֹמַר לָהּ זֶה חַסְדֵּךְ אֲשֶׁר תַּעֲשִׂי עִמָּדִי אֶל כָּל־הַמָּקוֹם אֲשֶׁר נָבוֹא שָׁמָּה אִמְרִי־לִי אָחִי הוּא׃", 20.14. "וַיִּקַּח אֲבִימֶלֶךְ צֹאן וּבָקָר וַעֲבָדִים וּשְׁפָחֹת וַיִּתֵּן לְאַבְרָהָם וַיָּשֶׁב לוֹ אֵת שָׂרָה אִשְׁתּוֹ׃", 20.15. "וַיֹּאמֶר אֲבִימֶלֶךְ הִנֵּה אַרְצִי לְפָנֶיךָ בַּטּוֹב בְּעֵינֶיךָ שֵׁב׃", 20.16. "וּלְשָׂרָה אָמַר הִנֵּה נָתַתִּי אֶלֶף כֶּסֶף לְאָחִיךְ הִנֵּה הוּא־לָךְ כְּסוּת עֵינַיִם לְכֹל אֲשֶׁר אִתָּךְ וְאֵת כֹּל וְנֹכָחַת׃", 20.17. "וַיִּתְפַּלֵּל אַבְרָהָם אֶל־הָאֱלֹהִים וַיִּרְפָּא אֱלֹהִים אֶת־אֲבִימֶלֶךְ וְאֶת־אִשְׁתּוֹ וְאַמְהֹתָיו וַיֵּלֵדוּ׃", 20.18. "כִּי־עָצֹר עָצַר יְהוָה בְּעַד כָּל־רֶחֶם לְבֵית אֲבִימֶלֶךְ עַל־דְּבַר שָׂרָה אֵשֶׁת אַבְרָהָם׃", 21.6. "וַתֹּאמֶר שָׂרָה צְחֹק עָשָׂה לִי אֱלֹהִים כָּל־הַשֹּׁמֵעַ יִצְחַק־לִי׃", 21.33. "וַיִּטַּע אֶשֶׁל בִּבְאֵר שָׁבַע וַיִּקְרָא־שָׁם בְּשֵׁם יְהוָה אֵל עוֹלָם׃", 26.8. "וַיְהִי כִּי אָרְכוּ־לוֹ שָׁם הַיָּמִים וַיַּשְׁקֵף אֲבִימֶלֶךְ מֶלֶךְ פְּלִשְׁתִּים בְּעַד הַחַלּוֹן וַיַּרְא וְהִנֵּה יִצְחָק מְצַחֵק אֵת רִבְקָה אִשְׁתּוֹ׃", 28.21. "וְשַׁבְתִּי בְשָׁלוֹם אֶל־בֵּית אָבִי וְהָיָה יְהוָה לִי לֵאלֹהִים׃", 29.31. "וַיַּרְא יְהוָה כִּי־שְׂנוּאָה לֵאָה וַיִּפְתַּח אֶת־רַחְמָהּ וְרָחֵל עֲקָרָה׃", 29.35. "וַתַּהַר עוֹד וַתֵּלֶד בֵּן וַתֹּאמֶר הַפַּעַם אוֹדֶה אֶת־יְהוָה עַל־כֵּן קָרְאָה שְׁמוֹ יְהוּדָה וַתַּעֲמֹד מִלֶּדֶת׃", 30.9. "וַתֵּרֶא לֵאָה כִּי עָמְדָה מִלֶּדֶת וַתִּקַּח אֶת־זִלְפָּה שִׁפְחָתָהּ וַתִּתֵּן אֹתָהּ לְיַעֲקֹב לְאִשָּׁה׃", 30.17. "וַיִּשְׁמַע אֱלֹהִים אֶל־לֵאָה וַתַּהַר וַתֵּלֶד לְיַעֲקֹב בֵּן חֲמִישִׁי׃", 30.18. "וַתֹּאמֶר לֵאָה נָתַן אֱלֹהִים שְׂכָרִי אֲשֶׁר־נָתַתִּי שִׁפְחָתִי לְאִישִׁי וַתִּקְרָא שְׁמוֹ יִשָּׂשכָר׃", 30.37. "וַיִּקַּח־לוֹ יַעֲקֹב מַקַּל לִבְנֶה לַח וְלוּז וְעֶרְמוֹן וַיְפַצֵּל בָּהֵן פְּצָלוֹת לְבָנוֹת מַחְשֹׂף הַלָּבָן אֲשֶׁר עַל־הַמַּקְלוֹת׃", 35.22. "וַיְהִי בִּשְׁכֹּן יִשְׂרָאֵל בָּאָרֶץ הַהִוא וַיֵּלֶךְ רְאוּבֵן וַיִּשְׁכַּב אֶת־בִּלְהָה פִּילֶגֶשׁ אָבִיו וַיִּשְׁמַע יִשְׂרָאֵל וַיִּהְיוּ בְנֵי־יַעֲקֹב שְׁנֵים עָשָׂר׃", 36.32. "וַיִּמְלֹךְ בֶּאֱדוֹם בֶּלַע בֶּן־בְּעוֹר וְשֵׁם עִירוֹ דִּנְהָבָה׃", 36.33. "וַיָּמָת בָּלַע וַיִּמְלֹךְ תַּחְתָּיו יוֹבָב בֶּן־זֶרַח מִבָּצְרָה׃", 37.2. "וְעַתָּה לְכוּ וְנַהַרְגֵהוּ וְנַשְׁלִכֵהוּ בְּאַחַד הַבֹּרוֹת וְאָמַרְנוּ חַיָּה רָעָה אֲכָלָתְהוּ וְנִרְאֶה מַה־יִּהְיוּ חֲלֹמֹתָיו׃", 37.2. "אֵלֶּה תֹּלְדוֹת יַעֲקֹב יוֹסֵף בֶּן־שְׁבַע־עֶשְׂרֵה שָׁנָה הָיָה רֹעֶה אֶת־אֶחָיו בַּצֹּאן וְהוּא נַעַר אֶת־בְּנֵי בִלְהָה וְאֶת־בְּנֵי זִלְפָּה נְשֵׁי אָבִיו וַיָּבֵא יוֹסֵף אֶת־דִּבָּתָם רָעָה אֶל־אֲבִיהֶם׃", 41.39. "וַיֹּאמֶר פַּרְעֹה אֶל־יוֹסֵף אַחֲרֵי הוֹדִיעַ אֱלֹהִים אוֹתְךָ אֶת־כָּל־זֹאת אֵין־נָבוֹן וְחָכָם כָּמוֹךָ׃", 41.41. "וַיֹּאמֶר פַּרְעֹה אֶל־יוֹסֵף רְאֵה נָתַתִּי אֹתְךָ עַל כָּל־אֶרֶץ מִצְרָיִם׃", 41.42. "וַיָּסַר פַּרְעֹה אֶת־טַבַּעְתּוֹ מֵעַל יָדוֹ וַיִּתֵּן אֹתָהּ עַל־יַד יוֹסֵף וַיַּלְבֵּשׁ אֹתוֹ בִּגְדֵי־שֵׁשׁ וַיָּשֶׂם רְבִד הַזָּהָב עַל־צַוָּארוֹ׃", 41.43. "וַיַּרְכֵּב אֹתוֹ בְּמִרְכֶּבֶת הַמִּשְׁנֶה אֲשֶׁר־לוֹ וַיִּקְרְאוּ לְפָנָיו אַבְרֵךְ וְנָתוֹן אֹתוֹ עַל כָּל־אֶרֶץ מִצְרָיִם׃", 41.44. "וַיֹּאמֶר פַּרְעֹה אֶל־יוֹסֵף אֲנִי פַרְעֹה וּבִלְעָדֶיךָ לֹא־יָרִים אִישׁ אֶת־יָדוֹ וְאֶת־רַגְלוֹ בְּכָל־אֶרֶץ מִצְרָיִם׃", 41.45. "וַיִּקְרָא פַרְעֹה שֵׁם־יוֹסֵף צָפְנַת פַּעְנֵחַ וַיִּתֶּן־לוֹ אֶת־אָסְנַת בַּת־פּוֹטִי פֶרַע כֹּהֵן אֹן לְאִשָּׁה וַיֵּצֵא יוֹסֵף עַל־אֶרֶץ מִצְרָיִם׃", 46.29. "וַיֶּאְסֹר יוֹסֵף מֶרְכַּבְתּוֹ וַיַּעַל לִקְרַאת־יִשְׂרָאֵל אָבִיו גֹּשְׁנָה וַיֵּרָא אֵלָיו וַיִּפֹּל עַל־צַוָּארָיו וַיֵּבְךְּ עַל־צַוָּארָיו עוֹד׃", 47.31. "וַיֹּאמֶר הִשָּׁבְעָה לִי וַיִּשָּׁבַע לוֹ וַיִּשְׁתַּחוּ יִשְׂרָאֵל עַל־רֹאשׁ הַמִּטָּה׃", 48.5. "וְעַתָּה שְׁנֵי־בָנֶיךָ הַנּוֹלָדִים לְךָ בְּאֶרֶץ מִצְרַיִם עַד־בֹּאִי אֵלֶיךָ מִצְרַיְמָה לִי־הֵם אֶפְרַיִם וּמְנַשֶּׁה כִּרְאוּבֵן וְשִׁמְעוֹן יִהְיוּ־לִי׃", 48.6. "וּמוֹלַדְתְּךָ אֲשֶׁר־הוֹלַדְתָּ אַחֲרֵיהֶם לְךָ יִהְיוּ עַל שֵׁם אֲחֵיהֶם יִקָּרְאוּ בְּנַחֲלָתָם׃", 49.3. "בַּמְּעָרָה אֲשֶׁר בִּשְׂדֵה הַמַּכְפֵּלָה אֲשֶׁר עַל־פְּנֵי־מַמְרֵא בְּאֶרֶץ כְּנָעַן אֲשֶׁר קָנָה אַבְרָהָם אֶת־הַשָּׂדֶה מֵאֵת עֶפְרֹן הַחִתִּי לַאֲחֻזַּת־קָבֶר׃", 49.3. "רְאוּבֵן בְּכֹרִי אַתָּה כֹּחִי וְרֵאשִׁית אוֹנִי יֶתֶר שְׂאֵת וְיֶתֶר עָז׃", 49.4. "פַּחַז כַּמַּיִם אַל־תּוֹתַר כִּי עָלִיתָ מִשְׁכְּבֵי אָבִיךָ אָז חִלַּלְתָּ יְצוּעִי עָלָה׃", 49.15. "וַיַּרְא מְנֻחָה כִּי טוֹב וְאֶת־הָאָרֶץ כִּי נָעֵמָה וַיֵּט שִׁכְמוֹ לִסְבֹּל וַיְהִי לְמַס־עֹבֵד׃", | 1.1. "In the beginning God created the heaven and the earth.", 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.’", 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.’", 9.20. "And Noah, the man of the land, began and planted a vineyard.", 12.11. "And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife: ‘Behold now, I know that thou art a fair woman to look upon.", 12.12. "And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife; and they will kill me, but thee they will keep alive.", 12.13. "Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.’", 12.14. "And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair.", 12.15. "And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house.", 12.16. "And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels.", 12.17. "And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife.", 12.18. "And Pharaoh called Abram, and said: ‘What is this that thou hast done unto me? why didst thou not tell me that she was thy wife?", 12.19. "Why saidst thou: She is my sister? so that I took her to be my wife; now therefore behold thy wife, take her, and go thy way.’", 12.20. "And Pharaoh gave men charge concerning him; and they brought him on the way, and his wife, and all that he had.", 14.18. "And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High.", 14.19. "And he blessed him, and said: ‘Blessed be Abram of God Most High, Maker of heaven and earth;", 14.20. "and blessed be God the Most High, who hath delivered thine enemies into thy hand.’ And he gave him a tenth of all.", 15.12. "And it came to pass, that, when the sun was going down, a deep sleep fell upon Abram; and, lo, a dread, even a great darkness, fell upon him.", 17.17. "Then Abraham fell upon his face, and laughed, and said in his heart: ‘Shall a child be born unto him that is a hundred years old? and shall Sarah, that is ninety years old, bear?’", 20.2. "And Abraham said of Sarah his wife: ‘She is my sister.’ And Abimelech king of Gerar sent, and took Sarah.", 20.3. "But God came to Abimelech in a dream of the night, and said to him: ‘Behold, thou shalt die, because of the woman whom thou hast taken; for she is a man’s wife.’", 20.4. "Now Abimelech had not come near her; and he said: ‘Lord, wilt Thou slay even a righteous nation?", 20.5. "Said he not himself unto me: She is my sister? and she, even she herself said: He is my brother. In the simplicity of my heart and the innocency of my hands have I done this.’", 20.6. "And God said unto him in the dream: ‘Yea, I know that in the simplicity of thy heart thou hast done this, and I also withheld thee from sinning against Me. Therefore suffered I thee not to touch her.", 20.7. "Now therefore restore the man’s wife; for he is a prophet, and he shall pray for thee, and thou shalt live; and if thou restore her not, know thou that thou shalt surely die, thou, and all that are thine.’", 20.8. "And Abimelech rose early in the morning, and called all his servants, and told all these things in their ears; and the men were sore afraid.", 20.9. "Then Abimelech called Abraham, and said unto him: ‘What hast thou done unto us? and wherein have I sinned against thee, that thou hast brought on me and on my kingdom a great sin? thou hast done deeds unto me that ought not to be done.’", 20.10. "And Abimelech said unto Abraham: ‘What sawest thou, that thou hast done this thing?’", 20.11. "And Abraham said: ‘Because I thought: Surely the fear of God is not in this place; and they will slay me for my wife’s sake.", 20.12. "And moreover she is indeed my sister, the daughter of my father, but not the daughter of my mother; and so she became my wife.", 20.13. "And it came to pass, when God caused me to wander from my father’s house, that I said unto her: This is thy kindness which thou shalt show unto me; at every place whither we shall come, say of me: He is my brother.’", 20.14. "And Abimelech took sheep and oxen, and men-servants and women-servants, and gave them unto Abraham, and restored him Sarah his wife.", 20.15. "And Abimelech said: ‘Behold, my land is before thee: dwell where it pleaseth thee.’", 20.16. "And unto Sarah he said: ‘Behold, I have given thy brother a thousand pieces of silver; behold, it is for thee a covering of the eyes to all that are with thee; and before all men thou art righted.’", 20.17. "And Abraham prayed unto God; and God healed Abimelech, and his wife, and his maid-servants; and they bore children.", 20.18. "For the LORD had fast closed up all the wombs of the house of Abimelech, because of Sarah Abraham’s wife.", 21.6. "And Sarah said: ‘God hath made laughter for me; every one that heareth will laugh on account of me.’", 21.33. "And Abraham planted a tamarisk-tree in Beer-sheba, and called there on the name of the LORD, the Everlasting God.", 26.8. "And it came to pass, when he had been there a long time, that Abimelech king of the Philistines looked out at a window, and saw, and, behold, Isaac was sporting with Rebekah his wife.", 28.21. "so that I come back to my father’s house in peace, then shall the LORD be my God,", 29.31. "And the LORD saw that Leah was hated, and he opened her womb; but Rachel was barren.", 29.35. "And she conceived again, and bore a son; and she said: ‘This time will I praise the LORD.’ Therefore she called his name Judah; and she left off bearing.", 30.9. "When Leah saw that she had left off bearing, she took Zilpah her handmaid, and gave her to Jacob to wife.", 30.17. "And God hearkened unto Leah, and she conceived, and bore Jacob a fifth son.", 30.18. "And Leah said: ‘God hath given me my hire, because I gave my handmaid to my husband. And she called his name Issachar.", 30.37. "And Jacob took him rods of fresh poplar, and of the almond and of the plane-tree; and peeled white streaks in them, making the white appear which was in the rods.", 35.22. "And it came to pass, while Israel dwelt in that land, that Reuben went and lay with Bilhah his father’s concubine; and Israel heard of it. Now the sons of Jacob were twelve:", 36.32. "And Bela the son of Beor reigned in Edom; and the name of his city was Dinhabah.", 36.33. "And Bela died, and Jobab the son of Zerah of Bozrah reigned in his stead.", 37.2. "These are the generations of Jacob. Joseph, being seventeen years old, was feeding the flock with his brethren, being still a lad even with the sons of Bilhah, and with the sons of Zilpah, his father’s wives; and Joseph brought evil report of them unto their father.", 41.39. "And Pharaoh said unto Joseph: ‘Forasmuch as God hath shown thee all this, there is none so discreet and wise as thou.", 41.40. "Thou shalt be over my house, and according unto thy word shall all my people be ruled; only in the throne will I be greater than thou.’", 41.41. "And Pharaoh said unto Joseph: ‘See, I have set thee over all the land of Egypt.’", 41.42. "And Pharaoh took off his signet ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck.", 41.43. "And he made him to ride in the second chariot which he had; and they cried before him: ‘Abrech’; and he set him over all the land of Egypt.", 41.44. "And Pharaoh said unto Joseph: ‘I am Pharaoh, and without thee shall no man lift up his hand or his foot in all the land of Egypt.’", 41.45. "And Pharaoh called Joseph’s name Zaphenath-paneah; and he gave him to wife Asenath the daughter of Poti-phera priest of On. And Joseph went out over the land of Egypt.—", 46.29. "And Joseph made ready his chariot, and went up to meet Israel his father, to Goshen; and he presented himself unto him, and fell on his neck, and wept on his neck a good while.", 47.31. "And he said: ‘Swear unto me.’ And he swore unto him. And Israel bowed down upon the bed’s head.", 48.5. "And now thy two sons, who were born unto thee in the land of Egypt before I came unto thee into Egypt, are mine; Ephraim and Manasseh, even as Reuben and Simeon, shall be mine.", 48.6. "And thy issue, that thou begettest after them, shall be thine; they shall be called after the name of their brethren in their inheritance.", 49.3. "Reuben, thou art my first-born, My might, and the first-fruits of my strength; The excellency of dignity, and the excellency of power.", 49.4. "Unstable as water, have not thou the excellency; Because thou wentest up to thy father’s bed; Then defiledst thou it—he went up to my couch.", 49.15. "For he saw a resting-place that it was good, And the land that it was pleasant; And he bowed his shoulder to bear, And became a servant under task-work", |
|
| 16. Hebrew Bible, Judges, 5 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •biblical interpretation Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 114 |
17. Hebrew Bible, 2 Samuel, 1.10, 12.3 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 206; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 462| 12.3. "וַיִּקַּח אֶת־עֲטֶרֶת־מַלְכָּם מֵעַל רֹאשׁוֹ וּמִשְׁקָלָהּ כִּכַּר זָהָב וְאֶבֶן יְקָרָה וַתְּהִי עַל־רֹאשׁ דָּוִד וּשְׁלַל הָעִיר הוֹצִיא הַרְבֵּה מְאֹד׃", 12.3. "וְלָרָשׁ אֵין־כֹּל כִּי אִם־כִּבְשָׂה אַחַת קְטַנָּה אֲשֶׁר קָנָה וַיְחַיֶּהָ וַתִּגְדַּל עִמּוֹ וְעִם־בָּנָיו יַחְדָּו מִפִּתּוֹ תֹאכַל וּמִכֹּסוֹ תִשְׁתֶּה וּבְחֵיקוֹ תִשְׁכָּב וַתְּהִי־לוֹ כְּבַת׃", | 1.10. "So I stood beside him, and slew him, because I was sure that he could not live after he was fallen: and I took the crown that was upon his head, and the bracelet that was on his arm, and have brought them here to my lord.", 12.3. "but the poor man had nothing, except one little ewe lamb, which he had bought and reared: and it grew up together with him, and with his children; it did eat of his own bread, and drank of his own cup, and lay in his bosom, and was like a daughter to him.", |
|
18. Hebrew Bible, 1 Samuel, 1.23, 2.22, 2.27-2.36, 31.4 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •biblical interpretation, •bible/biblical, interpretation Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 206; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 190, 384| 1.23. "וַיֹּאמֶר לָהּ אֶלְקָנָה אִישָׁהּ עֲשִׂי הַטּוֹב בְּעֵינַיִךְ שְׁבִי עַד־גָּמְלֵךְ אֹתוֹ אַךְ יָקֵם יְהוָה אֶת־דְּבָרוֹ וַתֵּשֶׁב הָאִשָּׁה וַתֵּינֶק אֶת־בְּנָהּ עַד־גָּמְלָהּ אֹתוֹ׃", 2.22. "וְעֵלִי זָקֵן מְאֹד וְשָׁמַע אֵת כָּל־אֲשֶׁר יַעֲשׂוּן בָּנָיו לְכָל־יִשְׂרָאֵל וְאֵת אֲשֶׁר־יִשְׁכְּבוּן אֶת־הַנָּשִׁים הַצֹּבְאוֹת פֶּתַח אֹהֶל מוֹעֵד׃", 2.27. "וַיָּבֹא אִישׁ־אֱלֹהִים אֶל־עֵלִי וַיֹּאמֶר אֵלָיו כֹּה אָמַר יְהוָה הֲנִגְלֹה נִגְלֵיתִי אֶל־בֵּית אָבִיךָ בִּהְיוֹתָם בְּמִצְרַיִם לְבֵית פַּרְעֹה׃", 2.28. "וּבָחֹר אֹתוֹ מִכָּל־שִׁבְטֵי יִשְׂרָאֵל לִי לְכֹהֵן לַעֲלוֹת עַל־מִזְבְּחִי לְהַקְטִיר קְטֹרֶת לָשֵׂאת אֵפוֹד לְפָנָי וָאֶתְּנָה לְבֵית אָבִיךָ אֶת־כָּל־אִשֵּׁי בְּנֵי יִשְׂרָאֵל׃", 2.29. "לָמָּה תִבְעֲטוּ בְּזִבְחִי וּבְמִנְחָתִי אֲשֶׁר צִוִּיתִי מָעוֹן וַתְּכַבֵּד אֶת־בָּנֶיךָ מִמֶּנִּי לְהַבְרִיאֲכֶם מֵרֵאשִׁית כָּל־מִנְחַת יִשְׂרָאֵל לְעַמִּי׃", 2.31. "הִנֵּה יָמִים בָּאִים וְגָדַעְתִּי אֶת־זְרֹעֲךָ וְאֶת־זְרֹעַ בֵּית אָבִיךָ מִהְיוֹת זָקֵן בְּבֵיתֶךָ׃", 2.32. "וְהִבַּטְתָּ צַר מָעוֹן בְּכֹל אֲשֶׁר־יֵיטִיב אֶת־יִשְׂרָאֵל וְלֹא־יִהְיֶה זָקֵן בְּבֵיתְךָ כָּל־הַיָּמִים׃", 2.33. "וְאִישׁ לֹא־אַכְרִית לְךָ מֵעִם מִזְבְּחִי לְכַלּוֹת אֶת־עֵינֶיךָ וְלַאֲדִיב אֶת־נַפְשֶׁךָ וְכָל־מַרְבִּית בֵּיתְךָ יָמוּתוּ אֲנָשִׁים׃", 2.34. "וְזֶה־לְּךָ הָאוֹת אֲשֶׁר יָבֹא אֶל־שְׁנֵי בָנֶיךָ אֶל־חָפְנִי וּפִינְחָס בְּיוֹם אֶחָד יָמוּתוּ שְׁנֵיהֶם׃", 2.35. "וַהֲקִימֹתִי לִי כֹּהֵן נֶאֱמָן כַּאֲשֶׁר בִּלְבָבִי וּבְנַפְשִׁי יַעֲשֶׂה וּבָנִיתִי לוֹ בַּיִת נֶאֱמָן וְהִתְהַלֵּךְ לִפְנֵי־מְשִׁיחִי כָּל־הַיָּמִים׃", 2.36. "וְהָיָה כָּל־הַנּוֹתָר בְּבֵיתְךָ יָבוֹא לְהִשְׁתַּחֲוֺת לוֹ לַאֲגוֹרַת כֶּסֶף וְכִכַּר־לָחֶם וְאָמַר סְפָחֵנִי נָא אֶל־אַחַת הַכְּהֻנּוֹת לֶאֱכֹל פַּת־לָחֶם׃", 31.4. "וַיֹּאמֶר שָׁאוּל לְנֹשֵׂא כֵלָיו שְׁלֹף חַרְבְּךָ וְדָקְרֵנִי בָהּ פֶּן־יָבוֹאוּ הָעֲרֵלִים הָאֵלֶּה וּדְקָרֻנִי וְהִתְעַלְּלוּ־בִי וְלֹא אָבָה נֹשֵׂא כֵלָיו כִּי יָרֵא מְאֹד וַיִּקַּח שָׁאוּל אֶת־הַחֶרֶב וַיִּפֹּל עָלֶיהָ׃", | 1.23. "And Elqana her husband said to her, Do what seems good in thy eyes; tarry until thou hast weaned him; only may the Lord establish his word. So the woman remained and nursed her son until she weaned him.", 2.22. "Now ῾Eli was very old, and heard all that his sons did to all Yisra᾽el; and how they lay with the women that assembled at the door of the Tent of Meeting.", 2.27. "And there came a man of God to ῾Eli and said to him, Thus says the Lord, Did I not appear to the house of thy father, when they were in Miżrayim in the house of Par῾o?", 2.28. "And did I choose him out of all the tribes of Yisra᾽el to be my priest, to offer upon my altar, to burn incense, to wear an efod before me? and did I give to the house of thy father all the offerings made by fire of the children of Yisra᾽el?", 2.29. "Wherefore do you kick at my sacrifice and at my offering, which I have commanded in my habitation; and honourest thy sons above me, to make yourselves fat with the chiefest of all the offerings of Yisra᾽el my people?", 2.30. "Wherefore the Lord God of Yisra᾽el says, I said indeed that thy house, and the house of thy father, should walk before me forever; but now the Lord says, Far be it from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed.", 2.31. "Behold, the days come, that I will cut off thy arm, and the arm of thy father’s house, that there shall not be an old man in thy house.", 2.32. "And thou shalt see a rival in thy habitation, enjoying all wealth which God shall give Yisra᾽el: and there shall not be an old man in thy house forever.", 2.33. "And thy descendants shall I not cut off from my altar, but they shall be there to consume thy eyes, and to grieve thy heart: and all the greater folk of thy house shall die in the flower of their age.", 2.34. "And this shall be a sign to thee, that shall come upon thy two sons, on Ĥofni and Pineĥas; in one day they shall die both of them.", 2.35. "And I will raise me up a faithful priest, that shall do according to that which is in my heart and in my mind: and I will build him a sure house; and he shall walk before my anointed forever.", 2.36. "And it shall come to pass, that everyone that is left in thy house shall come and crouch to him for a piece of silver and a loaf of bread, and shall say, Put me, I pray thee, into one of the priests’ offices, that I may eat a piece of bread.", 31.4. "Then Sha᾽ul said to his armourbearer, Draw thy sword, and pierce me with it; lest these uncircumcised come and pierce me, and abuse me. But his armourbearer would not; for he was very much afraid. Therefore Sha᾽ul took a sword, and fell on it.", |
|
19. Hebrew Bible, Isaiah, 1.26, 7.14, 19.16-19.25, 21.9, 41.2, 53.10 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 146; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 30; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 333, 335, 415; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 79| 1.26. "וְאָשִׁיבָה שֹׁפְטַיִךְ כְּבָרִאשֹׁנָה וְיֹעֲצַיִךְ כְּבַתְּחִלָּה אַחֲרֵי־כֵן יִקָּרֵא לָךְ עִיר הַצֶּדֶק קִרְיָה נֶאֱמָנָה׃", 7.14. "לָכֵן יִתֵּן אֲדֹנָי הוּא לָכֶם אוֹת הִנֵּה הָעַלְמָה הָרָה וְיֹלֶדֶת בֵּן וְקָרָאת שְׁמוֹ עִמָּנוּ אֵל׃", 19.16. "בַּיּוֹם הַהוּא יִהְיֶה מִצְרַיִם כַּנָּשִׁים וְחָרַד וּפָחַד מִפְּנֵי תְּנוּפַת יַד־יְהוָה צְבָאוֹת אֲשֶׁר־הוּא מֵנִיף עָלָיו׃", 19.17. "וְהָיְתָה אַדְמַת יְהוּדָה לְמִצְרַיִם לְחָגָּא כֹּל אֲשֶׁר יַזְכִּיר אֹתָהּ אֵלָיו יִפְחָד מִפְּנֵי עֲצַת יְהוָה צְבָאוֹת אֲשֶׁר־הוּא יוֹעֵץ עָלָיו׃", 19.18. "בַּיּוֹם הַהוּא יִהְיוּ חָמֵשׁ עָרִים בְּאֶרֶץ מִצְרַיִם מְדַבְּרוֹת שְׂפַת כְּנַעַן וְנִשְׁבָּעוֹת לַיהוָה צְבָאוֹת עִיר הַהֶרֶס יֵאָמֵר לְאֶחָת׃", 19.19. "בַּיּוֹם הַהוּא יִהְיֶה מִזְבֵּחַ לַיהוָה בְּתוֹךְ אֶרֶץ מִצְרָיִם וּמַצֵּבָה אֵצֶל־גְּבוּלָהּ לַיהוָה׃", 19.21. "וְנוֹדַע יְהוָה לְמִצְרַיִם וְיָדְעוּ מִצְרַיִם אֶת־יְהוָה בַּיּוֹם הַהוּא וְעָבְדוּ זֶבַח וּמִנְחָה וְנָדְרוּ־נֵדֶר לַיהוָה וְשִׁלֵּמוּ׃", 19.22. "וְנָגַף יְהוָה אֶת־מִצְרַיִם נָגֹף וְרָפוֹא וְשָׁבוּ עַד־יְהוָה וְנֶעְתַּר לָהֶם וּרְפָאָם׃", 19.23. "בַּיּוֹם הַהוּא תִּהְיֶה מְסִלָּה מִמִּצְרַיִם אַשּׁוּרָה וּבָא־אַשּׁוּר בְּמִצְרַיִם וּמִצְרַיִם בְּאַשּׁוּר וְעָבְדוּ מִצְרַיִם אֶת־אַשּׁוּר׃", 19.24. "בַּיּוֹם הַהוּא יִהְיֶה יִשְׂרָאֵל שְׁלִישִׁיָּה לְמִצְרַיִם וּלְאַשּׁוּר בְּרָכָה בְּקֶרֶב הָאָרֶץ׃", 19.25. "אֲשֶׁר בֵּרֲכוֹ יְהוָה צְבָאוֹת לֵאמֹר בָּרוּךְ עַמִּי מִצְרַיִם וּמַעֲשֵׂה יָדַי אַשּׁוּר וְנַחֲלָתִי יִשְׂרָאֵל׃", 21.9. "וְהִנֵּה־זֶה בָא רֶכֶב אִישׁ צֶמֶד פָּרָשִׁים וַיַּעַן וַיֹּאמֶר נָפְלָה נָפְלָה בָּבֶל וְכָל־פְּסִילֵי אֱלֹהֶיהָ שִׁבַּר לָאָרֶץ׃", 41.2. "לְמַעַן יִרְאוּ וְיֵדְעוּ וְיָשִׂימוּ וְיַשְׂכִּילוּ יַחְדָּו כִּי יַד־יְהוָה עָשְׂתָה זֹּאת וּקְדוֹשׁ יִשְׂרָאֵל בְּרָאָהּ׃", 41.2. "מִי הֵעִיר מִמִּזְרָח צֶדֶק יִקְרָאֵהוּ לְרַגְלוֹ יִתֵּן לְפָנָיו גּוֹיִם וּמְלָכִים יַרְדְּ יִתֵּן כֶּעָפָר חַרְבּוֹ כְּקַשׁ נִדָּף קַשְׁתּוֹ׃", | 1.26. "And I will restore thy judges as at the first, And thy counsellors as at the beginning; Afterward thou shalt be called The city of righteousness, The faithful city.", 7.14. "Therefore the Lord Himself shall give you a sign: behold, the young woman shall conceive, and bear a son, and shall call his name Immanuel.", 19.16. "In that day shall Egypt be like unto women; and it shall tremble and fear because of the shaking of the hand of the LORD of hosts, which He shaketh over it.", 19.17. "And the land of Judah shall become a terror unto Egypt, whensoever one maketh mention thereof to it; it shall be afraid, because of the purpose of the LORD of hosts, which He purposeth against it.", 19.18. "In that day there shall be five cities in the land of Egypt that speak the language of Canaan, and swear to the LORD of hosts; one shall be called The city of destruction.", 19.19. "In that day shall there be an altar to the LORD in the midst of the land of Egypt, and a pillar at the border thereof to the LORD.", 19.20. "And it shall be for a sign and for a witness unto the LORD of hosts in the land of Egypt; for they shall cry unto the LORD because of the oppressors, and He will send them a saviour, and a defender, who will deliver them.", 19.21. "And the LORD shall make Himself known to Egypt, and the Egyptians shall know the LORD in that day; yea, they shall worship with sacrifice and offering, and shall vow a vow unto the LORD, and shall perform it.", 19.22. "And the LORD will smite Egypt, smiting and healing; and they shall return unto the LORD, and He will be entreated of them, and will heal them.", 19.23. "In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria; and the Egyptians shall worship with the Assyrians.", 19.24. "In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the earth;", 19.25. "for that the LORD of hosts hath blessed him, saying: ‘Blessed be Egypt My people and Assyria the work of My hands, and Israel Mine inheritance.’", 21.9. "And, behold, there came a troop of men, horsemen by pairs. And he spoke and said: ‘Fallen, fallen is Babylon; And all the graven images of her gods are broken unto the ground.’", 41.2. "Who hath raised up one from the east, At whose steps victory attendeth? He giveth nations before him, And maketh him rule over kings; His sword maketh them as the dust, His bow as the driven stubble.", 53.10. "Yet it pleased the LORD to crush him by disease; To see if his soul would offer itself in restitution, That he might see his seed, prolong his days, And that the purpose of the LORD might prosper by his hand:", |
|
| 20. Septuagint, Isaiah, 24.23, 35.2, 45.13, 45.22-45.23, 61.2, 62.1 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •biblical interpretation Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 92, 95, 114, 163 |
| 21. Hebrew Bible, Ezekiel, 40-45, 47-48, 46 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 384 |
22. Hebrew Bible, 1 Chronicles, 5.1-5.2, 10.4, 15.17-15.19, 16.5-16.37, 25.1-25.9 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •biblical interpretation •biblical interpretation, in book of jubilees •biblical interpretation, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 205, 206; Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 110, 115| 5.1. "וּבְנֵי רְאוּבֵן בְּכוֹר־יִשְׂרָאֵל כִּי הוּא הַבְּכוֹר וּבְחַלְּלוֹ יְצוּעֵי אָבִיו נִתְּנָה בְּכֹרָתוֹ לִבְנֵי יוֹסֵף בֶּן־יִשְׂרָאֵל וְלֹא לְהִתְיַחֵשׂ לַבְּכֹרָה׃", 5.1. "וּבִימֵי שָׁאוּל עָשׂוּ מִלְחָמָה עִם־הַהַגְרִאִים וַיִּפְּלוּ בְּיָדָם וַיֵּשְׁבוּ בְּאָהֳלֵיהֶם עַל־כָּל־פְּנֵי מִזְרָח לַגִּלְעָד׃", 5.2. "וַיֵּעָזְרוּ עֲלֵיהֶם וַיִּנָּתְנוּ בְיָדָם הַהַגְרִיאִים וְכֹל שֶׁעִמָּהֶם כִּי לֵאלֹהִים זָעֲקוּ בַּמִּלְחָמָה וְנַעְתּוֹר לָהֶם כִּי־בָטְחוּ בוֹ׃", 5.2. "כִּי יְהוּדָה גָּבַר בְּאֶחָיו וּלְנָגִיד מִמֶּנּוּ וְהַבְּכֹרָה לְיוֹסֵף׃", 10.4. "וַיֹּאמֶר שָׁאוּל אֶל־נֹשֵׂא כֵלָיו שְׁלֹף חַרְבְּךָ וְדָקְרֵנִי בָהּ פֶּן־יָבֹאוּ הָעֲרֵלִים הָאֵלֶּה וְהִתְעַלְּלוּ־בִי וְלֹא אָבָה נֹשֵׂא כֵלָיו כִּי יָרֵא מְאֹד וַיִּקַּח שָׁאוּל אֶת־הַחֶרֶב וַיִּפֹּל עָלֶיהָ׃", 15.17. "וַיַּעֲמִידוּ הַלְוִיִּם אֵת הֵימָן בֶּן־יוֹאֵל וּמִן־אֶחָיו אָסָף בֶּן־בֶּרֶכְיָהוּ וּמִן־בְּנֵי מְרָרִי אֲחֵיהֶם אֵיתָן בֶּן־קוּשָׁיָהוּ׃", 15.18. "וְעִמָּהֶם אֲחֵיהֶם הַמִּשְׁנִים זְכַרְיָהוּ בֵּן וְיַעֲזִיאֵל וּשְׁמִירָמוֹת וִיחִיאֵל וְעֻנִּי אֱלִיאָב וּבְנָיָהוּ וּמַעֲשֵׂיָהוּ וּמַתִּתְיָהוּ וֶאֱלִיפְלֵהוּ וּמִקְנֵיָהוּ וְעֹבֵד אֱדֹם וִיעִיאֵל הַשֹּׁעֲרִים׃", 15.19. "וְהַמְשֹׁרְרִים הֵימָן אָסָף וְאֵיתָן בִּמְצִלְתַּיִם נְחֹשֶׁת לְהַשְׁמִיעַ׃", 16.5. "אָסָף הָרֹאשׁ וּמִשְׁנֵהוּ זְכַרְיָה יְעִיאֵל וּשְׁמִירָמוֹת וִיחִיאֵל וּמַתִּתְיָה וֶאֱלִיאָב וּבְנָיָהוּ וְעֹבֵד אֱדֹם וִיעִיאֵל בִּכְלֵי נְבָלִים וּבְכִנֹּרוֹת וְאָסָף בַּמְצִלְתַּיִם מַשְׁמִיעַ׃", 16.6. "וּבְנָיָהוּ וְיַחֲזִיאֵל הַכֹּהֲנִים בַּחֲצֹצְרוֹת תָּמִיד לִפְנֵי אֲרוֹן בְּרִית־הָאֱלֹהִים׃", 16.7. "בַּיּוֹם הַהוּא אָז נָתַן דָּוִיד בָּרֹאשׁ לְהֹדוֹת לַיהוָה בְּיַד־אָסָף וְאֶחָיו׃", 16.8. "הוֹדוּ לַיהוָה קִרְאוּ בִשְׁמוֹ הוֹדִיעוּ בָעַמִּים עֲלִילֹתָיו׃", 16.9. "שִׁירוּ לוֹ זַמְּרוּ־לוֹ שִׂיחוּ בְּכָל־נִפְלְאֹתָיו׃", 16.11. "דִּרְשׁוּ יְהוָה וְעֻזּוֹ בַּקְּשׁוּ פָנָיו תָּמִיד׃", 16.12. "זִכְרוּ נִפְלְאֹתָיו אֲשֶׁר עָשָׂה מֹפְתָיו וּמִשְׁפְּטֵי־פִיהוּ׃", 16.13. "זֶרַע יִשְׂרָאֵל עַבְדּוֹ בְּנֵי יַעֲקֹב בְּחִירָיו׃", 16.14. "הוּא יְהוָה אֱלֹהֵינוּ בְּכָל־הָאָרֶץ מִשְׁפָּטָיו׃", 16.15. "זִכְרוּ לְעוֹלָם בְּרִיתוֹ דָּבָר צִוָּה לְאֶלֶף דּוֹר׃", 16.16. "אֲשֶׁר כָּרַת אֶת־אַבְרָהָם וּשְׁבוּעָתוֹ לְיִצְחָק׃", 16.17. "וַיַּעֲמִידֶהָ לְיַעֲקֹב לְחֹק לְיִשְׂרָאֵל בְּרִית עוֹלָם׃", 16.18. "לֵאמֹר לְךָ אֶתֵּן אֶרֶץ־כְּנָעַן חֶבֶל נַחֲלַתְכֶם׃", 16.19. "בִּהְיוֹתְכֶם מְתֵי מִסְפָּר כִּמְעַט וְגָרִים בָּהּ׃", 16.21. "לֹא־הִנִּיחַ לְאִישׁ לְעָשְׁקָם וַיּוֹכַח עֲלֵיהֶם מְלָכִים׃", 16.22. "אַל־תִּגְּעוּ בִּמְשִׁיחָי וּבִנְבִיאַי אַל־תָּרֵעוּ׃", 16.23. "שִׁירוּ לַיהוָה כָּל־הָאָרֶץ בַּשְּׂרוּ מִיּוֹם־אֶל־יוֹם יְשׁוּעָתוֹ׃", 16.24. "סַפְּרוּ בַגּוֹיִם אֶת־כְּבוֹדוֹ בְּכָל־הָעַמִּים נִפְלְאֹתָיו׃", 16.25. "כִּי גָדוֹל יְהוָה וּמְהֻלָּל מְאֹד וְנוֹרָא הוּא עַל־כָּל־אֱלֹהִים׃", 16.26. "כִּי כָּל־אֱלֹהֵי הָעַמִּים אֱלִילִים וַיהוָה שָׁמַיִם עָשָׂה׃", 16.27. "הוֹד וְהָדָר לְפָנָיו עֹז וְחֶדְוָה בִּמְקֹמוֹ׃", 16.28. "הָבוּ לַיהוָה מִשְׁפְּחוֹת עַמִּים הָבוּ לַיהוָה כָּבוֹד וָעֹז׃", 16.29. "הָבוּ לַיהוָה כְּבוֹד שְׁמוֹ שְׂאוּ מִנְחָה וּבֹאוּ לְפָנָיו הִשְׁתַּחֲווּ לַיהוָה בְּהַדְרַת־קֹדֶשׁ׃", 16.31. "יִשְׂמְחוּ הַשָּׁמַיִם וְתָגֵל הָאָרֶץ וְיֹאמְרוּ בַגּוֹיִם יְהוָה מָלָךְ׃", 16.32. "יִרְעַם הַיָּם וּמְלוֹאוֹ יַעֲלֹץ הַשָּׂדֶה וְכָל־אֲשֶׁר־בּוֹ׃", 16.33. "אָז יְרַנְּנוּ עֲצֵי הַיָּעַר מִלִּפְנֵי יְהוָה כִּי־בָא לִשְׁפּוֹט אֶת־הָאָרֶץ׃", 16.34. "הוֹדוּ לַיהוָה כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ׃", 16.35. "וְאִמְרוּ הוֹשִׁיעֵנוּ אֱלֹהֵי יִשְׁעֵנוּ וְקַבְּצֵנוּ וְהַצִּילֵנוּ מִן־הַגּוֹיִם לְהֹדוֹת לְשֵׁם קָדְשֶׁךָ לְהִשְׁתַּבֵּחַ בִּתְהִלָּתֶךָ׃", 16.36. "בָּרוּךְ יְהוָה אֱלֹהֵי יִשְׂרָאֵל מִן־הָעוֹלָם וְעַד הָעֹלָם וַיֹּאמְרוּ כָל־הָעָם אָמֵן וְהַלֵּל לַיהוָה׃", 16.37. "וַיַּעֲזָב־שָׁם לִפְנֵי אֲרוֹן בְּרִית־יְהוָה לְאָסָף וּלְאֶחָיו לְשָׁרֵת לִפְנֵי הָאָרוֹן תָּמִיד לִדְבַר־יוֹם בְּיוֹמוֹ׃", 25.1. "הַשְּׁלִשִׁי זַכּוּר בָּנָיו וְאֶחָיו שְׁנֵים עָשָׂר׃", 25.1. "וַיַּבְדֵּל דָּוִיד וְשָׂרֵי הַצָּבָא לַעֲבֹדָה לִבְנֵי אָסָף וְהֵימָן וִידוּתוּן הנביאים [הַנִּבְּאִים] בְּכִנֹּרוֹת בִּנְבָלִים וּבִמְצִלְתָּיִם וַיְהִי מִסְפָּרָם אַנְשֵׁי מְלָאכָה לַעֲבֹדָתָם׃", 25.2. "לִשְׁלֹשָׁה עָשָׂר שׁוּבָאֵל בָּנָיו וְאֶחָיו שְׁנֵים עָשָׂר׃", 25.2. "לִבְנֵי אָסָף זַכּוּר וְיוֹסֵף וּנְתַנְיָה וַאֲשַׂרְאֵלָה בְּנֵי אָסָף עַל יַד־אָסָף הַנִּבָּא עַל־יְדֵי הַמֶּלֶךְ׃", 25.3. "לִידוּתוּן בְּנֵי יְדוּתוּן גְּדַלְיָהוּ וּצְרִי וִישַׁעְיָהוּ חֲשַׁבְיָהוּ וּמַתִּתְיָהוּ שִׁשָּׁה עַל יְדֵי אֲבִיהֶם יְדוּתוּן בַּכִּנּוֹר הַנִּבָּא עַל־הֹדוֹת וְהַלֵּל לַיהוָה׃", 25.3. "לִשְׁלֹשָׁה וְעֶשְׂרִים לְמַחֲזִיאוֹת בָּנָיו וְאֶחָיו שְׁנֵים עָשָׂר׃", 25.4. "לְהֵימָן בְּנֵי הֵימָן בֻּקִּיָּהוּ מַתַּנְיָהוּ עֻזִּיאֵל שְׁבוּאֵל וִירִימוֹת חֲנַנְיָה חֲנָנִי אֱלִיאָתָה גִדַּלְתִּי וְרֹמַמְתִּי עֶזֶר יָשְׁבְּקָשָׁה מַלּוֹתִי הוֹתִיר מַחֲזִיאוֹת׃", 25.5. "כָּל־אֵלֶּה בָנִים לְהֵימָן חֹזֵה הַמֶּלֶךְ בְּדִבְרֵי הָאֱלֹהִים לְהָרִים קָרֶן וַיִּתֵּן הָאֱלֹהִים לְהֵימָן בָּנִים אַרְבָּעָה עָשָׂר וּבָנוֹת שָׁלוֹשׁ׃", 25.6. "כָּל־אֵלֶּה עַל־יְדֵי אֲבִיהֶם בַּשִּׁיר בֵּית יְהוָה בִּמְצִלְתַּיִם נְבָלִים וְכִנֹּרוֹת לַעֲבֹדַת בֵּית הָאֱלֹהִים עַל יְדֵי הַמֶּלֶךְ אָסָף וִידוּתוּן וְהֵימָן׃", 25.7. "וַיְהִי מִסְפָּרָם עִם־אֲחֵיהֶם מְלֻמְּדֵי־שִׁיר לַיהוָה כָּל־הַמֵּבִין מָאתַיִם שְׁמוֹנִים וּשְׁמוֹנָה׃", 25.8. "וַיַּפִּילוּ גּוֹרָלוֹת מִשְׁמֶרֶת לְעֻמַּת כַּקָּטֹן כַּגָּדוֹל מֵבִין עִם־תַּלְמִיד׃", 25.9. "וַיֵּצֵא הַגּוֹרָל הָרִאשׁוֹן לְאָסָף לְיוֹסֵף גְּדַלְיָהוּ הַשֵּׁנִי הוּא־וְאֶחָיו וּבָנָיו שְׁנֵים עָשָׂר׃", | 5.1. "And the sons of Reuben the first-born of Israel—for he was the first-born; but, forasmuch as he defiled his father’s couch, his birthright was given unto the sons of Joseph the son of Israel, yet not so that he was to be reckoned in the genealogy as first-born.", 5.2. "For Judah prevailed above his brethren, and of him came he that is the prince; but the birthright was Joseph’s—", 10.4. "Then said Saul unto his armour-bearer: ‘Draw thy sword, and thrust me through therewith; lest these uncircumcised come and make a mock of me.’ But his armour-bearer would not; for he was sore afraid. Therefore Saul took his sword, and fell upon it.", 15.17. "So the Levites appointed Heman the son of Joel; and of his brethren, Asaph the son of Berechiah; and of the sons of Merari their brethren, Ethan the son of Kushaiah;", 15.18. "and with them their brethren of the second degree, Zechariah, Ben, and Jaaziel, and Shemiramoth, and Jehiel, and Unni, Eliab, and Benaiah, and Maaseiah, and Mattithiah, and Eliphalehu, and Mikneiah, and Obed-edom, and Jeiel, the doorkeepers.", 15.19. "So the singers, Heman, Asaph, and Ethan [, were appointed], with cymbals of brass to sound aloud;", 16.5. "Asaph the chief, and second to him Zechariah, Jeiel, and Shemiramoth, and Jehiel, and Mattithiah, and Eliab, and Benaiah, and Obed-edom, and Jeiel, with psalteries and with harps; and Asaph with cymbals, sounding aloud;", 16.6. "and Benaiah and Jahaziel the priests with trumpets continually, before the ark of the covet of God.", 16.7. "Then on that day did David first ordain to give thanks unto the LORD, by the hand of Asaph and his brethren.", 16.8. "O give thanks unto the LORD, call upon His name; Make known His doings among the peoples.", 16.9. "Sing unto Him, sing praises unto Him; Speak ye of all His marvellous works.", 16.10. "Glory ye in His holy name; Let the heart of them rejoice that seek the LORD.", 16.11. "Seek ye the LORD and His strength; Seek His face continually.", 16.12. "Remember His marvellous works that He hath done, His wonders, and the judgments of His mouth;", 16.13. "O ye seed of Israel His servant, Ye children of Jacob, His chosen ones.", 16.14. "He is the LORD our God; His judgments are in all the earth.", 16.15. "Remember His covet for ever, The word which He commanded to a thousand generations;", 16.16. "[The covet] which He made with Abraham, And His oath unto Isaac;", 16.17. "And He established it unto Jacob for a statute, To Israel for an everlasting covet;", 16.18. "Saying: ‘Unto thee will I give the land of Canaan, The lot of your inheritance.’", 16.19. "When ye were but a few men in number, Yea, very few, and sojourners in it,", 16.20. "And when they went about from nation to nation, And from one kingdom to another people,", 16.21. "He suffered no man to do them wrong, Yea, for their sake He reproved kings:", 16.22. "’Touch not Mine anointed ones, And do My prophets no harm.’", 16.23. "Sing unto the LORD, all the earth; Proclaim His salvation from day to day.", 16.24. "Declare His glory among the nations, His marvellous works among all the peoples.", 16.25. "For great is the LORD, and highly to be praised; He also is to be feared above all gods.", 16.26. "For all the gods of the peoples are things of nought; But the LORD made the heavens.", 16.27. "Honour and majesty are before Him; Strength and gladness are in His place.", 16.28. "Ascribe unto the LORD, ye kindreds of the peoples, Ascribe unto the LORD glory and strength.", 16.29. "Ascribe unto the LORD the glory due unto His name; Bring an offering, and come before Him; Worship the LORD in the beauty of holiness.", 16.30. "Tremble before Him, all the earth; The world also is established that it cannot be moved.", 16.31. "Let the heavens be glad, and let the earth rejoice; And let them say among the nations: ‘The LORD reigneth.’", 16.32. "Let the sea roar, and the fulness thereof; Let the field exult, and all that is therein;", 16.33. "Then shall the trees of the wood sing for joy, Before the LORD, for He is come to judge the earth.", 16.34. "O give thanks unto the LORD; for He is good; For His mercy endureth for ever.", 16.35. "And say ye: ‘Save us, O God of our salvation, And gather us together and deliver us from the nations, That we may give thanks unto Thy holy name, That we may triumph in Thy praise.’", 16.36. "Blessed be the LORD, the God of Israel, From everlasting even to everlasting. And all the people said: ‘Amen, ‘and praised the LORD.", 16.37. "So he left there, before the ark of the covet of the LORD, Asaph and his brethren, to minister before the ark continually, as every day’s work required;", 25.1. "Moreover David and the captains of the host separated for the service certain of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with harps, with psalteries, and with cymbals; and the number of them that did the work according to their service was:", 25.2. "of the sons of Asaph: Zaccur, and Joseph, and Nethaniah, and Asarelah, the sons of Asaph; under the hand of Asaph, who prophesied according to the direction of the king.", 25.3. "of Jeduthun: the sons of Jeduthun: Gedaliah, and Zeri, and Jeshaiah, Hashabiah, and Mattithiah, six; under the hands of their father Jeduthun with the harp, who prophesied in giving thanks and praising the LORD.", 25.4. "of Heman: the sons of Heman: Bukkiah, Mattaniah, Uzziel, Shebuel, and Jerimoth, Haiah, Hai, Eliathah, Giddalti, and Romamti-ezer, Joshbekashah, Mallothi, Hothir, Mahazioth;", 25.5. "all these were the sons of Heman the king’s seer in the things pertaining to God, to lift up the horn. And God gave to Heman fourteen sons and three daughters.", 25.6. "All these were under the hands of their fathers for song in the house of the LORD, with cymbals, psalteries, and harps, for the service of the house of God, according to the direction of the king—Asaph, Jeduthun, and Heman.", 25.7. "And the number of them, with their brethren that were instructed in singing unto the LORD, even all that were skilful, was two hundred fourscore and eight.", 25.8. "And they cast lots ward against [ward], as well the small as the great, the teacher as the scholar.", 25.9. "Now the first lot came forth for Asaph to Joseph; The second to Gedaliah; he and his brethren and sons were twelve;", |
|
23. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •biblical interpretation Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 251 | 509d. he said. Conceive then, said I, as we were saying, that there are these two entities, and that one of them is sovereign over the intelligible order and region and the other over the world of the eye-ball, not to say the sky-ball, but let that pass. You surely apprehend the two types, the visible and the intelligible. I do. Represent them then, as it were, by a line divided into two unequal sections and cut each section again in the same ratio (the section, that is, of the visible and that of the intelligible order), and then as an expression of the ratio of their comparative clearness and obscurity you will have, as one of the section |
|
24. Hebrew Bible, Nehemiah, 6.3, 8.1-8.8 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •bible/biblical, interpretation •biblical interpretation Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 105; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 190| 6.3. "וָאֶשְׁלְחָה עֲלֵיהֶם מַלְאָכִים לֵאמֹר מְלָאכָה גְדוֹלָה אֲנִי עֹשֶׂה וְלֹא אוּכַל לָרֶדֶת לָמָּה תִשְׁבַּת הַמְּלָאכָה כַּאֲשֶׁר אַרְפֶּהָ וְיָרַדְתִּי אֲלֵיכֶם׃", 8.1. "וַיֹּאמֶר לָהֶם לְכוּ אִכְלוּ מַשְׁמַנִּים וּשְׁתוּ מַמְתַקִּים וְשִׁלְחוּ מָנוֹת לְאֵין נָכוֹן לוֹ כִּי־קָדוֹשׁ הַיּוֹם לַאֲדֹנֵינוּ וְאַל־תֵּעָצֵבוּ כִּי־חֶדְוַת יְהוָה הִיא מָעֻזְּכֶם׃", 8.1. "וַיֵּאָסְפוּ כָל־הָעָם כְּאִישׁ אֶחָד אֶל־הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמָּיִם וַיֹּאמְרוּ לְעֶזְרָא הַסֹּפֵר לְהָבִיא אֶת־סֵפֶר תּוֹרַת מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה אֶת־יִשְׂרָאֵל׃", 8.2. "וַיָּבִיא עֶזְרָא הַכֹּהֵן אֶת־הַתּוֹרָה לִפְנֵי הַקָּהָל מֵאִישׁ וְעַד־אִשָּׁה וְכֹל מֵבִין לִשְׁמֹעַ בְּיוֹם אֶחָד לַחֹדֶשׁ הַשְּׁבִיעִי׃", 8.3. "וַיִּקְרָא־בוֹ לִפְנֵי הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמַּיִם מִן־הָאוֹר עַד־מַחֲצִית הַיּוֹם נֶגֶד הָאֲנָשִׁים וְהַנָּשִׁים וְהַמְּבִינִים וְאָזְנֵי כָל־הָעָם אֶל־סֵפֶר הַתּוֹרָה׃", 8.4. "וַיַּעֲמֹד עֶזְרָא הַסֹּפֵר עַל־מִגְדַּל־עֵץ אֲשֶׁר עָשׂוּ לַדָּבָר וַיַּעֲמֹד אֶצְלוֹ מַתִּתְיָה וְשֶׁמַע וַעֲנָיָה וְאוּרִיָּה וְחִלְקִיָּה וּמַעֲשֵׂיָה עַל־יְמִינוֹ וּמִשְּׂמֹאלוֹ פְּדָיָה וּמִישָׁאֵל וּמַלְכִּיָּה וְחָשֻׁם וְחַשְׁבַּדָּנָה זְכַרְיָה מְשֻׁלָּם׃", 8.5. "וַיִּפְתַּח עֶזְרָא הַסֵּפֶר לְעֵינֵי כָל־הָעָם כִּי־מֵעַל כָּל־הָעָם הָיָה וּכְפִתְחוֹ עָמְדוּ כָל־הָעָם׃", 8.6. "וַיְבָרֶךְ עֶזְרָא אֶת־יְהוָה הָאֱלֹהִים הַגָּדוֹל וַיַּעֲנוּ כָל־הָעָם אָמֵן אָמֵן בְּמֹעַל יְדֵיהֶם וַיִּקְּדוּ וַיִּשְׁתַּחֲוֻּ לַיהוָה אַפַּיִם אָרְצָה׃", 8.7. "וְיֵשׁוּעַ וּבָנִי וְשֵׁרֵבְיָה יָמִין עַקּוּב שַׁבְּתַי הוֹדִיָּה מַעֲשֵׂיָה קְלִיטָא עֲזַרְיָה יוֹזָבָד חָנָן פְּלָאיָה וְהַלְוִיִּם מְבִינִים אֶת־הָעָם לַתּוֹרָה וְהָעָם עַל־עָמְדָם׃", 8.8. "וַיִּקְרְאוּ בַסֵּפֶר בְּתוֹרַת הָאֱלֹהִים מְפֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָא׃", | 6.3. "And I sent messengers unto them, saying: ‘I am doing a great work, so that I cannot come down; why should the work cease, whilst I leave it, and come down to you?’", 8.1. "all the people gathered themselves together as one man into the broad place that was before the water gate; and they spoke unto Ezra the scribe to bring the book of the Law of Moses, which the LORD had commanded to Israel.", 8.2. "And Ezra the priest brought the Law before the congregation, both men and women, and all that could hear with understanding, upon the first day of the seventh month.", 8.3. "And he read therein before the broad place that was before the water gate from early morning until midday, in the presence of the men and the women, and of those that could understand; and the ears of all the people were attentive unto the book of the Law.", 8.4. "And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchijah, and Hashum, and Hashbaddanah, Zechariah, and Meshullam.", 8.5. "And Ezra opened the book in the sight of all the people—for he was above all the people—and when he opened it, all the people stood up.", 8.6. "And Ezra blessed the LORD, the great God. And all the people answered: ‘Amen, Amen’, with the lifting up of their hands; and they bowed their heads, and fell down before the LORD with their faces to the ground.", 8.7. "Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Ha, Pelaiah, even the Levites, caused the people to understand the Law; and the people stood in their place.", 8.8. "And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading.", |
|
25. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •symbolic interpretation, of biblical figures Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 283| 67b. αὐτῶν πᾶν τὸ εἰλικρινές, τοῦτο δ’ ἐστὶν ἴσως τὸ ἀληθές: μὴ καθαρῷ γὰρ καθαροῦ ἐφάπτεσθαι μὴ οὐ θεμιτὸν ᾖ. τοιαῦτα οἶμαι, ὦ Σιμμία , ἀναγκαῖον εἶναι πρὸς ἀλλήλους λέγειν τε καὶ δοξάζειν πάντας τοὺς ὀρθῶς φιλομαθεῖς. ἢ οὐ δοκεῖ σοι οὕτως; | 67b. and that is, perhaps, the truth. For it cannot be that the impure attain the pure. Such words as these, I think, Simmias, all who are rightly lovers of knowledge must say to each other and such must be their thoughts. Do you not agree? Most assuredly, Socrates. Then, said Socrates, if this is true, my friend, I have great hopes that when I reach the place to which I am going, I shall there, if anywhere, attain fully to that which has been my chief object in my past life, so that the journey which is now |
|
| 26. Aristotle, Memory And Reminiscence, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •typology, interpretation of biblical books other than song of songs Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 31 |
| 27. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •typology, interpretation of biblical books other than song of songs Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 32 |
28. Anon., 1 Enoch, 10-11, 6-7, 9, 8 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 106 | 8. And Azazel taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all,colouring tinctures. And there arose much godlessness, and they committed fornication, and they,were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, 'Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon. And as men perished, they cried, and their cry went up to heaven . . . |
|
29. Hebrew Bible, Daniel, 1.6-1.7, 1.11, 1.19, 2.17, 7.7 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 204; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 30| 1.6. "וַיְהִי בָהֶם מִבְּנֵי יְהוּדָה דָּנִיֵּאל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה׃", 1.7. "וַיָּשֶׂם לָהֶם שַׂר הַסָּרִיסִים שֵׁמוֹת וַיָּשֶׂם לְדָנִיֵּאל בֵּלְטְשַׁאצַּר וְלַחֲנַנְיָה שַׁדְרַךְ וּלְמִישָׁאֵל מֵישַׁךְ וְלַעֲזַרְיָה עֲבֵד נְגוֹ׃", 1.11. "וַיֹּאמֶר דָּנִיֵּאל אֶל־הַמֶּלְצַר אֲשֶׁר מִנָּה שַׂר הַסָּרִיסִים עַל־דָּנִיֵּאל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה׃", 1.19. "וַיְדַבֵּר אִתָּם הַמֶּלֶךְ וְלֹא נִמְצָא מִכֻּלָּם כְּדָנִיֵּאל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה וַיַּעַמְדוּ לִפְנֵי הַמֶּלֶךְ׃", 2.17. "אֱדַיִן דָּנִיֵּאל לְבַיְתֵהּ אֲזַל וְלַחֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה חַבְרוֹהִי מִלְּתָא הוֹדַע׃", 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׃", | 1.6. "Now among these were, of the children of Judah, Daniel, Haiah, Mishael, and Azariah.", 1.7. "And the chief of the officers gave names unto them: unto Daniel he gave the name of Belteshazzar; and to Haiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abed-nego.", 1.11. "Then said Daniel to the steward, whom the chief of the officers had appointed over Daniel, Haiah, Mishael, and Azariah:", 1.19. "And the king spoke with them; and among them all was found none like Daniel, Haiah, Mishael, and Azariah; therefore stood they before the king.", 2.17. "Then Daniel went to his house, and made the thing known to Haiah, Mishael, and Azariah, his companions;", 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.", |
|
30. Septuagint, Wisdom of Solomon, 9.9 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •biblical interpretation Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 161 | 9.9. With thee is wisdom, who knows thy works and was present when thou didst make the world,and who understand what is pleasing in thy sight and what is right according to thy commandments. |
|
31. Anon., Jubilees, 17.15-18.19, 33.15, 33.16, 33.17 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 112 | 33.15. And let them not say: to Reuben was granted life and forgiveness after he had lain with his father's concubine, and to her also though she had a husband, and her husband Jacob, his father, was still alive. |
|
32. Septuagint, 1 Maccabees, 1.16-1.24, 7.16-7.17 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •bible/biblical, interpretation •biblical interpretation, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 202, 205; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 336 | 1.16. When Antiochus saw that his kingdom was established, he determined to become king of the land of Egypt, that he might reign over both kingdoms. 1.17. So he invaded Egypt with a strong force, with chariots and elephants and cavalry and with a large fleet. 1.18. He engaged Ptolemy king of Egypt in battle, and Ptolemy turned and fled before him, and many were wounded and fell. 1.19. And they captured the fortified cities in the land of Egypt, and he plundered the land of Egypt. 1.20. After subduing Egypt, Antiochus returned in the one hundred and forty-third year. He went up against Israel and came to Jerusalem with a strong force. 1.21. He arrogantly entered the sanctuary and took the golden altar, the lampstand for the light, and all its utensils. 1.22. He took also the table for the bread of the Presence, the cups for drink offerings, the bowls, the golden censers, the curtain, the crowns, and the gold decoration on the front of the temple; he stripped it all off. 1.23. He took the silver and the gold, and the costly vessels; he took also the hidden treasures which he found. 1.24. Taking them all, he departed to his own land. He committed deeds of murder,and spoke with great arrogance. 7.16. So they trusted him; but he seized sixty of them and killed them in one day, in accordance with the word which was written, 7.17. "The flesh of thy saints and their blood they poured out round about Jerusalem,and there was none to bury them." |
|
33. Septuagint, 2 Maccabees, 5.15-5.17 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •bible/biblical, interpretation Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 336 | 5.15. Not content with this, Antiochus dared to enter the most holy temple in all the world, guided by Menelaus, who had become a traitor both to the laws and to his country.' 5.16. He took the holy vessels with his polluted hands, and swept away with profane hands the votive offerings which other kings had made to enhance the glory and honor of the place.' 5.17. Antiochus was elated in spirit, and did not perceive that the Lord was angered for a little while because of the sins of those who dwelt in the city, and that therefore he was disregarding the holy place.' |
|
34. Septuagint, 3 Maccabees, 6.1 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •bible/biblical, interpretation Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 400 | 6.1. Then a certain Eleazar, famous among the priests of the country, who had attained a ripe old age and throughout his life had been adorned with every virtue, directed the elders around him to cease calling upon the holy God and prayed as follows: |
|
| 35. Dead Sea Scrolls, Pesher On Habakkuk, 5.8-5.12, 7.1-7.2, 7.4-7.5, 8.1-8.3 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •biblical interpretation Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 89, 90, 96 |
36. Septuagint, Ecclesiasticus (Siracides), 1.4, 1.9 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •biblical interpretation Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 161 | 1.4. Wisdom was created before all things,and prudent understanding from eternity. 1.9. The fear of the Lord is glory and exultation,and gladness and a crown of rejoicing. |
|
37. Philo of Alexandria, On The Virtues, 159 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •symbolic interpretation, of biblical figures Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 244 | 159. and in the fourth year he permits the fruit to be gathered, not for the enjoyment and use of man, but that the whole crop may be dedicated to God as the first-fruits, partly as a thank-offering for mercies already received, and partly from hope of good crops for the future, and of a revenue to be derived from the tree hereafter. |
|
38. Philo of Alexandria, On The Life of Moses, 1.76, 2.194 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •symbolic interpretation, of biblical figures •biblical interpretation Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 287; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 251 | 1.76. And if, inasmuch as they are weak in their natural abilities, they shall inquire further about my appellation, tell them not only this one fact that I am God, but also that I am the God of those men who have derived their names from virtue, that I am the God of Abraham, and the God of Isaac, and the God of Jacob, one of whom is the rule of that wisdom which is derived from teaching, another of natural wisdom, and the third of that which is derived from practice. And if they are still distrustful they shall be taught by these tokens, and then they shall change their dispositions, seeing such signs as no man has hitherto either seen or heard." 2.194. for the Egyptians, almost alone of all men, set up the earth as a rival of the heaven considering the former as entitled to honours equal with those of the gods, and giving the latter no especial honour, just as if it were proper to pay respect to the extremities of a country rather than to the king's palace. For in the world the heaven is the most holy temple, and the further extremity is the earth; though this too is in itself worthy of being regarded with honour; but if it is brought into comparison with the air, is as far inferior to it as light is to darkness, or night to day, or corruption to immortality, or a mortal to God. |
|
39. Philo of Alexandria, On Husbandry, 157, 51 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 161 | 51. and let every one in his turn say the same thing, for it is very becoming to every man who loves God to study such a song as this, but above all this world should sing it. For God, like a shepherd and a king, governs (as if they were a flock of sheep) the earth, and the water, and the air, and the fire, and all the plants, and living creatures that are in them, whether mortal or divine; and he regulates the nature of the heaven, and the periodical revolutions of the sun and moon, and the variations and harmonious movements of the other stars, ruling them according to law and justice; appointing, as their immediate superintendent, his own right reason, his first-born son, who is to receive the charge of this sacred company, as the lieutet of the great king; for it is said somewhere, "Behold, I am he! I will send my messenger before thy face, who shall keep thee in the Road." |
|
| 40. Philo of Alexandria, Questions On Genesis, 4.57 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •biblical interpretation Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 251 |
41. Philo of Alexandria, On The Special Laws, 3.159, 4.173 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •symbolic interpretation, of biblical figures Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 171, 246 | 3.159. Not long ago a certain man who had been appointed a collector of taxes in our country, when some of those who appeared to owe such tribute fled out of poverty, from a fear of intolerable punishment if they remained without paying, carried off their wives, and their children, and their parents, and their whole families by force, beating and insulting them, and heaping every kind of contumely and ill treatment upon them, to make them either give information as to where the fugitives had concealed themselves, or pay the money instead of them, though they could not do either the one thing or the other; in the first place, because they did not know where they were, and secondly, because they were in still greater poverty than the men who had fled. 4.173. And we can find clear instances of both kinds in the sacred laws, which it is well for us to imitate; for there was once a time in which Moses, alone by himself, decided all causes and all matters of legal controversy, labouring from morning till night. But after a time his father-inlaw came to him, and seeing with what a weight of business he was overwhelmed, as all those who had any disputes were everlastingly coming upon him, he gave him most excellent advice, counselling him to choose subordinate magistrates, that they might decide the less important affairs, and that he might have only the more serious causes to occupy him, and by this means provide himself with time for Rest.{39}{#ex 18:14.} |
|
42. Philo of Alexandria, That Every Good Person Is Free, 117 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •symbolic interpretation, of biblical figures Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 149 | 117. Do we then imagine that there can be such a profound love of freedom firmly fixed in women and children, one of which classes is by nature light-minded, and the other is of an age which is easily perverted and liable to stumble, so that they, for the sake of not being deprived of it, cheerfully proceed from death to immortality, but that those men who have tasted of unalloyed wisdom are not at once thoroughly free, bearing about in themselves, as they do, a sort of perpetual fountain of happiness, namely virtue, which no designing or hostile power has ever been able to dissolve, since it has the everlasting inheritance of authority and sovereign power? |
|
43. Philo of Alexandria, That God Is Unchangeable, 42 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •symbolic interpretation, of biblical figures Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 246 | 42. Now the outward sense, as indeed its name shows, in some degree is a kind of insertion, placing the things that are made apparent to it in the mind; for in the mind, since that is the greatest storehouse and receptacle for all things, is everything placed and treasured up which comes under the operation of the sense of seeing or hearing, or the other organs of the outward senses. |
|
| 44. Philo of Alexandria, That The Worse Attacks The Better, 110, 104 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 248 |
45. Philo of Alexandria, On The Life of Abraham, 167-208, 52, 13 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 244 | 13. and in numbers the number four is honoured among other philosophers, who have studied and admired the incorporeal essences, appreciable only by the intellect, and especially by the all-wise Moses, who magnifies the number four, and says that it is "holy and Praiseworthy;" and the reasons for which this character has been given to it are mentioned in a former treatise. |
|
46. Philo of Alexandria, Who Is The Heir, 117-119 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 161 | 119. for that which openeth the womb of all these things, whether of the mind, so as to enable it to comprehend the things appreciable only by the intellect, or of the speech so as to enable it to exercise the energies of voice, or of the external senses, so as to qualify them to receive the impressions which are made upon them by their appropriate subjects, or of the body to fit it for its appropriate stationary conditions or motions, is the invisible, spermatic, technical, and divine Word, which shall most properly be dedicated to the Father. |
|
47. Philo of Alexandria, On The Cherubim, 41 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •symbolic interpretation, of biblical figures Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 246 | 41. for since we say, that woman is to be understood symbolically as the outward sense, and since knowledge consists in alienation from the outward sense and from the body, it is plain that the lovers of wisdom must repudiate the outward sense rather than choose it, and is not this quite natural? for they who live with these men are in name indeed wives, but in fact virtues. Sarah is princess and guide, Rebecca is perseverance in what is good; Leah again is virtue, fainting and weary at the long continuance of exertion, which every foolish man declines, and avoids, and repudiates; and Zipporah, the wife of Moses, is virtue, mounting up from earth to heaven, and arriving at a just comprehension of the divine and blessed virtues which exist there, and she is called a bird. 41. For if the uncreated, and immortal, and everlasting God, who is in need of nothing and who is the maker of the universe, and the benefactor and King of kings, and God of gods, cannot endure to overlook even the meanest of human beings, but has thought even such worthy of being banqueted in sacred oracles and laws, as if he were about to give him a lovefeast, and to prepare for him alone a banquet for the refreshing and expanding of his soul instructed in the divine will and in the manner in which the great ceremonies ought to be performed, how can it be right for me, who am a mere mortal, to hold my head up high and to allow myself to be puffed up, behaving with insolence to my equals whose fortunes may, perhaps, not be equal to mine, but whose relationship to me is equal and complete, inasmuch as they are set down as the children of one mother, the common nature of all men? |
|
48. Philo of Alexandria, On The Confusion of Tongues, 10-14, 146, 15, 2-9, 147 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 161 | 147. For which reason I was induced a little while ago to praise the principles of those who said, "We are all one man's Sons." For even if we are not yet suitable to be called the sons of God, still we may deserve to be called the children of his eternal image, of his most sacred word; for the image of God is his most ancient word. |
|
49. Philo of Alexandria, On Drunkenness, 30, 82-83, 31 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 161 | 31. Accordingly wisdom is represented by some one of the beings of the divine company as speaking of herself in this manner: "God created me as the first of his works, and before the beginning of time did he establish me." For it was necessary that all the things which came under the head of the creation must be younger than the mother and nurse of the whole universe. IX. |
|
50. Philo of Alexandria, On Dreams, 1.33-1.38, 1.125, 2.34 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •symbolic interpretation, of biblical figures •biblical interpretation Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 244, 247; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 161 | 1.33. Therefore now the fourth element is incomprehensible, in the world of heaven, in comparison of the nature of the earth, of the water, and of the air; and the mind in man, in comparison of the body and the outward sense, and the speech, which is the interpreter of the mind; may it not be the case also, that for this reason the fourth year is described as holy and praiseworthy in the sacred scriptures? 1.34. For among created things, the heaven is holy in the world, in accordance with which body, the imperishable and indestructible natures revolve; and in man the mind is holy, being a sort of fragment of the Deity, and especially according to the statement of Moses, who says, "God breathed into his face the breath of life, and man became a living Soul." 1.35. And it appears to me, that it is not without reason that both these things are called praiseworthy; for these two things, the heaven and the mind, are the things which are able to utter, with all becoming dignity, the praises, and hymns, and glory, and beatitude of the Father who created them: for man has received an especial honour beyond all other animals, namely, that of ministering to the living God. And the heaven is always singing melodies, perfecting an all-musical harmony, in accordance with the motions of all the bodies which exist therein; 1.36. of which, if the sound ever reached our ears, love, which could not be restrained, and frantic desires, and furious impetuosity, which could not be put an end to or pacified, would be engendered, and would compel us to give up even what is necessary, nourishing ourselves no longer like ordinary mortals on the meat and drink, which is received by means of our throat, but on the inspired songs of music in its highest perfection, as persons about to be made immortal through the medium of their ears: and it is said that Moses was an incorporeal hearer of these melodies, when he went for forty days, and an equal number of nights, without at all touching any bread or any water. VII. 1.37. Therefore the heaven, which is the archetypal organ of music, appears to have been arranged in a most perfect manner, for no other object except that the hymns sung to the honour of the Father of the universe, might be attuned in a musical manner; and we hear that virtue, that is to say, Leah, after the birth of her fourth son, was no longer able to bring forth any more, but restrained, or perhaps I should say, was restrained, as to her generative powers; for she found, I conceive, all her generative power dry and barren, after she had brought forth Judah, that is to say, "confession," the perfect fruit: 1.38. and the phrase, "Leah desisted from bearing children," differs in no respect from the statement, that the children of Isaac found no water in the fourth Well." Since it appears from both these figurative expressions, that every creature thirsts for God, by whom all their births take place, and from whom nourishment is bestowed to them when they are born. 1.125. To these men, the soft earth is their most costly couch; their bed is bushes, and grass, and herbage, and a thick layer of leaves; and the pillows for their head are a few stones, or any little mounds which happen to rise a little above the surface of the plain. Such a life as this, is, by luxurious men, denominated a life of hardship, but by those who live for virtue, it is called most delightful; for it is well adapted, not for those who are called men, for those who really are such. 2.34. Simeon is an emblem of learning, for his name being interpreted means, "listening." Levi is a symbol of virtuous energies and actions, and of holy ministrations. Judas is an emblem of songs and hymns addressed to God. Issachar, of wages which are given for good work; but perhaps the works themselves are their own perfect reward. Zabulon is a symbol of light, since his name means the departure of night; and when the night departs and leaves us, then of necessity light arises. |
|
51. Lucretius Carus, On The Nature of Things, 4.145-4.160 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •augustine of hippo, biblical interpretation Found in books: Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 133| 4.145. semper enim summum quicquid de rebus abundat, 4.146. quod iaculentur. et hoc alias cum pervenit in res, 4.147. transit, ut in primis vestem; sed ubi aspera saxa 4.148. aut in materiam ligni pervenit, ibi iam 4.149. scinditur, ut nullum simulacrum reddere possit. 4.150. at cum splendida quae constant opposta fuerunt 4.151. densaque, ut in primis speculum est, nihil accidit horum; 4.152. nam neque, uti vestem, possunt transire, neque autem 4.153. scindi; quam meminit levor praestare salutem. 4.154. qua propter fit ut hinc nobis simulacra redundent. 4.155. et quamvis subito quovis in tempore quamque 4.156. rem contra speculum ponas, apparet imago; 4.157. perpetuo fluere ut noscas e corpore summo 4.158. texturas rerum tenuis tenuisque figuras. 4.159. ergo multa brevi spatio simulacra genuntur, 4.160. ut merito celer his rebus dicatur origo. | |
|
52. Philo of Alexandria, On The Migration of Abraham, 245, 188 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 246 | 188. For the name Charran, being interpreted, means "a hole;" and holes are the emblems of the places of the outward sense. For in some sense they are all holes and caves, the eyes being the caves in which the sight dwells, the ears those of hearing, the nostrils of those smelling, the throat the cavern of taste, and the whole frame of the body, being the abode of touch. |
|
53. Philo of Alexandria, On The Sacrifices of Cain And Abel, 120 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •symbolic interpretation, of biblical figures Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 248 | 120. For Jacob being the symbol of labour and improvement, is also the beginning of goodness of disposition, which is signified in Reuben: but the fountain of contemplation of the only wise being, according to which the name of Israel is given, is the principle of being inclined to minister to him; and of such ministry the Levite is the symbol. As therefore Jacob is found to be the inheritor of the birth-right of Esau, eagerness in wickedness having been defeated by virtuous labour, so also Levi, as one who devotes himself to perfect virtue, will carry off the honours of seniority from Reuben, the man of a good disposition. But the most undeniable proof of perfection is for a man to be a fugitive to God, having abandoned all concern for the things of creation. XXXVII. |
|
54. Philo of Alexandria, On The Creation of The World, 154, 157, 170, 2, 37, 62, 1 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 251 | 1. of other lawgivers, some have set forth what they considered to be just and reasonable, in a naked and unadorned manner, while others, investing their ideas with an abundance of amplification, have sought to bewilder the people, by burying the truth under a heap of fabulous inventions. |
|
55. Philo of Alexandria, On The Embassy To Gaius, 250 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •symbolic interpretation, of biblical figures Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 171 | 250. for he himself was intending, as is said, to sail to Alexandria in Egypt, but so great a general did not choose to cross the open sea both by reason of the danger and also of the numerous fleet which would be required as his escort, and also from his regard for his own person, as everything requisite for his comfort would be more easily provided if he took the circuitous route through Asia and Syria; |
|
| 56. Philo of Alexandria, Allegorical Interpretation, 2.95 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •symbolic interpretation, of biblical figures Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 246 |
57. Philo of Alexandria, On The Change of Names, 254 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •symbolic interpretation, of biblical figures Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 246 | 254. But what God promises every foolish man repudiates; therefore the sacred scriptures represent Leah as hated, and on this account it is that she received that name; for Leah, being interpreted, means "repudiating and labouring," because we all turn away from virtue and think it a laborious thing, by reason of its very often imposing commands on us which are not pleasant. |
|
58. New Testament, James, 1.27, 2.1-3.12, 2.2, 2.3, 2.4, 2.6, 2.8, 2.9, 2.14, 2.15, 2.16, 2.17, 2.18, 2.19, 2.20, 2.21, 2.22, 2.23, 2.26, 3.9, 3.10, 4.1, 4.2, 4.3, 4.4, 4.11, 5.13, 5.14, 5.15, 5.16, 7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 182| 5.13. Κακοπαθεῖ τις ἐν ὑμῖν; προσευχέσθω· εὐθυμεῖ τις; ψαλλέτω. | 5.13. Is any among you suffering? Let him pray. Is any cheerful? Let him sing praises. |
|
59. New Testament, Romans, 3.17, 6.19, 8.29, 8.32 (1st cent. CE - 1st cent. CE) Tagged with subjects: •bible/biblical, interpretation •biblical interpretation •biblical interpretation, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 113; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 161; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 395| 3.17. 6.19. ἀνθρώπινον λέγω διὰ τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν· ὥσπερ γὰρ παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ καὶ τῇ ἀνομίᾳ [εἰς τὴν ἀνομίαν], οὕτω νῦν παραστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ δικαιοσύνῃ εἰς ἁγιασμόν· 8.29. ὅτι οὓς προέγνω, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς· 8.32. ὅς γε τοῦ ἰδίου υἱοῦ οὐκ ἐφείσατο, ἀλλὰ ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτόν, πῶς οὐχὶ καὶ σὺν αὐτῷ τὰ πάντα ἡμῖν χαρίσεται; | 3.17. The way of peace, they haven't known." 6.19. I speak in human terms because of the weakness of your flesh, for as you presented your members as servants to uncleanness and to wickedness upon wickedness, even so now present your members as servants to righteousness for sanctification. 8.29. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. 8.32. He who didn't spare his own Son, but delivered him up for us all, how would he not also with him freely give us all things? |
|
60. Josephus Flavius, Against Apion, 1.187-1.189 (1st cent. CE - 1st cent. CE) Tagged with subjects: •bible/biblical, interpretation Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 400 | 1.187. one of whom (Hecateus says) was Hezekiah, the high priest of the Jews; a man of about sixty-six years of age, and in great dignity among his own people. He was a very sensible man, and could speak very movingly, and was very skilful in the management of affairs, if any other man ever were so; 1.188. although, as he says, all the priests of the Jews took tithes of the products of the earth, and managed public affairs, and were in number not above fifteen hundred at the most.” 1.189. Hecateus mentions this Hezekiah a second time, and says, that “as he was possessed of so great a dignity, and was become familiar with us, so did he take certain of those that were with him, and explained to them all the circumstances of their people: for he had all their habitations and polity down in writing.” |
|
61. Josephus Flavius, Jewish War, 1.33, 1.110, 1.143-1.144, 2.162, 3.362-3.382, 5.381-5.384, 6.109-6.112, 7.431-7.432 (1st cent. CE - 1st cent. CE) Tagged with subjects: •bible/biblical, interpretation •biblical interpretation •biblical interpretation, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 202, 204, 255, 276, 291; Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 119; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 333, 415 | 1.33. But Onias, the high priest, fled to Ptolemy, and received a place from him in the Nomus of Heliopolis, where he built a city resembling Jerusalem, and a temple that was like its temple, concerning which we shall speak more in its proper place hereafter. 1.110. 2. And now the Pharisees joined themselves to her, to assist her in the government. These are a certain sect of the Jews that appear more religious than others, and seem to interpret the laws more accurately. 1.143. So Aristobulus’s party was worsted, and retired into the temple, and cut off the communication between the temple and the city, by breaking down the bridge that joined them together, and prepared to make an opposition to the utmost; but as the others had received the Romans into the city, and had delivered up the palace to him, Pompey sent Piso, one of his great officers, into that palace with an army, 1.144. who distributed a garrison about the city, because he could not persuade anyone of those that had fled to the temple to come to terms of accommodation; he then disposed all things that were round about them so as might favor their attacks, as having Hyrcanus’s party very ready to afford them both counsel and assistance. 2.162. 14. But then as to the two other orders at first mentioned: the Pharisees are those who are esteemed most skillful in the exact explication of their laws, and introduce the first sect. These ascribe all to fate [or providence], and to God, 3.362. when he said thus to them:—“O my friends, why are we so earnest to kill ourselves? and why do we set our soul and body, which are such dear companions, at such variance? 3.363. Can anyone pretend that I am not the man I was formerly? Nay, the Romans are sensible how that matter stands well enough. It is a brave thing to die in war; but so that it be according to the law of war, by the hand of conquerors. 3.364. If, therefore, I avoid death from the sword of the Romans, I am truly worthy to be killed by my own sword, and my own hand; but if they admit of mercy, and would spare their enemy, how much more ought we to have mercy upon ourselves, and to spare ourselves? For it is certainly a foolish thing to do that to ourselves which we quarrel with them for doing to us. 3.365. I confess freely that it is a brave thing to die for liberty; but still so that it be in war, and done by those who take that liberty from us; but in the present case our enemies do neither meet us in battle, nor do they kill us. Now, he is equally a coward who will not die when he is obliged to die, and he who will die when he is not obliged so to do. 3.366. What are we afraid of, when we will not go up to the Romans? Is it death? 3.367. If so, what we are afraid of, when we but suspect our enemies will inflict it on us, shall we inflict it on ourselves for certain? But it may be said we must be slaves. 3.368. And are we then in a clear state of liberty at present? It may also be said that it is a manly act for one to kill himself. No, certainly, but a most unmanly one; as I should esteem that pilot to be an arrant coward, who, out of fear of a storm, should sink his ship of his own accord. 3.369. Now, self-murder is a crime most remote from the common nature of all animals, and an instance of impiety against God our Creator; 3.370. nor indeed is there any animal that dies by its own contrivance, or by its own means, for the desire of life is a law engraven in them all; on which account we deem those that openly take it away from us to be our enemies, and those that do it by treachery are punished for so doing. 3.371. And do not you think that God is very angry when a man does injury to what he hath bestowed on him? For from him it is that we have received our being, and we ought to leave it to his disposal to take that being away from us. 3.372. The bodies of all men are indeed mortal, and are created out of corruptible matter; but the soul is ever immortal, and is a portion of the divinity that inhabits our bodies. Besides, if anyone destroys or abuses a depositum he hath received from a mere man, he is esteemed a wicked and perfidious person; but then if anyone cast out of his body this Divine depositum, can we imagine that he who is thereby affronted does not know of it. 3.373. Moreover, our law justly ordains that slaves which run away from their masters shall be punished, though the masters they run away from may have been wicked masters to them. And shall we endeavor to run away from God, who is the best of all masters, and not think ourselves highly guilty of impiety? 3.374. Do not you know that those who depart out of this life, according to the law of nature, and pay that debt which was received from God, when he that lent it us is pleased to require it back again, enjoy eternal fame? that their houses and their posterity are sure, that their souls are pure and obedient, and obtain a most holy place in heaven, from whence, in the revolution of ages, they are again sent into pure bodies; 3.375. while the souls of those whose hands have acted madly against themselves are received by the darkest place in Hades, and while God, who is their Father, punishes those that offend against either of them in their posterity? 3.376. for which reason God hates such doings, and the crime is punished by our most wise legislator. 3.377. Accordingly, our laws determine that the bodies of such as kill themselves should be exposed till the sun be set, without burial, although at the same time it be allowed by them to be lawful to bury our enemies [sooner]. 3.378. The laws of other nations also enjoin such men’s hands to be cut off when they are dead, which had been made use of in destroying themselves when alive, while they reckoned that as the body is alien from the soul, so is the hand alien from the body. 3.379. It is therefore, my friends, a right thing to reason justly, and not add to the calamities which men bring upon us impiety towards our Creator. 3.380. If we have a mind to preserve ourselves, let us do it; for to be preserved by those our enemies, to whom we have given so many demonstrations of our courage, is no way inglorious; but if we have a mind to die, it is good to die by the hand of those that have conquered us. 3.381. For my part, I will not run over to our enemies’ quarters, in order to be a traitor to myself; for certainly I should then be much more foolish than those that deserted to the enemy, since they did it in order to save themselves, and I should do it for destruction, for my own destruction. 3.382. However, I heartily wish the Romans may prove treacherous in this matter; for if, after their offer of their right hand for security, I be slain by them, I shall die cheerfully, and carry away with me the sense of their perfidiousness, as a consolation greater than victory itself.” 5.381. Was not our queen sent back, without any defilement, to her husband, the very next evening?—while the king of Egypt fled away, adoring this place which you have defiled by shedding thereon the blood of your own countrymen; and he also trembled at those visions which he saw in the night season, and bestowed both silver and gold on the Hebrews, as on a people beloved by God. 5.382. Shall I say nothing, or shall I mention the removal of our fathers into Egypt, who, when they were used tyrannically, and were fallen under the power of foreign kings for four hundred years together, and might have defended themselves by war and by fighting, did yet do nothing but commit themselves to God? 5.383. Who is there that does not know that Egypt was overrun with all sorts of wild beasts, and consumed by all sorts of distempers? how their land did not bring forth its fruit? how the Nile failed of water? how the ten plagues of Egypt followed one upon another? and how by those means our fathers were sent away under a guard, without any bloodshed, and without running any dangers, because God conducted them as his peculiar servants? 5.384. Moreover, did not Palestine groan under the ravage the Assyrians made, when they carried away our sacred ark? asdid their idol Dagon, and as also did that entire nation of those that carried it away, 6.109. And who is there that does not know what the writings of the ancient prophets contain in them,—and particularly that oracle which is just now going to be fulfilled upon this miserable city? For they foretold that this city should be then taken when somebody shall begin the slaughter of his own countrymen. 6.110. And are not both the city and the entire temple now full of the dead bodies of your countrymen? It is God, therefore, it is God himself who is bringing on this fire, to purge that city and temple by means of the Romans, and is going to pluck up this city, which is full of your pollutions.” 6.111. 2. As Josephus spoke these words, with groans and tears in his eyes, his voice was intercepted by sobs. 6.112. However, the Romans could not but pity the affliction he was under, and wonder at his conduct. But for John, and those that were with him, they were but the more exasperated against the Romans on this account, and were desirous to get Josephus also into their power: 7.431. Yet did not Onias do this out of a sober disposition, but he had a mind to contend with the Jews at Jerusalem, and could not forget the indignation he had for being banished thence. Accordingly, he thought that by building this temple he should draw away a great number from them to himself. 7.432. There had been also a certain ancient prediction made by [a prophet] whose name was Isaiah, about six hundred years before, that this temple should be built by a man that was a Jew in Egypt. And this is the history of the building of that temple. |
|
62. Josephus Flavius, Jewish Antiquities, 1.70, 2.327, 5.361-5.362, 6.371-6.372, 7.1-7.6, 12.246-12.247, 13.64, 13.71-13.72, 13.285, 14.59, 20.236 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 202, 204, 206, 278; Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 104, 106; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 333, 336, 384, 415 | 1.70. And that their inventions might not be lost before they were sufficiently known, upon Adam’s prediction that the world was to be destroyed at one time by the force of fire, and at another time by the violence and quantity of water, they made two pillars, the one of brick, the other of stone: they inscribed their discoveries on them both, 2.327. So they laid the blame on Moses, and forgot all the signs that had been wrought by God for the recovery of their freedom; and this so far, that their incredulity prompted them to throw stones at the prophet, while he encouraged them and promised them deliverance; and they resolved that they would deliver themselves up to the Egyptians. 5.361. 5. Now Eli was the first of the family of Ithamar, the other son of Aaron, that had the government; for the family of Eleazar officiated as high priest at first, the son still receiving that honor from the father which Eleazar bequeathed to his son Phineas; 5.362. after whom Abiezer his son took the honor, and delivered it to his son, whose name was Bukki, from whom his son Ozi received it; after whom Eli, of whom we have been speaking, had the priesthood, and so he and his posterity until the time of Solomon’s reign; but then the posterity of Eleazar reassumed it. 6.371. But his armor-bearer not daring to kill his master, he drew his own sword, and placing himself over against its point, he threw himself upon it; and when he could neither run it through him, nor, by leaning against it, make the sword pass through him, he turned him round, and asked a certain young man that stood by who he was; and when he understood that he was an Amalekite, he desired him to force the sword through him, because he was not able to do it with his own hands, and thereby to procure him such a death as he desired. 6.372. This the young man did accordingly; and he took the golden bracelet that was on Saul’s arm, and his royal crown that was on his head, and ran away. And when Saul’s armor-bearer saw that he was slain, he killed himself; nor did any of the king’s guards escape, but they all fell upon the mountain called Gilboa. 7.1. 1. This fight proved to be on the same day whereon David was come back to Ziklag, after he had overcome the Amalekites. Now when he had been already two days at Ziklag, there came to him the man who slew Saul, which was the third day after the fight. He had escaped out of the battle which the Israelites had with the Philistines, and had his clothes rent, and ashes upon his head. 7.2. And when he made his obeisance to David, he inquired of him whence he came. He replied, from the battle of the Israelites; and he informed him that the end of it was unfortunate, many ten thousands of the Israelites having been cut off, and Saul, together with his sons, slain. 7.3. He also said that he could well give him this information, because he was present at the victory gained over the Hebrews, and was with the king when he fled. Nor did he deny that he had himself slain the king, when he was ready to be taken by the enemy, and he himself exhorted him to do it, because, when he was fallen on his sword, his great wounds had made him so weak that he was not able to kill himself. 7.4. He also produced demonstrations that the king was slain, which were the golden bracelets that had been on the king’s arms, and his crown, which he had taken away from Saul’s dead body, and had brought them to him. So David having no longer any room to call in question the truth of what he said, but seeing most evident marks that Saul was dead, he rent his garments, and continued all that day with his companions in weeping and lamentation. 7.5. This grief was augmented by the consideration of Jonathan; the son of Saul, who had been his most faithful friend, and the occasion of his own deliverance. He also demonstrated himself to have such great virtue, and such great kindness for Saul, as not only to take his death to heart, though he had been frequently in danger of losing his life by his means, but to punish him that slew him; 7.6. for when David had said to him that he was become his own accuser, as the very man who had slain the king, and when he had understood that he was the son of an Amalekite, he commanded him to be slain. He also committed to writing some lamentations and funeral commendations of Saul and Jonathan, which have continued to my own age. 12.246. 3. King Antiochus returning out of Egypt for fear of the Romans, made an expedition against the city Jerusalem; and when he was there, in the hundred and forty-third year of the kingdom of the Seleucidse, he took the city without fighting, those of his own party opening the gates to him. 12.247. And when he had gotten possession of Jerusalem, he slew many of the opposite party; and when he had plundered it of a great deal of money, he returned to Antioch. 13.64. The chief reason why he was desirous so to do, was, that he relied upon the prophet Isaiah, who lived above six hundred years before, and foretold that there certainly was to be a temple built to Almighty God in Egypt by a man that was a Jew. Onias was elevated with this prediction, and wrote the following epistle to Ptolemy and Cleopatra: 13.71. But since thou sayest that Isaiah the prophet foretold this long ago, we give thee leave to do it, if it may be done according to your law, and so that we may not appear to have at all offended God herein.” 13.72. 3. So Onias took the place, and built a temple, and an altar to God, like indeed to that in Jerusalem, but smaller and poorer. I do not think it proper for me now to describe its dimensions or its vessels, which have been already described in my seventh book of the Wars of the Jews. 13.285. for Cleopatra the queen was at variance with her son Ptolemy, who was called Lathyrus, and appointed for her generals Chelcias and Aias, the sons of that Onias who built the temple in the prefecture of Heliopolis, like to that at Jerusalem, as we have elsewhere related. 14.59. but the others admitted Pompey’s army in, and delivered up both the city and the king’s palace to him. So Pompey sent his lieutet Piso with an army, and placed garrisons both in the city and in the palace, to secure them, and fortified the houses that joined to the temple, and all those which were more distant and without it. 20.236. On which account Onias, who was the nephew of Onias that was dead, and bore the same name with his father, came into Egypt, and got into the friendship of Ptolemy Philometor, and Cleopatra his wife, and persuaded them to make him the high priest of that temple which he built to God in the prefecture of Heliopolis, and this in imitation of that at Jerusalem; |
|
63. New Testament, Philippians, 2.9-2.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •biblical interpretation Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 163, 306| 2.9. διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν, καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, 2.10. ἵνα ἐν τῷ ὀνόματι Ἰησοῦπᾶν γόνυ κάμψῃἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, 2.11. καὶ πᾶσα γλῶσσα ἐξομολογήσηταιὅτι ΚΥΡΙΟΣ ΙΗΣΟΥΣ ΧΡΙΣΤΟΣ εἰς δόξανθεοῦπατρός. | 2.9. Therefore God also highly exalted him, and gave to him the name which is above every name; 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth, 2.11. and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. |
|
64. New Testament, 2 Peter, 3.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •biblical interpretation Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 114| 3.18. αὐξάνετε δὲ ἐν χάριτι καὶ γνώσει τοῦ κυρίου ἡμῶν καὶ σωτῆρος Ἰησοῦ Χριστοῦ. αὐτῷ ἡ δόξα καὶ νῦν καὶ εἰς ἡμέραν αἰῶνος. | 3.18. But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the glory both now and forever. Amen. |
|
| 65. Mishnah, Tamid, None (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 30, 31 |
| 66. Anon., Didache, 8.2, 10.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •biblical interpretation Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 114 |
67. New Testament, 1 Corinthians, 16.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 306| 16.22. εἴ τις οὐ φιλεῖ τὸν κύριον, ἤτω ἀνάθεμα. Μαρὰν ἀθά. | 16.22. Ifany man doesn't love the Lord Jesus Christ, let him be accursed. Come,Lord! |
|
68. New Testament, Apocalypse, 1.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •biblical interpretation Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 161| 1.5. καὶ ἀπὸ Ἰησοῦ Χριστοῦ,ὁ μάρτυς ὁ πιστός,ὁπρωτότοκοςτῶν νεκρῶν καὶ ὁἄρχων τῶν βασιλέων τῆς γῆς.Τῷ ἀγαπῶντι ἡμᾶς καὶλύσαντιἡμᾶςἐκ τῶν αμαρτιῶν[ἡμῶν] ἐν τῷ αἵματι αὐτοῦ, | 1.5. and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us, and washed us from our sins by his blood; |
|
69. New Testament, Matthew, 10.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •biblical interpretation Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 313| 10.8. ἀσθενοῦντας θεραπεύετε, νεκροὺς ἐγείρετε, λεπροὺς καθαρίζετε, δαιμόνια ἐκβάλλετε· δωρεὰν ἐλάβετε, δωρεὰν δότε. | 10.8. Heal the sick, cleanse the lepers, and cast out demons. Freely you received, so freely give. |
|
| 70. Ps.-Philo, Biblical Antiquities, 18.5, 32.1-32.4, 40.2-40.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •biblical interpretation, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 113 |
71. New Testament, Hebrews, 11.17-11.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •biblical interpretation, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 113| 11.17. Πίστειπροσενήνοχεν Ἀβραὰμ τὸν Ἰσαὰκ πειραζόμενος,καὶ τὸν μονογενῆ προσέφερεν ὁ τὰς ἐπαγγελίας ἀναδεξάμενος, πρὸς ὃν ἐλαλήθη ὅτι 11.18. Ἐν Ἰξαὰκ κληθήσεταί σοι ξπέρμα, 11.19. λογισάμενος ὅτι καὶ ἐκ νεκρῶν ἐγείρειν δυνατὸς ὁ θεός· ὅθεν αὐτὸν καὶ ἐν παραβολῇ ἐκομίσατο. | 11.17. By faith, Abraham, being tested, offered up Isaac. Yes, he who had gladly received the promises was offering up his one and only son; 11.18. even he to whom it was said, "In Isaac will your seed be called;" 11.19. accounting that God is able to raise up even from the dead. Figuratively speaking, he also did receive him back from the dead. |
|
72. New Testament, Colossians, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 161, 163| 1.20. καὶ διʼ αὐτοῦ ἀποκαταλλάξαι τὰ πάντα εἰς αὐτόν, εἰρηνοποιήσας διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ, [διʼ αὐτοῦ] εἴτε τὰ ἐπὶ τῆς γῆς εἴτε τὰ ἐν τοῖς οὐρανοῖς· | 1.20. and through him to reconcile all things to himself, having made peace through the blood of his cross. Through him, I say, whether things on the earth, or things in the heavens. |
|
| 73. New Testament, Jude, 25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •biblical interpretation Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 114 |
74. New Testament, Acts, 9.36-9.40, 20.7-20.12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •biblical interpretation Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 313| 9.36. Ἐν Ἰόππῃ δέ τις ἦν μαθήτρια ὀνόματι Ταβειθά, ἣ διερμηνευομένη λέγεται Δορκάς· αὕτη ἦν πλήρης ἔργων ἀγαθῶν καὶ ἐλεημοσυνῶν ὧν ἐποίει. 9.37. ἐγένετο δὲ ἐν ταῖς ἡμέραις ἐκείναις ἀσθενήσασαν αὐτὴν ἀποθανεῖν· λούσαντες δὲ ἔθηκαν ἐν ὑπερῴῳ. 9.38. ἐγγὺς δὲ οὔσης Λύδδας τῇ Ἰόππῃ οἱ μαθηταὶ ἀκούσαντες ὅτι Πέτρος ἐστὶν ἐν αὐτῇ ἀπέστειλαν δύο ἄνδρας πρὸς αὐτὸν παρακαλοῦντες Μὴ ὀκν́ησῃς διελθεῖν ἕως ἡμῶν· 9.39. ἀναστὰς δὲ Πέτρος συνῆλθεν αὐτοῖς· ὃν παραγενόμενον ἀνήγαγον εἰς τὸ ὑπερῷον, καὶ παρέστησαν αὐτῷ πᾶσαι αἱ χῆραι κλαίουσαι καὶ ἐπιδεικνύμεναι χιτῶνας καὶ ἱμάτια ὅσα ἐποίει μετʼ αὐτῶν οὖσα ἡ Δορκάς. 9.40. ἐκβαλὼν δὲ ἔξω πάντας ὁ Πέτρος καὶ θεὶς τὰ γόνατα προσηύξατο, καὶ ἐπιστρέψας πρὸς τὸ σῶμα εἶπεν Ταβειθά, ἀνάστηθι. ἡ δὲ ἤνοιξεν τοὺς ὀφθαλμοὺς αὐτῆς, καὶ ἰδοῦσα τὸν Πέτρον ἀνεκάθισεν. 20.7. Ἐν δὲ τῇ μιᾷ τῶν σαββάτων συνηγμένων ἡμῶν κλάσαι ἄρτον ὁ Παῦλος διελέγετο αὐτοῖς, μέλλων ἐξιέναι τῇ ἐπαύριον, παρέτεινέν τε τὸν λόγον μέχρι μεσονυκτίου. 20.8. ἦσαν δὲ λαμπάδες ἱκαναὶ ἐν τῷ ὑπερῴῳ οὗ ἦμεν συνηγμένοι· 20.9. καθεζόμενος δέ τις νεανίας ὀνόματι Εὔτυχος ἐπὶ τῆς θυρίδος, καταφερόμενος ὕπνῳ βαθεῖ διαλεγομένου τοῦ Παύλου ἐπὶ πλεῖον, κατενεχθεὶς ἀπὸ τοῦ ὕπνου ἔπεσεν ἀπὸ τοῦ τριστέγου κάτω καὶ ἤρθη νεκρός. 20.10. καταβὰς δὲ ὁ Παῦλος ἐπέπεσεν αὐτῷ καὶ συνπεριλαβὼν εἶπεν Μὴ θορυβεῖσθε, ἡ γὰρ ψυχὴ αὐτοῦ ἐν αὐτῷ ἐστίν. 20.11. ἀναβὰς δὲ [καὶ] κλάσας τὸν ἄρτον καὶ γευσάμενος ἐφʼ ἱκανόν τε ὁμιλήσας ἄχρι αὐγῆς οὕτως ἐξῆλθεν. 20.12. ἤγαγον δὲ τὸν παῖδα ζῶντα, καὶ παρεκλήθησαν οὐ μετρίως. | 9.36. Now there was at Joppa a certain disciple named Tabitha, which when translated, means Dorcas. This woman was full of good works and acts of mercy which she did. 9.37. It happened in those days that she fell sick, and died. When they had washed her, they laid her in an upper chamber. 9.38. As Lydda was near Joppa, the disciples, hearing that Peter was there, sent two men to him, imploring him not to delay in coming to them. 9.39. Peter got up and went with them. When he had come, they brought him into the upper chamber. All the widows stood by him weeping, and showing the coats and garments which Dorcas made while she was with them. 9.40. Peter put them all out, and kneeled down and prayed. Turning to the body, he said, "Tabitha, get up!" She opened her eyes, and when she saw Peter, she sat up. 20.7. On the first day of the week, when the disciples were gathered together to break bread, Paul talked with them, intending to depart on the next day, and continued his speech until midnight. 20.8. There were many lights in the upper chamber where we were gathered together. 20.9. A certain young man named Eutychus sat in the window, weighed down with deep sleep. As Paul spoke still longer, being weighed down by his sleep, he fell down from the third story, and was taken up dead. 20.10. Paul went down, and fell on him, and embracing him said, "Don't be troubled, for his life is in him." 20.11. When he had gone up, and had broken bread, and eaten, and had talked with them a long while, even until break of day, he departed. 20.12. They brought the boy alive, and were not a little comforted. |
|
75. New Testament, 1 Peter, 4.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •biblical interpretation Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 114| 4.11. εἴ τις λαλεῖ, ὡς λόγιαθεοῦ· εἴ τις διακονεῖ, ὡς ἐξ ἰσχύος ἧς χορηγεῖ ὁ θεός· ἵνα ἐν πᾶσιν δοξάζηται ὁ θεὸς διὰ Ἰησοῦ Χριστοῦ, ᾧ ἐστὶν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν. | 4.11. If any man speaks, let it be as it were oracles of God. If any man serves, let it be as of the strength which God supplies, that in all things God may be glorified through Jesus Christ, to whom belong the glory and the dominion forever and ever. Amen. |
|
76. New Testament, Mark, 4.41 (1st cent. CE - 1st cent. CE) Tagged with subjects: •biblical interpretation Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 163| 4.41. καὶ ἐφοβήθησαν φόβον μέγαν, καὶ ἔλεγον πρὸς ἀλλήλους Τίς ἄρα οὗτός ἐστιν ὅτι καὶ ὁ ἄνεμος καὶ ἡ θάλασσα ὑπακούει αὐτῷ; | 4.41. They were greatly afraid, and said to one another, "Who then is this, that even the wind and the sea obey him?" |
|
77. Ignatius, To The Ephesians, 3.2, 5.1-5.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •biblical interpretation Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 90 | 3.2. But, since love doth not suffer me to be silent concerning you, therefore was I forward to exhort you, that ye run in harmony with the mind of God: for Jesus Christ also, our inseparable life, is the mind of the Father, even as the bishops that are settled in the farthest parts of the earth are in the mind of Jesus Christ. 5.1. For if I in a short time had such converse with your bishop, which was not after the manner of men but in the Spirit, how much more do I congratulate you who are closely joined with him as the Church is with Jesus Christ and as Jesus Christ is with the Father, that all things may be harmonious in unity. 5.2. Let no man be deceived. If any one be not within the precinct of the altar, he lacketh the bread [of God]. For, if the prayer of one and another hath so great force, how much more that of the bishop and of the whole Church. 5.3. Whosoever therefore cometh not to the congregation, he doth thereby show his pride and hath separated himself; for it is written, God resisteth the proud. Let us therefore be careful not to resist the bishop, that by our submission we may give ourselves to God. |
|
78. New Testament, John, 1.10-1.11, 1.26-1.27, 1.29, 1.31-1.34, 1.36, 1.41, 1.45, 1.49, 1.51, 3.34, 4.25, 6.14-6.15, 7.27, 7.31, 7.40-7.44, 7.52, 9.17, 9.22, 10.41, 12.20-12.22, 12.34, 12.42, 16.2, 17.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •biblical interpretation •epistolary practices, and biblical interpretation Found in books: Champion (2022), Dorotheus of Gaza and Ascetic Education, 107; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 193, 200, 207| 1.10. ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω. 1.11. Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. 1.26. ἀπεκρίθη αὐτοῖς ὁ Ἰωάνης λέγων Ἐγὼ βαπτίζω ἐν ὕδατι· μέσος ὑμῶν στήκει ὃν ὑμεῖς οὐκ οἴδατε, 1.27. ὀπίσω μου ἐρχόμενος, οὗ οὐκ εἰμὶ [ἐγὼ] ἄξιος ἵνα λύσω αὐτοῦ τὸν ἱμάντα τοῦ ὑποδήματος. 1.29. Τῇ ἐπαύριον βλέπει τὸν Ἰησοῦν ἐρχόμενον πρὸς αὐτόν, καὶ λέγει Ἴδε ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου. 1.31. κἀγὼ οὐκ ᾔδειν αὐτόν, ἀλλʼ ἵνα φανερωθῇ τῷ Ἰσραὴλ διὰ τοῦτο ἦλθον ἐγὼ ἐν ὕδατι βαπτίζων. 1.32. Καὶ ἐμαρτύρησεν Ἰωάνης λέγων ὅτι Τεθέαμαι τὸ πνεῦμα καταβαῖνον ὡς περιστερὰν ἐξ οὐρανοῦ, καὶ ἔμεινεν ἐπʼ αὐτόν· 1.33. κἀγὼ οὐκ ᾔδειν αὐτόν, ἀλλʼ ὁ πέμψας με βαπτίζειν ἐν ὕδατι ἐκεῖνός μοι εἶπεν Ἐφʼ ὃν ἂν ἴδῃς τὸ πνεῦμα καταβαῖνον καὶ μένον ἐπʼ αὐτόν, οὗτός ἐστιν ὁ βαπτίζων ἐν πνεύματι ἁγίῳ· 1.34. κἀγὼ ἑώρακα, καὶ μεμαρτύρηκα ὅτι οὗτός ἐστιν ὁ υἱὸς τοῦ θεοῦ. 1.36. καὶ ἐμβλέψας τῷ Ἰησοῦ περιπατοῦντι λέγει Ἴδε ὁ ἀμνὸς τοῦ θεοῦ. 1.41. εὑρίσκει οὗτος πρῶτον τὸν ἀδελφὸν τὸν ἴδιον Σίμωνα καὶ λέγει αὐτῷ Εὑρήκαμεν τὸν Μεσσίαν ?̔ὅ ἐστιν μεθερμηνευόμενον Χριστός̓. 1.45. εὑρίσκει Φίλιππος τὸν Ναθαναὴλ καὶ λέγει αὐτῷ Ὃν ἔγραψεν Μωυσῆς ἐν τῷ νόμῳ καὶ οἱ προφῆται εὑρήκαμεν, Ἰησοῦν υἱὸν τοῦ Ἰωσὴφ τὸν ἀπὸ Ναζαρέτ. 1.49. ἀπεκρίθη αὐτῷ Ναθαναήλ Ῥαββεί, σὺ εἶ ὁ υἱὸς τοῦ θεοῦ, σὺ βασιλεὺς εἶ τοῦ Ἰσραήλ. 1.51. καὶ λέγει αὐτῷ Ἀμὴν ἀμὴν λέγω ὑμῖν, ὄψεσθε τὸν οὐρανὸν ἀνεῳγότα καὶ τοὺς ἀγγέλους τοῦ θεοῦ ἀναβαίνοντας καὶ καταβαίνοντας ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου. 3.34. ὃν γὰρ ἀπέστειλεν ὁ θεὸς τὰ ῥήματα τοῦ θεοῦ λαλεῖ, οὐ γὰρ ἐκ μέτρου δίδωσιν τὸ πνεῦμα. 4.25. λέγει αὐτῷ ἡ γυνή Οἶδα ὅτι Μεσσίας ἔρχεται, ὁ λεγόμενος Χριστός· ὅταν ἔλθῃ ἐκεῖνος, ἀναγγελεῖ ἡμῖν ἅπαντα. 6.14. Οἱ οὖν ἄνθρωποι ἰδόντες ἃ ἐποίησεν σημεῖα ἔλεγον ὅτι Οὗτός ἐστιν ἀληθῶς ὁ προφήτης ὁ ἐρχόμενος εἰς τὸν κόσμον. 6.15. Ἰησοῦς οὖν γνοὺς ὅτι μέλλουσιν ἔρχεσθαι καὶ ἁρπάζειν αὐτὸν ἵνα ποιήσωσιν βασιλέα ἀνεχώρησεν πάλιν εἰς τὸ ὄρος αὐτὸς μόνος. 7.27. ἀλλὰ τοῦτον οἴδαμεν πόθεν ἐστίν· ὁ δὲ χριστὸς ὅταν ἔρχηται οὐδεὶς γινώσκει πόθεν ἐστίν. 7.31. Ἐκ τοῦ ὄχλου δὲ πολλοὶ ἐπίστευσαν εἰς αὐτόν, καὶ ἔλεγον Ὁ χριστὸς ὅταν ἔλθῃ μὴ πλείονα σημεῖα ποιήσει ὧν οὗτος ἐποίησεν; 7.40. Ἐκ τοῦ ὄχλου οὖν ἀκούσαντες τῶν λόγων τούτων ἔλεγον [ὅτι] Οὗτός ἐστιν ἀληθῶς ὁ προφήτης· 7.41. ἄλλοι ἔλεγον Οὗτός ἐστιν ὁ χριστός· οἱ δὲ ἔλεγον Μὴ γὰρ ἐκ τῆς Γαλιλαίας ὁ χριστὸς ἔρχεται; 7.42. οὐχ ἡ γραφὴ εἶπεν ὅτι ἐκ τοῦ σπέρματος Δαυείδ, καὶ ἀπὸ Βηθλεὲμ τῆς κώμης ὅπου ἦν Δαυείδ, ἔρχεται ὁ χριστός; 7.43. σχίσμα οὖν ἐγένετο ἐν τῷ ὄχλῳ διʼ αὐτόν. 7.44. τινὲς δὲ ἤθελον ἐξ αὐτῶν πιάσαι αὐτόν, ἀλλʼ οὐδεὶς ἔβαλεν ἐπʼ αὐτὸν τὰς χεῖρας. 7.52. ἀπεκρίθησαν καὶ εἶπαν αὐτῷ Μὴ καὶ σὺ ἐκ τῆς Γαλιλαίας εἶ; ἐραύνησον καὶ ἴδε ὅτι ἐκ τῆς Γαλιλαίας προφήτης οὐκ ἐγείρεται 9.17. λέγουσιν οὖν τῷ τυφλῷ πάλιν Τί σὺ λέγεις περὶ αὐτοῦ, ὅτι ἠνέῳξέν σου τοὺς ὀφθαλμούς; ὁ δὲ εἶπεν ὅτι Προφήτης ἐστίν. 9.22. ταῦτα εἶπαν οἱ γονεῖς αὐτοῦ ὅτι ἐφοβοῦντο τοὺς Ἰουδαίους, ἤδη γὰρ συνετέθειντο οἱ Ἰουδαῖοι ἵνα ἐάν τις αὐτὸν ὁμολογήσῃ Χριστόν, ἀποσυνάγωγος γένηται. 10.41. καὶ πολλοὶ ἦλθον πρὸς αὐτὸν καὶ ἔλεγον ὅτι Ἰωάνης μὲν σημεῖον ἐποίησεν οὐδέν, πάντα δὲ ὅσα εἶπεν Ἰωάνης περὶ τούτου ἀληθῆ ἦν. 12.20. Ἦσαν δὲ Ἕλληνές τινες ἐκ τῶν ἀναβαινόντων ἵνα προσκυνήσωσιν ἐν τῇ ἑορτῇ· 12.21. οὗτοι οὖν προσῆλθαν Φιλίππῳ τῷ ἀπὸ Βηθσαιδὰ τῆς Γαλιλαίας, καὶ ἠρώτων αὐτὸν λέγοντες Κύριε, θέλομεν τὸν Ἰησοῦν ἰδεῖν. 12.22. ἔρχεται ὁ Φίλιππος καὶ λέγει τῷ Ἀνδρέᾳ· ἔρχεται Ἀνδρέας καὶ Φίλιππος καὶ λέγουσιν τῷ Ἰησοῦ. 12.34. ἀπεκρίθη οὖν αὐτῷ ὁ ὄχλος Ἡμεῖς ἠκούσαμεν ἐκ τοῦ νόμου ὅτι ὁ χριστὸς μένει εἰς τὸν αἰῶνα, καὶ πῶς λέγεις σὺ ὅτι δεῖ ὑψωθῆναι τὸν υἱὸν τοῦ ἀνθρώπου; τίς ἐστιν οὗτος ὁ υἱὸς τοῦ ἀνθρώπου; 12.42. Ὅμως μέντοι καὶ ἐκ τῶν ἀρχόντων πολλοὶ ἐπίστευσαν εἰς αὐτόν, ἀλλὰ διὰ τοὺς Φαρισαίους οὐχ ὡμολόγουν ἵνα μὴ ἀποσυνάγωγοι γένωνται, 16.2. ἀποσυναγώγους ποιήσουσιν ὑμᾶς· ἀλλʼ ἔρχεται ὥρα ἵνα πᾶς ὁ ἀποκτείνας [ὑμᾶς] δόξῃ λατρείαν προσφέρειν τῷ θεῷ. 17.21. ἵνα πάντες ἓν ὦσιν, καθὼς σύ, πατήρ, ἐν ἐμοὶ κἀγὼ ἐν σοί, ἵνα καὶ αὐτοὶ ἐν ἡμῖν ὦσιν, ἵνα ὁ κόσμος πιστεύῃ ὅτι σύ με ἀπέστειλας. | 1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 1.11. He came to his own, and those who were his own didn't receive him. 1.26. John answered them, "I baptize in water, but among you stands one whom you don't know. 1.27. He is the one who comes after me, who has come to be before me, whose sandal strap I'm not worthy to untie." 1.29. The next day, he saw Jesus coming to him, and said, "Behold, the Lamb of God, who takes away the sin of the world! 1.31. I didn't know him, but for this reason I came baptizing in water: that he would be revealed to Israel." 1.32. John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him. 1.33. I didn't recognize him, but he who sent me to baptize in water, he said to me, 'On whomever you will see the Spirit descending, and remaining on him, the same is he who baptizes in the Holy Spirit.' 1.34. I have seen, and have testified that this is the Son of God." 1.36. and he looked at Jesus as he walked, and said, "Behold, the Lamb of God!" 1.41. He first found his own brother, Simon, and said to him, "We have found the Messiah!" (which is, being interpreted, Christ). 1.45. Philip found Nathanael, and said to him, "We have found him, of whom Moses in the law, and the prophets, wrote: Jesus of Nazareth, the son of Joseph." 1.49. Nathanael answered him, "Rabbi, you are the Son of God! You are King of Israel!" 1.51. He said to him, "Most assuredly, I tell you, hereafter you will see heaven opened, and the angels of God ascending and descending on the Son of Man." 3.34. For he whom God has sent speaks the words of God; for God gives the Spirit without measure. 4.25. The woman said to him, "I know that Messiah comes," (he who is called Christ). "When he has come, he will declare to us all things." 6.14. When therefore the people saw the sign which Jesus did, they said, "This is truly the prophet who comes into the world." 6.15. Jesus therefore, perceiving that they were about to come and take him by force, to make him king, withdrew again to the mountain by himself. 7.27. However we know where this man comes from, but when the Christ comes, no one will know where he comes from." 7.31. But of the multitude, many believed in him. They said, "When the Christ comes, he won't do more signs than those which this man has done, will he?" 7.40. Many of the multitude therefore, when they heard these words, said, "This is truly the prophet." 7.41. Others said, "This is the Christ." But some said, "What, does the Christ come out of Galilee? 7.42. Hasn't the Scripture said that the Christ comes of the seed of David, and from Bethlehem, the village where David was?" 7.43. So there arose a division in the multitude because of him. 7.44. Some of them would have arrested him, but no one laid hands on him. 7.52. They answered him, "Are you also from Galilee? Search, and see that no prophet has arisen out of Galilee." 9.17. Therefore they asked the blind man again, "What do you say about him, because he opened your eyes?"He said, "He is a prophet." 9.22. His parents said these things because they feared the Jews; for the Jews had already agreed that if any man would confess him as Christ, he would be put out of the synagogue. 10.41. Many came to him. They said, "John indeed did no sign, but everything that John said about this man is true." 12.20. Now there were certain Greeks among those that went up to worship at the feast. 12.21. These, therefore, came to Philip, who was from Bethsaida of Galilee, and asked him, saying, "Sir, we want to see Jesus." 12.22. Philip came and told Andrew, and in turn, Andrew came with Philip, and they told Jesus. 12.34. The multitude answered him, "We have heard out of the law that the Christ remains forever. How do you say, 'The Son of Man must be lifted up?' Who is this Son of Man?" 12.42. Nevertheless even of the rulers many believed in him, but because of the Pharisees they didn't confess it, so that they wouldn't be put out of the synagogue, 16.2. They will put you out of the synagogues. Yes, the time comes that whoever kills you will think that he offers service to God. 17.21. that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me. |
|
79. Clement of Rome, 1 Clement, 32.4, 58.2, 61.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •biblical interpretation Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 114| 32.4. καὶ ἡμεῖς οὖν, διὰ θελήματος αὐτοῦ ἐν Χριστῷ Ἰησοῦ κληθέντες, οὐ δἰ ἑαυτῶν δικαιούμεθα, οὐδὲ διὰ τῆς ἡμετέρας σοφίας ἢ συνέσεως ἢ εὐσεβείας ἢ ἔργων ὦν κατειργασάμεθα ἐν ὁσιότητι καρδίας, ἀλλὰ διὰ τῆς πίστεως, δἰ ἦς πάντας τοὺς ἀπ̓ αἰῶνος ʽ??ʼ παντοκράτωρ θεὸς ἐδικαίωσεν: ᾧ ἔστω ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν. 58.2. δέξασθε τὴν συμβουλὴν ἡμῶν, καὶ ἔσται ἀμεταμέλητα ὑμῖν. ζῇ γὰρ ὁ θεὸς καὶ ζῇ zh| 2 CS, om. LK and #3uotation by Basil. ὁ κύριος Ἰησοῦς Χριστὸς καὶ τὸ πνεῦμα τὸ ἅγιον, ἥ τε πίστις καὶ ἡ ἐλπὶς τῶν ἐκλεκτῶν, ὅτι ὁ ποιήσας ἐν ταπεινοφροσύνῃ μετ̓ ἐκτενοῦς ἐπιεικείας ἀμεταμελήτως τὰ ὑπὸ τοῦ θεοῦ δεδομένα δικαιώματα καὶ προστάγματα, οὗτος ἐντεταγμένος καὶ ἐλλόγιμος ἔσται εἰς τὸν ἀριθμὸν τῶν σωζομένων διὰ Ἰησοῦ Χριστοῦ, δἰ οὖ ἐστὶν αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν. 61.3. ὁ μόνος δυνατὸς ποιῆσαι ταῦτα καὶ περισσότερα ἀγαθὰ μεθ̓ ἡμῶν, σοὶ ἐξομολογούμεθα διὰ τοῦ ἀρχιερέως καὶ προστάτου τῶν ψυχῶν ἡμῶν Ἰησοῦ Χριστοῦ, δἰ οὗ σοι ἡ δόξα καὶ ἡ μεγαλωσύνη καὶ νῦν καὶ εἰς γενεὰν γενεῶν καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν. | |
|
80. Tertullian, On Idolatry, 19 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •donatists, biblical interpretation Found in books: Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 205 | 19. In that last section, decision may seem to have been given likewise concerning military service, which is between dignity and power. But now inquiry is made about this point, whether a believer may turn himself unto military service, and whether the military may be admitted unto the faith, even the rank and file, or each inferior grade, to whom there is no necessity for taking part in sacrifices or capital punishments. There is no agreement between the divine and the human sacrament, the standard of Christ and the standard of the devil, the camp of light and the camp of darkness. One soul cannot be due to two masters- God and C sar. And yet Moses carried a rod, and Aaron wore a buckle, and John (Baptist) is girt with leather and Joshua the Son of Nun leads a line of march; and the People warred: if it pleases you to sport with the subject. But how will a Christian man war, nay, how will he serve even in peace, without a sword, which the Lord has taken away? For albeit soldiers had come unto John, and had received the formula of their rule; albeit, likewise, a centurion had believed; still the Lord afterward, in disarming Peter, unbe**d every soldier. No dress is lawful among us, if assigned to any unlawful action. |
|
| 81. Tertullian, Prescription Against Heretics, 15-17, 19, 18 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 194 |
| 82. Anon., Targum Neofiti, 22.8, 22.10, 22.14 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •biblical interpretation, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 113 |
| 83. Anon., Targum Pseudo-Jonathan, None (2nd cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 84. Irenaeus, Refutation of All Heresies, 1.29, 1.30.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •biblical interpretation Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 255 |
| 85. Anon., Sifre Deuteronomy, 33.6 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •biblical interpretation Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 115 |
| 86. Anon., Mekhilta Derabbi Shimeon Ben Yohai, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan |
| 87. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •women, biblical, conflicting rabbinic interpretations of Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 231 |
| 88. Clement of Alexandria, Miscellanies, 7.3.20.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •biblical interpretation Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 296 |
| 89. Tertullian, Against Marcion, 4.1.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •donatists, biblical interpretation Found in books: Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 202 |
90. Anon., Genesis Rabba, 18.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •women, biblical, conflicting rabbinic interpretations of Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 231| 18.2. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר (בראשית ב, כב): וַיִּבֶן כְּתִיב, הִתְבּוֹנֵן מֵאַיִן לִבְרֹאתָהּ, אָמַר לֹא אֶבְרָא אוֹתָהּ מִן הָרֹאשׁ שֶׁלֹא תְּהֵא מְיַקֶּרֶת ראשָׁהּ, לֹא מִן הָעַיִן שֶׁלֹא תְּהֵא סַקְרָנִית, וְלֹא מִן הָאֹזֶן שֶׁלֹא תְּהֵא צַיְתָנִית, וְלֹא מִן הַפֶּה שֶׁלֹא תְּהֵא דַּבְּרָנִית, וְלֹא מִן הַלֵּב שֶׁלֹא תְּהֵא קַנְתָּנִית, וְלֹא מִן הַיָּד שֶׁלֹא תְּהֵא מְמַשְׁמְשָׁנִית, וְלֹא מִן הָרֶגֶל שֶׁלֹא תְּהֵא פַּרְסָנִית, אֶלָּא מִמָּקוֹם שֶׁהוּא צָנוּעַ בָּאָדָם, אֲפִלּוּ בְּשָׁעָה שֶׁאָדָם עוֹמֵד עָרוֹם אוֹתוֹ הַמָּקוֹם מְכֻסֶּה, וְעַל כָּל אֵבָר וְאֵבָר שֶׁהָיָה בוֹרֵא בָהּ הָיָה אוֹמֵר לָהּ תְּהֵא אִשָּׁה צְנוּעָה אִשָּׁה צְנוּעָה, אַף עַל פִּי כֵן (משלי א, כה): וַתִּפְרְעוּ כָל עֲצָתִי, לֹא בָרָאתִי אוֹתָהּ מִן הָרֹאשׁ, וַהֲרֵי הִיא מְיַקֶּרֶת רֹאשָׁהּ, שֶׁנֶּאֱמַר (ישעיה יג, טז): וַתֵּלַכְנָה נְטוּיוֹת גָּרוֹן, וְלֹא מִן הָעַיִן, וַהֲרֵי הִיא סַקְרָנִית, שֶׁנֶּאֱמַר (ישעיה יג, טז): וּמְסַקְּרוֹת עֵינַיִם, וְלֹא מִן הָאֹזֶן, וַהֲרֵי הִיא צַיְתָנִית, שֶׁנֶּאֱמַר (בראשית יח, י): וְשָׂרָה שׁוֹמַעַת פֶּתַח הָאֹהֶל, וְלֹא מִן הַלֵּב, וַהֲרֵי הִיא קַנְתָּנִית, שֶׁנֶּאֱמַר (בראשית ל, א): וַתְּקַנֵּא רָחֵל בַּאֲחוֹתָהּ, וְלֹא מִן הַיָּד, וַהֲרֵי הִיא מְמַשְׁמְשָׁנִית, שֶׁנֶּאֱמַר (בראשית לא, יט): וַתִּגְנֹב רָחֵל אֶת הַתְּרָפִים, וְלֹא מִן הָרֶגֶל, וַהֲרֵי הִיא פַּרְסָנִית, שֶׁנֶּאֱמַר (בראשית לד, א): וַתֵּצֵא דִּינָה. | 18.2. "Rabbi Yehoshua of Sichnin said in the name of Rabbi Levi: \"And He built\" is written; He contemplated from where to create her. He said: I will not create her from the head, lest she be haughty; I will not create her from the eye, lest she be coquettish; I will not create her from the ear, lest she be an eavesdropper; I will not create her from the mouth, lest she be a chatter-box; I will not create her from the heart, lest she be jealous; I will not create her from the hand, lest she be a thief; I will not create her from the leg, lest she be a run-about; rather, I will create create her from the most modest place on a person, as even when a person stands naked this place is covered. And as He created each and every limb of the woman, He would say to her: be a modest woman, be a modest woman! Nevertheless, \"And they have disregarded all of my counsel\" (Proverbs 1:25). I did not create her from the head, and yet she is haughty, as it says: \"And they walk with stretched-forth necks\" (Isaiah 3:16). And not from the eye, yet she is coquettish, as it says: \"and with wanton eyes\" (ibid.). And not from the ear, and yet she is an eavesdropper, as it says: \"And Sarah listened from the entrance of the tent\" (Genesis 18:10). And not from the heart, and yet she is jealous, as it says: \"And Rachel was jealous of her sister\" (Genesis 30:1). And not from the hand, and yet she is a thief, as it says: \"And Rachel stole the idols\" (Genesis 31:19). And not from the leg, and yet she is a run-about, as it says: \"And Dinah went out...\" (Genesis 34:1).", |
|
| 91. Anon., Marytrdom of Polycarp, 20.2, 22.3 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •biblical interpretation Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 114 |
| 92. Anon., Qohelet Rabba, 2.20 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •biblical interpretation Found in books: Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 16 |
| 93. Nag Hammadi, The Tripartite Tractate, 75.13, 76.33, 82.12 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •biblical interpretation Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 251 |
| 94. Nag Hammadi, A Valentinian Exposition, 26-28, 25 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 251 |
| 95. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •biblical interpretation Found in books: Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 79 |
96. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 334 | 110a. b and swear to the Lord of hosts; /b one shall be called the city of destruction” (Isaiah 19:18). b They went to Alexandria in Egypt and built an altar and sacrificed /b offerings b upon it for the sake of Heaven, as it is stated /b in the following verse: b “In that day shall there be an altar to the Lord in the midst of the land of Egypt, /b and a pillar at its border, to the Lord” (Isaiah 19:19).,The verse states: b “One shall be called the city of destruction” /b (Isaiah 19:18). The Gemara asks: b What /b is the meaning of the verse: b “One shall be called the city of destruction”? /b The Gemara answers: b As Rav Yosef translates /b into Aramaic: Concerning b the City of the Sun, which will be destroyed in the future, it will be said that it is one of them. And from where /b is it derived b that /b in the phrase: b “The city of destruction [ i heres /i ],” the term /b i heres /i b is /b referring b to the sun? As it is written: “Who commands the sun [ i ḥeres /i ], and it does not rise; /b and seals up the stars” (Job 9:7).,§ After mentioning the Jewish community in Egypt, the Gemara discusses Jewish communities in other locations. The verse states: “Fear not, for I am with you; I will bring your seed from the east and gather you from the west; I will say to the north: Give up, and to the south: Keep not back, b bring My sons from far, and My daughters from the end of the earth” /b (Isaiah 43:5–6). What is the meaning of b “bring My sons from far”? Rav Huna says: These are the exiles of Babylonia, whose minds are calm, like sons, /b and who can therefore focus properly on Torah study and mitzvot. What is the meaning of b “and My daughters from the end of the earth”? These are the exiles of other countries, whose minds are unsettled, like daughters. /b ,§ b Rabbi Abba bar Rav Yitzḥak says /b that b Rav Ḥisda says, and some say /b that b Rav Yehuda says /b that b Rav says: /b The gentiles living b from Tyre to Carthage recognize the Jewish people, /b their religion, b and their Father in Heaven. But /b those living b to the west of Tyre and to the east of Carthage recognize neither the Jewish people nor their Father in Heaven. /b , b Rav Shimi bar Ḥiyya raised an objection to /b the statement of b Rav /b from the verse: b “From the rising of the sun until it sets, My name is great among the nations; and in every place offerings are presented to My name, and a pure meal offering; /b for My name is great among the nations, says the Lord of hosts” (Malachi 1:11). This indicates that God’s name is known across the entire world, even to the west of Tyre and the east of Carthage. Rav b said to him: Shimi, /b is it b you /b who is raising such an objection? The verse does not mean that they recognize God and worship him. Rather, it means b that /b although they worship idols, b they call Him the God of gods. /b ,§ The verse states: “And b in every place offerings are presented to My name, /b and a pure meal offering; for My name is great among the nations, says the Lord of hosts.” Does it b enter your mind /b to say that it is permitted to sacrifice offerings b in every place? /b Rather, b Rabbi Shmuel bar Naḥmani says /b that b Rabbi Yonatan says: These are Torah scholars, who engage in Torah /b study b in every place. /b God says: b I ascribe them /b credit b as though they burn and present /b offerings b to My name. /b ,Furthermore, when the verse states: b “And a pure meal offering,” this /b is referring to b one who studies Torah in purity, /b i.e., one who first b marries a woman and afterward studies Torah. /b Since he is married, he is not disturbed by sinful thoughts.,The Gemara cites another verse that praises Torah scholars. b “A Song of Ascents, Behold, bless the Lord, all you servants of the Lord, who stand in the House of the Lord at night” /b (Psalms 134:1). b What /b is the meaning of b “at night,” /b given that the Temple service is not performed at night and all the offerings must be sacrificed during the daytime? b Rabbi Yoḥa says: These are Torah scholars, who engage in Torah /b study b at night. The verse ascribes them /b credit b as though they engage in the /b Temple b service. /b ,§ The Gemara cites another verse that is interpreted in a similar vein. King Solomon said to Hiram of Tyre: “Behold, I am about to build a house for the name of the Lord my God, to dedicate it to Him, and to burn before Him incense of sweet spices, and for the continual shewbread, and for the burnt offerings morning and evening, on the i Shabbatot /i , and on the New Moons, and on the Festivals of the Lord our God. b This is an ordice forever for Israel” /b (II Chronicles 2:3). Since the Temple was eventually destroyed, what did Solomon mean when he said that it is “an ordice forever”? b Rav Giddel says /b that b Rav says: This /b is referring to the b altar /b that remains b built /b in Heaven even after the earthly Temple was destroyed, b and /b the angel b Michael, the great minister, stands and sacrifices an offering upon it. /b , b And Rabbi Yoḥa says /b that there is an alternative explanation of the verse: b These are Torah scholars, who engage in /b studying b the i halakhot /i of /b the Temple b service. The verse ascribes them /b credit b as though the Temple was built in their days /b and they are serving in it.,§ The Gemara cites similar interpretations of verses: b Reish Lakish said: What /b is the meaning of that b which is written: “This is the law [ i torah /i ] of the burnt offering, of the meal offering, and of the sin offering, and of the guilt offering, /b and of the consecration offering, and of the sacrifice of peace offerings” (Leviticus 7:37)? This teaches that b anyone who engages in Torah /b study is considered b as though he sacrificed a burnt offering, a meal offering, a sin offering, and a guilt offering. /b , b Rava said /b an objection to this interpretation: b This /b verse states: b “of the burnt offering, of the meal offering.” /b If the interpretation of Reish Lakish is correct, the verse b should have /b written: b “Burnt offering and meal offering.” Rather, Rava says /b that the correct interpretation of this verse is: b Anyone who engages in Torah /b study b need not /b bring b a burnt offering, nor a sin offering, nor a meal offering, nor a guilt offering. /b , b Rabbi Yitzḥak said: What /b is the meaning of that b which is written: “This is the law of the sin offering” /b (Leviticus 6:18), b and: “This is the law of the guilt offering” /b (Leviticus 7:1)? These verses teach that b anyone who engages in /b studying b the law of the sin offering /b is ascribed credit b as though he sacrificed a sin offering, and anyone who engages in /b studying b the law of a guilt offering /b is ascribed credit b as though he sacrificed a guilt offering. /b , strong MISHNA: /strong b It is stated with regard to an animal burnt offering: “A fire offering, an aroma pleasing /b to the Lord” (Leviticus 1:9), b and with regard to a bird burnt offering: “A fire offering, an aroma pleasing /b to the Lord” (Leviticus 1:17), b and with regard to a meal offering: “A fire offering, an aroma pleasing /b to the Lord” (Leviticus 2:2). The repetitive language employed concerning all of these different offerings is b to say to you /b that b one who brings a substantial /b offering b and one who brings a meager /b offering have equal merit, b provided that he directs his heart toward Heaven. /b , strong GEMARA: /strong b Rabbi Zeira said: What is the verse /b from which this principle is derived? b “Sweet is the sleep of a laboring man, whether he consumes little or much” /b (Ecclesiastes 5:11).The verse is interpreted as referring to one who brings an offering, and teaches that one who brings a substantial offering and one who brings a meager offering can be equally assured that their offering will be accepted., b Rav Adda bar Ahava said /b that the source is b from here: “When goods increase, those who consume them increase; and what advantage is there to the owner, /b except seeing them with his eyes?” (Ecclesiastes 5:10). One who brings a substantial offering, who thereby increases the number of priests who partake of it, does not have more merit than one who brings a meager offering. Rather, the offering that God desires is one where He recognizes, i.e., “seeing them with His eyes,” that its owner has the proper intent.,The Gemara addresses the expression “an aroma pleasing to the Lord” stated in the verses mentioned in the mishna. b It is taught /b in a i baraita /i that b Rabbi Shimon ben Azzai says: Come and see what is written in the portion of offerings: As /b in these verses, the divine names b i El /i and i Elohim /i are not stated, but /b only b “the Lord.” /b This is b so /b as b not to give a claim to a litigant to argue. /b Only one name of God is used in conjunction with all the various offerings, to prevent heretics from claiming that different offerings are brought to different gods., b And it is stated with regard to a large bull /b offering: b “A fire offering, an aroma pleasing /b to the Lord” (Leviticus 1:9), b and with regard to a small bird /b offering: b “A fire offering, an aroma pleasing /b to the Lord” (Leviticus 1:17), b and with regard to a meal offering: “A fire offering, an aroma pleasing /b to the Lord” (Leviticus 1:9). The repetitive language employed concerning all of these different offerings is b to say to you /b that b one who brings a substantial /b offering b and one who brings a meager /b offering have equal merit, b provided that he directs his heart toward Heaven. /b , b And lest you say /b that God b needs /b these offerings b for consumption, /b in which case a larger offering would be preferable to a smaller one, b the verse states: “If I were hungry, I would not tell you; for the world is Mine, and everything within it” /b (Psalms 50:12). b And it is stated: “For every beast of the forest is Mine, and the cattle upon a thousand hills. I know all the fowls of the mountains; and the wild beasts of the field are Mine” /b (Psalms 50:10–11). Similarly, it is stated in the following verse: b “Do I eat the flesh of bulls, or drink the blood of goats?” /b (Psalms 50:13)., b I did not say to you: Sacrifice /b offerings to me, b so that you will say: I will do His will, /b i.e., fulfill His needs, b and He will do my will. You are not sacrificing to /b fulfill b My will, /b i.e., My needs, b but you are sacrificing to /b fulfill b your will, /b i.e., your needs, in order to achieve atonement for your sins by observing My mitzvot, b as it is stated: /b “And when you sacrifice an offering of peace offerings to the Lord, b you shall sacrifice it so that you may be accepted” /b (Leviticus 19:5)., b Alternatively, /b the verse: “And when you sacrifice an offering of peace offerings to the Lord, b you shall sacrifice it so that you may be accepted [ i lirtzonkhem /i ]” /b (Leviticus 19:5), can be interpreted differently: b Sacrifice willingly [ i lirtzonkhem /i ]; sacrifice intentionally. /b ,This is b as Shmuel asked Rav Huna: From where /b is it derived with regard b to one who acts unawares /b in the case b of consecrated /b items, i.e., if one slaughtered an offering without intending to perform the act of slaughter at all, but rather appeared like one occupied with other matters, b that /b the offering b is disqualified? /b Rav Huna said to Shmuel: It is derived from a verse, b as it is stated: “And he shall slaughter the young bull /b before the Lord” (Leviticus 1:5), teaching that the mitzva is not performed properly b unless the slaughter is for the sake of a young bull, /b i.e., with the knowledge that he is performing an act of slaughter.,Shmuel b said to /b Rav Huna: b We have this /b as an established i halakha /i already, that it is a mitzva to slaughter the offering for the sake of a bull, but b from where /b is it derived that this requirement is b indispensable? /b Rav Huna b said to him /b that the verse states: b “With your will you shall slaughter it” /b (Leviticus 19:5), i.e., b sacrifice intentionally, /b in the form of a purposeful action.,...Y |
|
97. Origen, Against Celsus, 7.68 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •biblical interpretation Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 296 | 7.68. After all that we have already said concerning Jesus, it would be a useless repetition for us to answer these words of Celsus: It is easy to convict them of worshipping not a god, not even demons, but a dead person. Leaving, then, this objection for the reason assigned, let us pass on to what follows: In the first place, I would ask why we are not to serve demons? Is it not true that all things are ordered according to God's will, and that His providence governs all things? Is not everything which happens in the universe, whether it be the work of God, of angels, of other demons, or of heroes, regulated by the law of the Most High God? Have these not had assigned them various departments of which they were severally deemed worthy? Is it not just, therefore, that he who worships God should serve those also to whom God has assigned such power? Yet it is impossible, he says, for a man to serve many masters. Observe here again how he settles at once a number of questions which require considerable research, and a profound acquaintance with what is most mysterious in the government of the universe. For we must inquire into the meaning of the statement, that all things are ordered according to God's will, and ascertain whether sins are or are not included among the things which God orders. For if God's government extends to sins not only in men, but also in demons and in any other spiritual beings who are capable of sin, it is for those who speak in this manner to see how inconvenient is the expression that all things are ordered by the will of God. For it follows from it that all sins and all their consequences are ordered by the will of God, which is a different thing from saying that they come to pass with God's permission. For if we take the word ordered in its proper signification, and say that all the results of sin were ordered, then it is evident that all things are ordered according to God's will, and that all, therefore, who do evil do not offend against His government. And the same distinction holds in regard to providence. When we say that the providence of God regulates all things, we utter a great truth if we attribute to that providence nothing but what is just and right. But if we ascribe to the providence of God all things whatsoever, however unjust they may be, then it is no longer true that the providence of God regulates all things, unless we refer directly to God's providence things which flow as results from His arrangements. Celsus maintains also, that whatever happens in the universe, whether it be the work of God, of angels, of other demons, or of heroes, is regulated by the law of the Most High God. But this also is incorrect; for we cannot say that transgressors follow the law of God when they transgress; and Scripture declares that it is not only wicked men who are transgressors, but also wicked demons and wicked angels. |
|
| 98. Origen, On First Principles, 4.2.1-4.2.2, 4.2.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •literalism, in biblical interpretation Found in books: Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 75 |
99. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •biblical interpretation Found in books: Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 52| 2a. מתני׳ big strongהמקנא /strong /big לאשתו רבי אליעזר אומר מקנא לה על פי שנים ומשקה על פי עד אחד או ע"פ עצמו רבי יהושע אומר מקנא לה על פי שנים ומשקה ע"פ שנים,כיצד מקנא לה אומר לה בפני שנים אל תדברי עם איש פלוני ודברה עמו עדיין היא מותרת לביתה ומותרת לאכול בתרומה,נכנסה עמו לבית הסתר ושהתה עמו כדי טומאה אסורה לביתה ואסורה לאכול בתרומה ואם מת חולצת ולא מתייבמת, big strongגמ׳ /strong /big מכדי תנא מנזיר סליק מאי תנא דקא תנא סוטה,כדרבי דתניא רבי אומר למה נסמכה פרשת נזיר לפרשת סוטה לומר לך שכל הרואה סוטה בקלקולה יזיר עצמו מן היין,וליתני סוטה והדר ליתני נזיר איידי דתנא כתובות ותנא המדיר תנא נדרים ואיידי דתנא נדרים תנא נזיר דדמי לנדרים וקתני סוטה כדרבי,המקנא דיעבד אין לכתחילה לא קסבר תנא דידן אסור לקנאות,א"ר שמואל בר רב יצחק כי הוה פתח ריש לקיש בסוטה אמר הכי אין מזווגין לו לאדם אשה אלא לפי מעשיו שנא' (תהלים קכה, ג) כי לא ינוח שבט הרשע על גורל הצדיקים אמר רבה בר בר חנה אמר ר' יוחנן וקשין לזווגן כקריעת ים סוף, שנאמר (תהלים סח, ז) אלהים מושיב יחידים ביתה מוציא אסירים בכושרות,איני והא אמר רב יהודה אמר רב ארבעים יום קודם יצירת הולד בת קול יוצאת ואומרת בת פלוני לפלוני בית פלוני לפלוני שדה פלוני לפלוני לא קשיא הא בזוג ראשון הא בזוג שני,ר"א אומר מקנא לה על פי שנים וכו' עד כאן לא פליגי אלא בקינוי וסתירה אבל בטומאה עד אחד מהימן,ותנן נמי עד אחד אומר אני ראיתי שניטמאת לא היתה שותה,מדאורייתא מנלן דמהימן עד אחד דתנו רבנן (במדבר ה, יג) ועד אין בה בשנים הכתוב מדבר,או אינו אלא אפילו באחד ת"ל (דברים יט, טו) לא יקום עד אחד באיש | 2a. strong MISHNA: /strong With regard to b one who issues a warning to his wife /b not to seclude herself with a particular man, so that if she does not heed his warning she will assume the status of a woman suspected by her husband of having been unfaithful [ i sota /i ], b Rabbi Eliezer says: /b He b issues a warning to her based on, /b i.e., in the presence of, b two /b witnesses for the warning to be effective. If two witnesses were not present for the warning, she is not a i sota /i even if two witnesses saw her seclusion with another man. b And /b the husband b gives /b the bitter water to her b to drink based on /b the testimony of b one witness /b who saw the seclusion, b or /b even b based on his own /b testimony that he himself saw them secluded together, as Rabbi Eliezer holds that only the warning requires witnesses, not the seclusion. b Rabbi Yehoshua says: /b He both b issues a warning to her based on two /b witnesses b and gives /b the bitter water to her b to drink based on /b the testimony of b two /b witnesses.,The mishna asks: b How /b does he b issue a warning to her /b in an effective manner? If he b says to her in the presence of two /b witnesses: b Do not speak with /b the b man /b called b so-and-so, and she /b nevertheless b spoke with him, she is still permitted to her home, /b i.e., she is permitted to engage in sexual intercourse with her husband, b and /b if she is the wife of a priest b she is /b still b permitted to partake of i teruma /i . /b ,However, if after he told her not to speak with so-and-so, b she entered into a secluded place and remained with /b that man long b enough to /b become b defiled, /b i.e., sufficient time to engage in sexual intercourse, b she is forbidden to her home /b from that moment until she undergoes the i sota /i rite. b And /b likewise, if she was the wife of a priest b she is prohibited from partaking of i teruma /i , /b as she was possibly disqualified by her infidelity, so long as her innocence is not proven by means of the bitter water. b And if /b her husband b dies /b childless before she drinks the bitter water, b she perform i ḥalitza /i /b with her late husband’s brother b and may not enter into levirate marriage, /b as, if she had been unfaithful, levirate marriage is forbidden., strong GEMARA: /strong The Gemara questions the placement of this tractate within the mishnaic order of i Nashim /i . b Now, /b the b i tanna /i arose from /b tractate b i Nazir /i , /b which is the tractate preceding i Sota /i in the order of the Mishna. b What /b did he b teach /b in i Nazir /i b that /b required that he b teach /b tractate b i Sota /i /b immediately afterward, as at first glance there seems to be no connection between this tractate and i Nazir /i ?,The Gemara answers: This was done b in accordance with /b the statement b of Rabbi /b Yehuda HaNasi with regard to the sequence of passages in the Torah, b as it is taught /b in a i baraita /i that b Rabbi /b Yehuda HaNasi b says: Why is the portion of a nazirite /b (Numbers, chapter 6) b placed adjacent to the portion of a i sota /i /b (Numbers, chapter 5)? This was done b to tell you that anyone who sees a i sota /i in her disgrace /b as she undergoes the rite of the bitter water b should renounce wine, /b as wine is one of the causes of sexual transgression, as it loosens inhibitions. For the same reason that the Torah teaches these passages one after the other, Rabbi Yehuda HaNasi arranged these tractates one after the other.,The Gemara asks: b But /b if so, b let /b him b teach /b tractate b i Sota /i first and then let /b him b teach /b tractate b i Nazir /i , /b which is the way these topics are ordered in the Torah, and also accords better with the statement of Rabbi Yehuda HaNasi. The Gemara answers: b Since /b the i tanna /i b taught /b tractate b i Ketubot /i , and /b in that tractate he b taught /b a chapter that begins: b One who vows, /b in which there are several i mishnayot /i concerning vows between husbands and wives, he then b taught /b tractate b i Nedarim /i , /b whose subject is the i halakhot /i of vows. b And since /b he b taught /b tractate b i Nedarim /i , /b he then b taught /b tractate b i Nazir /i , which is similar to /b tractate b i Nedarim /i /b in that one becomes a nazirite by taking a vow. b And /b he then b teaches /b tractate b i Sota /i , in accordance with /b the statement b of Rabbi /b Yehuda HaNasi.,§ The Gemara begins clarifying the mishna. The mishna states: b One who issues a warning /b to his wife. By employing the descriptive phrase: One who issues a warning, and not the prescriptive phrase: One issues a warning, the i tanna /i indicates that b after the fact, yes, /b it is effective if he issues a warning in this manner, but ideally, b no, /b one should not issue a warning to his wife at all b i ab initio /i . /b Apparently, b the i tanna /i of our /b mishna b holds /b that it b is prohibited to issue a warning /b to one’s wife i ab initio /i in a manner that can cause her to become a i sota /i , and all the i halakhot /i concerning a i sota /i are for one who issued a warning when not obligated to do so., b Rav Shmuel bar Rav Yitzḥak says: When Reish Lakish would introduce /b his discussion of the Torah passage b of i sota /i /b he would b say this: /b Heaven b matches a woman to a man only according to his actions, as it is stated: “For the rod of wickedness shall not rest upon the lot of the righteous” /b (Psalms 125:3), indicating that if one has a wicked wife it is due to his own evil conduct. b Rabba bar bar Ḥana says /b that b Rabbi Yoḥa says: And it is as difficult to match /b a couple together b as /b was b the splitting of the Red Sea, as it is stated /b in a verse that speaks of the exodus from Egypt: b “God makes the solitary individuals dwell in a house; He brings out prisoners into prosperity [ i bakosharot /i ]” /b (Psalms 68:7). God takes single individuals and causes them to dwell in a house by properly matching a man to a woman. This is similar to the exodus from Egypt, which culminated in the splitting of the Red Sea, where He released prisoners into prosperity.,The Gemara asks: b Is that so /b that a man is matched to a woman according to his actions? b But Rav Yehuda says /b that b Rav says: Forty days before an embryo is formed a Divine Voice issues forth and says: The daughter of so-and-so is /b destined b to /b marry b so-and-so; such and such a house is /b destined b to /b be inhabited by b so-and-so; such and such a field is /b destined b to /b be farmed by b so-and-so. /b This clearly states that these matters, including marriage, are decreed for a person even before he is formed. The Gemara answers: This is b not difficult. This /b statement that Rav Yehuda says in the name of Rav is b with regard to a first match [ i zivug /i ], /b while b this /b statement of Rabba bar bar Ḥana in the name of Rabbi Yoḥa is b with regard to a second match. /b A first match is decreed in heaven; a second match is according to one’s actions.,§ The Gemara now clarifies the dispute in the mishna. b Rabbi Eliezer says: /b The husband must b issue a warning to her based on, /b i.e., in the presence of, b two /b witnesses, and he gives the bitter water to her to drink based on the testimony of one witness. Rabbi Yehoshua says: He both issues a warning to her based on two witnesses and gives the bitter water to her to drink based on the testimony of two witnesses who saw them secluded together. The Gemara notes: Rabbi Eliezer and Rabbi Yehoshua b disagree only with regard to /b the requisite number of witnesses for the b warning and /b the b seclusion, /b whether one or two witnesses are required, b but with regard to /b the testimony concerning b defilement /b after the warning was issued and seclusion had occurred, they agree that even the testimony of b one witness is deemed credible /b to establish that the woman actually engaged in sexual intercourse with the man while secluded.,The Gemara comments: b And we learned also /b in another mishna (31a) that if b a single witness says: I saw that she was defiled, /b then b she would not drink /b the bitter water, as the testimony is accepted, and her husband must divorce her and she forfeits payment of her marriage contract. Therefore, there is no need to perform the i sota /i rite.,The Gemara asks: b By Torah law, from where do we /b derive b that one witness is deemed credible /b with regard to testifying that a i sota /i engaged in sexual intercourse? The Gemara answers: b As the Sages taught /b in reference to the verse describing the circumstances in which a woman defiled through an act of adultery becomes forbidden to her husband, which states: “And a man lie with her carnally and it be hid from the eyes of her husband, she being defiled secretly, b and there is no witness [ i ed /i ] against her” /b (Numbers 5:13), b the verse is speaking of /b a lack of b two /b witnesses. When the verse refers to the lack of an i ed /i , written in the singular, it actually indicates that there are not two witnesses against her, but only one, as the i baraita /i will now explain.,The i baraita /i continues and asks: b Or /b perhaps the verse is referring b only /b to a case where there was not b even one /b witness to the act of sexual intercourse, as the singular usage of the word i ed /i would seem to indicate? The i baraita /i now proves that elsewhere the word i ed /i is used to indicate two witnesses, as b the verse states: “One witness [ i ed /i ] shall not rise up against a man /b for any iniquity or any sin that he sins; by the mouth of two witnesses or by the mouth of three witnesses shall a matter be established” (Deuteronomy 19:15). |
|
100. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •biblical interpretation Found in books: Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 52| 22a. (עזרא ד, ז) וכתב הנשתוון כתוב ארמית ומתורגם ארמית וכתיב (דניאל ה, ח) לא כהלין כתבא למיקרא ופשרא להודעא למלכא וכתיב (דברים יז, יח) וכתב את משנה התורה הזאת כתב הראוי להשתנות,למה נקרא אשורית שעלה עמהם מאשור,תניא רבי אומר בתחלה בכתב זה ניתנה תורה לישראל כיון שחטאו נהפך להן לרועץ כיון שחזרו בהן החזירו להם שנאמר (זכריה ט, יב) שובו לביצרון אסירי התקוה גם היום מגיד משנה אשיב לך,למה נקרא שמה אשורית שמאושרת בכתב,רשב"א אומר משום ר' אליעזר בן פרטא שאמר משום רבי אלעזר המודעי כתב זה לא נשתנה כל עיקר שנאמר (שמות כז, י) ווי העמודים מה עמודים לא נשתנו אף ווים לא נשתנו ואומר (אסתר ח, ט) ואל היהודים ככתבם וכלשונם מה לשונם לא נשתנה אף כתבם לא נשתנה,אלא מה אני מקיים את משנה התורה הזאת לשתי תורות אחת שיוצאה ונכנסת עמו ואחת שמונחת לו בבית גנזיו אותה שיוצאה ונכנסת עמו עושה אותה כמין קמיע ותולה בזרועו שנאמר (תהלים טז, ח) שויתי ה' לנגדי תמיד,ואידך האי שויתי מאי דריש ביה ההוא מיבעי ליה כדרב חנה בר ביזנא דאמר רב חנה בר ביזנא אר"ש חסידא המתפלל צריך שיראה עצמו כאילו שכינה כנגדו שנאמר שויתי ה' לנגדי תמיד,לר"ש דאמר כתב זה לא נשתנה מאי לא כהלין כתבא למיקרא אמר רב בגימטריא איכתיב להון יטת יטת אידך פוגחמט,מאי פריש להו (דניאל ה, כה) מנא מנא תקל ופרסין מנא מנא אלהא מלכותך (והשלמת לך) תקיל תקילתא במאזניא והשתכחת חסיר (פרסין) פריסת מלכותך ויהיבת למדי ופרס,ושמואל אמר ממתוס ננקפי אאלרן ור' יוחנן אמר אנם אנם לקת ניסרפו רב אשי אמר נמא נמא קתל פורסין:, big strongמתני׳ /strong /big אין רוכבין על סוסו ואין יושבין על כסאו ואין משתמשין בשרביטו ואין רואין אותו כשהוא מסתפר ולא כשהוא ערום ולא כשהוא בבית המרחץ שנאמר (דברים יז, טו) שום תשים עליך מלך שתהא אימתו עליך:, big strongגמ׳ /strong /big אמר רב יעקב א"ר יוחנן אבישג מותרת לשלמה ואסורה לאדניה מותרת לשלמה דמלך היה ומלך משתמש בשרביטו של מלך ואסורה לאדניה דהדיוט הוא,אבישג מאי היא דכתיב (מלכים א א, א) והמלך דוד זקן בא בימים וגו' ויאמרו לו עבדיו יבקשו וגו' וכתיב (מלכים א א, ג) ויבקשו נערה יפה וגו' וכתיב (מלכים א א, ד) והנערה יפה עד מאד ותהי למלך סוכנת ותשרתהו אמרה נינסבן אמר לה אסירת לי,אמרה ליה חסריה לגנבא נפשיה לשלמא נקיט אמר להו קראו לי לבת שבע וכתיב (מלכים א א, טו) ותבא בת שבע אל המלך החדרה אמר רב יהודה אמר רב באותה שעה קינחה בת שבע בשלש עשרה מפות,אמר רב שמן בר אבא בוא וראה כמה קשין גירושין שהרי דוד המלך התירו לו לייחד ולא התירו לו לגרש,א"ר אליעזר כל המגרש את אשתו ראשונה אפילו מזבח מוריד עליו דמעות שנאמר (מלאכי ב, יג) וזאת שנית תעשו כסות דמעה את מזבח ה' בכי ואנקה מאין עוד פנות אל המנחה ולקחת רצון מידכם וכתיב (מלאכי ב, יד) ואמרתם על מה על כי ה' העיד בינך ובין אשת נעוריך אשר אתה בגדתה בה והיא חברתך ואשת בריתך,א"ר יוחנן ואיתימא ר' אלעזר אין אשתו של אדם מתה אלא אם כן מבקשין ממנו ממון ואין לו שנאמר (משלי כב, כז) ואם אין לך לשלם למה יקח משכבך מתחתיך,וא"ר יוחנן כל אדם שמתה אשתו ראשונה כאילו חרב בהמ"ק בימיו שנאמר (יחזקאל כד, טז) בן אדם הנני לוקח ממך את מחמד עיניך במגפה לא תספד ולא תבכה ולא תבוא דמעתך וכתיב (יחזקאל כד, יח) ואדבר אל העם בבקר ותמת אשתי בערב וכתיב (יחזקאל כד, כא) הנני מחלל את מקדשי גאון עוזכם מחמד עיניכם,אמר רבי אלכסנדרי כל אדם שמתה אשתו בימיו עולם חשך בעדו שנאמר (איוב יח, ו) אור חשך באהלו ונרו עליו ידעך ר' יוסי בר חנינא אמר פסיעותיו מתקצרות שנאמר (איוב יח, ז) יצרו צעדי אונו רבי אבהו אמר עצתו נופלת שנאמר (איוב יח, ז) ותשליכהו עצתו,אמר רבה בר בר חנה אמר רבי יוחנן קשה לזווגם כקריעת ים סוף שנאמר (תהלים סח, ז) אלהים מושיב יחידים ביתה מוציא אסירים בכושרות (אל תיקרי מוציא אסירים אלא כמוציא אסירים אל תיקרי בכושרות אלא בכי ושירות),איני והאמר רב יהודה אמר רב ארבעים יום קודם יצירת הולד בת קול יוצאת ואומרת בת פלוני לפלוני לא קשיא הא בזווג ראשון הא בזווג שני,א"ר שמואל בר נחמן לכל יש תמורה חוץ מאשת נעורים שנא' (ישעיהו נד, ו) ואשת נעורים כי תמאס מתני לה רב יהודה לרב יצחק בריה אין אדם מוצא קורת רוח אלא מאשתו ראשונה שנא' (משלי ה, יח) יהי מקורך ברוך ושמח מאשת | 22a. b “And the writing of the letter [ i hannishtevan /i ] was written in the Aramaic script, and set forth in the Aramaic tongue” /b (Ezra 4:7). The term “ i hannishtevan /i ” is similar to the word i nishtana /i , meaning changed, alluding to the fact that the script had been changed. b And it is written /b with regard to the writing on the wall of Belshazzar’s palace: b “Then came in all the king’s wise men. But they could not read the writing, nor make known to the king the interpretation” /b (Daniel 5:8), and the reason they could not read it is that it was written in the new script that Ezra would transmit. b And it is written: “That he shall write for himself a second [ i mishne /i ] Torah” /b (Deuteronomy 17:18), where “second [ i mishne /i ]” teaches that it is written in b a script that is apt to be changed [ i lehishtannot /i ]. /b ,The i baraita /i continues: b Why /b is this script b called i Ashurit /i ? Because it ascended with /b the Jewish people b from Ashur /b when they returned from their exile in Babylonia., b It is taught /b in a i baraita /i ( i Tosefta /i 4:5): b Rabbi /b Yehuda HaNasi b says: Initially, the Torah was given to the Jewish people in this script, /b i Ashurit /i , which is in use today. b Once /b the Jewish people b sinned, it turned into an impairment for them /b and they began writing with a different script, i Libona’a /i . b Once they repented, /b the first script b was returned to them, /b and they resumed writing with i Ashurit /i script, b as it is stated: “Return to the stronghold, you prisoners of hope; even today do I declare that I will render double [ i mishne /i ] unto you” /b (Zechariah 9:12), meaning that God restored to the Jewish people this script that had been changed [ i nishtanna /i ].,The i baraita /i continues: If this script predates the exile to Babylonia, b why is it called i Ashurit /i ? Because it is i meusheret /i , /b beautiful and straight, b in script. /b ,The i baraita /i continues: b Rabbi Shimon ben Elazar says in the name of Rabbi Eliezer ben Perata, who said in the name of Rabbi Elazar HaModa’i: This script did not change at all, as it is stated /b with regard to the construction of the Tabernacle: b “The hooks of [ i vavei /i ] the poles” /b (Exodus 27:10). This teaches that b just as the poles were not changed, so too, the hooks [ i vavim /i ] were not changed. /b The letter i vav /i in i Ashurit /i script has the shape of a hook. Evidently, this is why the term for hook in the Torah is i vav /i . b And /b the verse b states: “And to the Jews according to their script and according to their language” /b (Esther 8:9). This teaches that b just as their language was not changed /b over the generations but remained Hebrew, b so too, their script was not changed. /b ,The i baraita /i continues: b But /b if the script was in fact not changed, b how do I realize /b the meaning of the phrase b “a second [ i mishne /i ] Torah” /b (Deuteronomy 17:18)? This serves b to /b teach the i halakha /i concerning the b two Torah scrolls /b that the king writes, b one that goes out and comes in with him, and one that is placed in his treasury. /b With regard to b the one that goes out and comes in with him, he makes it /b very small, b like an amulet, and he hangs /b it b on his arm. As it is stated /b by King David: b “I have set the Lord always before me; /b He is at my right hand, that I shall not be moved” (Psalms 16:8). This verse alludes to the two Torah scrolls, one that is before him and one that is in his right hand.,The Gemara asks: b And /b with regard to b the other /b Sage, i.e., Rabbi Yehuda HaNasi, who does not hold that the king must write and affix the second scroll to his arm, b what does he expound from that /b verse: b “I have set” /b (Psalms 16:8)? The Gemara responds: b He requires that /b verse b in accordance with /b the statement b of Rav Ḥana bar Bizna, as Rav Ḥana bar Bizna says /b that b Rabbi Shimon Ḥasida says: One who prays needs to see himself as if the Divine Presence is opposite him, as it is stated: “I have set the Lord always before me” /b (Psalms 16:8).,The Gemara asks: b According to Rabbi Shimon, who says /b that b this script was not changed /b at all, b what /b is the reason b “they could not read the writing” /b (Daniel 5:8)? b Rav says: /b Because b it was written for them in /b the obscure code of b i gimatriyya /i . /b It was written: b i Yod /i , i tet /i , i tav /i ; i yod /i , i tet /i , i tav /i ; i alef /i , i yod /i , i dalet /i , i khaf /i ; i peh /i , i vav /i , i gimmel /i , i ḥet /i , i mem /i , i tet /i . /b These letters correspond with: i Mem /i , i nun /i , i alef /i ; i mem /i , i nun /i , i alef /i ; i tav /i , i kuf /i , i lamed /i ; i vav /i , i peh /i , i reish /i , i samekh /i , i yod /i , i nun /i ; this is based on the exchange of letters known as i at bash /i , or the exchanging of a letter with its counterpart in the opposite place in the alphabet, e.g., i alef /i , the first letter, for i tav /i , the last letter., b What did /b Daniel b explain to them? /b The letters stand for the terms: b “ i Mene mene tekel ufarsin /i ” /b (Daniel 5:25). He then explained the meaning: b “ i Mene /i ”: God has numbered [ i mena /i ] /b the days of b your kingdom and brought it to an end. “ i Tekel /i ”: You are weighed [ i tekilta /i ] on the scale and are found lacking. “ i Parsin /i ”: Your kingdom is divided [ i perisat /i ] and given to the Medes and Persians” /b (Daniel 5:26–28)., b And Shmuel says: /b The writing used the correct letters for those terms, but instead of being written in order, the four words, i mene mene tekel ufarsin /i were written vertically and were therefore meant to be read from the top down. If read in the usual way, from right to left, it says: b “ i Mamtos kafei a’alran /i .” And Rabbi Yoḥa says: /b Each word was written backward, so that read right to left, they spelled, b i Anem anem leket nisrapu /i . Rav Ashi says: /b They were written with the first two letters of each word reversed: b i Nema nema ketal pursin /i . /b , strong MISHNA: /strong b One may not ride on /b the king’s b horse, and one may not sit on his throne, and one may not use his scepter, and one may not see him when he is having his hair cut, nor when he is naked, nor when he is in the bathhouse, as it is stated: “You shall set a king over you” /b (Deuteronomy 17:15), meaning, ensure b that his fear should be upon you. /b All of these actions would lessen one’s fear of and reverence for the king., strong GEMARA: /strong b Rav Ya’akov says /b that b Rabbi Yoḥa says: Abishag /b the Shunammite was b permitted to Solomon but forbidden to Adonijah, /b who in fact wanted to marry her. She was b permitted to Solomon, as he was a king, and a king may use the scepter of a king. /b Abishag’s status was similar to the king’s scepter, as she had been designated to serve King David. She was b forbidden to Adonijah, as he /b was b an ordinary /b person, not a king.,The Gemara clarifies: The story of b Abishag, what is it? As it is written: “Now King David was old and stricken in years…and his servants said to him, let there be sought /b …a young virgin…and let her lie in your bosom, that my lord the king may get heat” (I Kings 1:1–2); b and it is written: “So they sought for a beautiful maiden… /b and found Abishag” (I Kings 1:1–3); b and it is written: “And the maiden was very beautiful and she became a companion to the king and ministered to him, /b but the king did not know her” (I Kings 1:1–4). Abishag b said /b to King David: b Marry me. /b King David b said to her: You are forbidden to me, /b as I already have eighteen wives.,Abishag b said to him: When the thief is lacking /b what to steal, b he makes himself like a man of peace. /b In other words, she was saying that since King David was physically unable to engage in intercourse, he devised an excuse not to marry her. King David b said to /b his attendants: b Call Bathsheba to me. And it is written: “And Bathsheba went in to the king into the chamber; /b now the king was very old and Abishag the Shunammite ministered to the king” (I Kings 1:15). b Rav Yehuda says /b that b Rav says: At that time, Bathsheba wiped /b herself b with thirteen cloths, /b corresponding to the number of words in the verse, indicating that she engaged in intercourse with King David thirteen times., b Rav Shemen bar Abba says: Come and see how severe /b a matter b divorce /b is, b as they /b rendered it b permitted for King David to be secluded /b with Abishag without marrying her, b but they did not /b render it b permitted for him to divorce /b one of his wives to enable him to marry Abishag.,§ b Rabbi Eliezer says: /b Concerning b anyone who divorces his first wife, even the altar sheds tears about him, as it is stated: “And further, this you should do: Cover the altar of the Lord with tears, with weeping and sighing, from His no longer showing regard to the offering, nor receiving it with goodwill from your hand” /b (Malachi 2:13), b and it is written: “Yet you say: Why? Because the Lord has been witness between you and the wife of your youth, against whom you have dealt treacherously, though she is your companion and the wife of your covet” /b (Malachi 2:14)., b Rabbi Yoḥa, and some say Rabbi Elazar, says: A man’s wife does not die unless /b his creditors b ask him for money /b that he owes b and he does not have /b it, b as it is stated: “If you do not have with what to pay, why should he take away your bed from under you?” /b (Proverbs 22:27). The bed mentioned in the verse alludes to one’s wife., b And Rabbi Yoḥa says: /b For b any man whose first wife dies, it is as if the Temple were destroyed in his days, as it is stated: “Son of man, behold, I take away from you the desire of your eyes with a stroke; yet neither shall you make lamentation nor weep, neither shall your tears run down” /b (Ezekiel 24:16). b And it is written: “So I spoke to the people in the morning and in the evening my wife died” /b (Ezekiel 24:18). b And it is written /b in the continuation of the same passage: b “Behold I will profane My Sanctuary, the pride of your power, the desire of your eyes” /b (Ezekiel 24:21), illustrating that a man’s wife is as precious to him as the Temple is for the entire Jewish nation., b Rabbi Alexandri says: /b For b any man whose wife dies in his days, the world is dark for him, as it is stated: “The light shall be dark in his tent and his lamp over him shall be put out” /b (Job 18:6), since the word tent is commonly employed as a metonym for a wife. b Rabbi Yosei bar Ḥanina says: His steps get shorter, as it is stated: “The steps of his strength shall be constrained” /b (Job 18:7). b Rabbi Abbahu says: His counsel falls, as it is stated: “And his own counsel shall cast him down” /b (Job 18:7)., b Rabba bar bar Ḥana says /b that b Rabbi Yoḥa says: /b It is as b difficult to match /b a couple b as the splitting of the Red Sea, as it is stated: “God makes the solitary dwell in a house; He brings out prisoners into prosperity” /b (Psalms 68:7). b Do not read /b the verse as b “brings out prisoners”; rather, /b read it as: b Like bringing out prisoners. /b Accordingly, the act described in the first clause of the verse, God’s causing the solitary to dwell in a house, i.e., to marry, is compared to the act described in the next clause in the verse, i.e., bringing out prisoners. And do not read the verse as b “into prosperity [ i bakkosharot /i ]”; rather, /b read it as: b Crying and singing [ i bekhi veshirot /i ], /b which alludes to the splitting of the Red Sea, when there was both crying and singing.,The Gemara asks: b Is that so /b that it is this difficult to find a match? b But doesn’t Rav Yehuda say /b that b Rav says: Forty days before the formation of the fetus a Divine Voice emerges and states: The daughter of so-and-so /b shall be the wife b of so-and-so? /b Why should matching them be so difficult, since they are prepared for this from before their birth? The Gemara responds: This is b not difficult. This /b latter statement, about predestined matches, b is /b stated b with regard to the first match; that /b former statement, about the difficulty of matchmaking, b is /b stated b with regard to the second match. /b , b Rabbi Shmuel bar Naḥman says: For everything /b that is lost b there is a substitute, except for /b one’s b wife from youth /b who dies, b as it is stated: “And a wife from youth, can she be rejected?” /b (Isaiah 54:6). b Rav Yehuda taught Rav Yitzḥak, his son: A man finds calmness of spirit only from his first wife, as it is stated: “Let your fountain be blessed and have joy with the wife of /b |
|
| 101. Eusebius of Caesarea, Preparation For The Gospel, 4.6-4.10 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •interpretation, biblical Found in books: Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 156 |
| 102. Cyprian, The Lapsed, 25 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •donatists, biblical interpretation Found in books: Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 202 |
| 103. Eusebius of Caesarea, Demonstration of The Gospel, 10.1.4-10.1.12 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •biblical interpretation, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 202, 205 |
| 104. Ambrose, Letters, 20.20-20.21 (4th cent. CE - 4th cent. CE) Tagged with subjects: •biblical interpretation, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 202, 205 |
| 105. Gregory of Nyssa, In Canticum Canticorum (Homiliae 15), 15.467 (4th cent. CE - 4th cent. CE) Tagged with subjects: •augustine of hippo, biblical interpretation Found in books: Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 133 |
| 106. Augustine, Confessions, 6.5.8, 11.12.14 (4th cent. CE - 5th cent. CE) Tagged with subjects: •manichaeans, biblical interpretation, overview Found in books: Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 270 |
| 107. Augustine, Contra Adimantum Manichaei Discipulum, 7.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 269 |
| 108. Augustine, Reply To Faustus, 8.1, 14.1, 16.5, 18.1-18.3, 19.3, 20.3-20.4, 21.1, 21.9, 32.1, 32.5, 33.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •manichaeans, biblical interpretation, overview •biblical interpretation Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 305; Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 268, 269, 270 |
| 109. Augustine, Contra Felicem, 1.2, 2.2, 2.10 (4th cent. CE - 5th cent. CE) Tagged with subjects: •manichaeans, biblical interpretation, overview Found in books: Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 268, 269, 270 |
| 110. Augustine, Against Fortunatus, 11, 14, 16-17, 21-22 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 311 |
| 111. Augustine, Contra Gaudentium Donatistarum Episcopum, 1.37.48 (4th cent. CE - 5th cent. CE) Tagged with subjects: •donatists, biblical interpretation Found in books: Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 194 |
| 112. Augustine, De Genesi Contra Manichaeos Libri Duo, 1.2.3, 1.17.27, 2.26.39 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 270 |
| 113. Evagrius Ponticus, Gnosticus, 10 (4th cent. CE - 4th cent. CE) Tagged with subjects: •epistolary practices, and biblical interpretation Found in books: Champion (2022), Dorotheus of Gaza and Ascetic Education, 103, 104 |
| 114. Augustine, De Natura Boni Contra Manichaeos, 41 (4th cent. CE - 5th cent. CE) Tagged with subjects: •manichaeans, biblical interpretation, overview Found in books: Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 269 |
| 115. Ambrose, Letters, 20.20-20.21 (4th cent. CE - 4th cent. CE) Tagged with subjects: •biblical interpretation, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 202, 205 |
| 116. Ambrose, Letters, 20.20-20.21 (4th cent. CE - 4th cent. CE) Tagged with subjects: •biblical interpretation, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 202, 205 |
| 117. Ambrose, Letters, 20.20-20.21 (4th cent. CE - 4th cent. CE) Tagged with subjects: •biblical interpretation, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 202, 205 |
| 118. John Chrysostom, De Sacerdotio, 4.1.357 (4th cent. CE - 5th cent. CE) Tagged with subjects: •biblical interpretation, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 150 |
| 119. Ambrose, Letters, 20.20-20.21 (4th cent. CE - 4th cent. CE) Tagged with subjects: •biblical interpretation, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 202, 205 |
| 120. Ambrose, On Duties, 2.4.11, 3.61 (4th cent. CE - 4th cent. CE) Tagged with subjects: •biblical interpretation, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 150, 206 |
| 121. Augustine, Contra Litteras Petiliani Donatistae Cirtensis Episcopi, 2.8.20 (4th cent. CE - 5th cent. CE) Tagged with subjects: •donatists, biblical interpretation Found in books: Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 202 |
| 122. Ambrose, Hexameron, 1.9.33 (4th cent. CE - 4th cent. CE) Tagged with subjects: •biblical interpretation, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 202 |
| 123. Jerome, Commentary On Isaiah, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •bible/biblical, interpretation Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 334 |
| 124. Jerome, Letters, 46.11 (5th cent. CE - 5th cent. CE) Tagged with subjects: •biblical interpretation, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 202 |
| 125. Jerome, Letters, 46.11 (5th cent. CE - 5th cent. CE) Tagged with subjects: •biblical interpretation, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 202 |
| 126. Aenas of Gaza, Letters, 16 (5th cent. CE - 5th cent. CE) Tagged with subjects: •epistolary practices, and biblical interpretation Found in books: Champion (2022), Dorotheus of Gaza and Ascetic Education, 103 |
| 127. Jerome, Letters, 46.11 (5th cent. CE - 5th cent. CE) Tagged with subjects: •biblical interpretation, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 202 |
| 128. Augustine, Letters, 44.4.9 (7th cent. CE - 7th cent. CE) Tagged with subjects: •donatists, biblical interpretation Found in books: Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 205 |
| 129. Optatus of Milevis, De Schismate Donatistarum Adversus Parmenianum, 1.4.4, 1.9.2, 2.1.4, 2.7.1, 3.3.10-3.3.12, 3.3.14, 3.5.2, 3.7.8, 3.9.4, 4.4.1, 4.7.1, 4.7.6, 4.8.1, 4.9.1-4.9.2, 5.1.7, 5.1.11, 5.3.5, 5.6.1, 5.7.1, 6.5.2 Tagged with subjects: •donatists, biblical interpretation Found in books: Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 193, 194, 201, 202, 203, 204, 205 |
| 130. Mishnah, Sefer Ha-Razim, 4.61-4.63 Tagged with subjects: •biblical interpretation Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 306 |
| 133. Nag Hammadi, Apocryphon of John Bg, 37.11 Tagged with subjects: •biblical interpretation Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 255 |
| 134. Dead Sea Scrolls, 4Q252, 252 Tagged with subjects: •biblical interpretation •biblical interpretation, in book of jubilees •biblical interpretation, in dead sea scrolls •biblical interpretation, rewritten bible Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 113 |
| 135. Papyri, Cpj, None Tagged with subjects: •nan Found in books: nan nan nan |
| 136. Epigraphy, Jigre, 105, 117, 125-126, 13, 22, 24-25, 28, 84, 9, 27 Tagged with subjects: •nan Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 415 |
| 137. Anon., Letter of Aristeas, 15.7, 16.15, 17.6, 19.5 Tagged with subjects: •nan Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 415 |
| 138. Barsanuphius, Letters, 252, 253, 254, 255, 256, 257, 258, 259, 260, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 277, 278, 279, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301, 302, 303, 304, 305, 306, 307, 308, 309, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319, 32, 320, 321, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 335-338, 336, 337, 338, 49, 261 Tagged with subjects: •nan Found in books: Champion (2022), Dorotheus of Gaza and Ascetic Education, 103, 105 |
| 139. Stoic School, Stoicor. Veter. Fragm., 3.494, 3.501 Tagged with subjects: •symbolic interpretation, of biblical figures Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 248 |
140. Septuagint, 4 Maccabees, 7.11-7.14, 13.12, 16.18-16.20 Tagged with subjects: •biblical interpretation, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 113 | 7.11. For just as our father Aaron, armed with the censer, ran through the multitude of the people and conquered the fiery angel, 7.12. o the descendant of Aaron, Eleazar, though being consumed by the fire, remained unmoved in his reason. 7.13. Most amazing, indeed, though he was an old man, his body no longer tense and firm, his muscles flabby, his sinews feeble, he became young again 7.14. in spirit through reason; and by reason like that of Isaac he rendered the many-headed rack ineffective. 13.12. and another reminded them, "Remember whence you came, and the father by whose hand Isaac would have submitted to being slain for the sake of religion." 16.18. Remember that it is through God that you have had a share in the world and have enjoyed life, 16.19. and therefore you ought to endure any suffering for the sake of God. 16.20. For his sake also our father Abraham was zealous to sacrifice his son Isaac, the ancestor of our nation; and when Isaac saw his father's hand wielding a sword and descending upon him, he did not cower. |
|
| 141. Prudentius, War of The Soul, 291-304, 805-814 Tagged with subjects: •nan Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 216 |
| 142. Anon., Sifre Zuta, None Tagged with subjects: •typology, interpretation of biblical books other than song of songs Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 60 |
| 143. John Chrysostom, Discourses On Lazarus, 6.7 Tagged with subjects: •biblical interpretation, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 150 |
| 144. Augustine, Contra Epistulam Manichaei Quam Vocant Fundamenti, 24-25, 23 Tagged with subjects: •nan Found in books: Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 268 |
| 145. Gregory of Nazianzus, Poems, Tagged with subjects: •biblical interpretation, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 216 |
| 146. Quintilian, The Orators Education, 12.3.30 Tagged with subjects: •biblical interpretation, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 276 |
| 154. Hilary of Poitiers, Commentary On The Psalms, 136.1 Tagged with subjects: •nan Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 203 |
| 155. Babylonian Talmud, Targum To Leviticus, 22.27 Tagged with subjects: •biblical interpretation, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 113 |
| 156. Ambrose, Exposition On Psalm, 2.17 Tagged with subjects: •biblical interpretation, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 202 |
| 157. Julius Africanus, Chronicle, 26 1-6 Tagged with subjects: •biblical interpretation, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 291 |
| 158. John Chrysostom, Expositions On The Psalms, 46 Tagged with subjects: •biblical interpretation, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 150 |
| 159. Dorotheus of Gaza, Ep., 1, 2, 6, 180, 181, 184, 184-185, 185, 187.1-7, 191 Tagged with subjects: •nan Found in books: Champion (2022), Dorotheus of Gaza and Ascetic Education, 110, 111 |
| 160. Pseudo-Hegesippus, Historiae, None Tagged with subjects: •nan Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 58, 203 |
