1. Hebrew Bible, Deuteronomy, 1.11, 5.4-5.22, 6.4-6.18, 7.1-7.4, 8.10-8.14, 10.12, 11.13-11.17, 11.19, 12.1, 13.1, 17.15-17.17, 21.19, 22.1-22.4, 31.12, 33.4, 33.9-33.10 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Archangel, Commands of • Commandment • Commandment/Commandments • Commandments • Decalogue/Ten Commandments • Divine/God,, Command • Double Love Commandment • Exegesis, exegetical, interpretation of Scripture, Jesus’ command of scriptural exegesis • Fifth commandment, Jesus and • Hanukah candles, as timebound commandment to which women are obligated • Idolatry, Second Commandment • Joakim of Judith, military commander • Moses, commander • Passover, four cups of, as timebound commandment to which women are obligated • Return of lost property, commandment of • Ten Commandments • Ten Commandments (Decalogue) • Torah and Prophets, Commandments • celibates, commandments, abolition of • commandment from which, women are exempt • commandment, commandments • commandment/s • commandments • commandments (mitzvot) • commandments, • commandments, love your neighbor • commandments, negative • commandments, non-timebound • focus more on commandments than on martyrs, love of God • hakhel, as timebound commandment to which women are obligated • kiddush hayom, as timebound commandment to which women are obligated • matzah, as timebound commandment to which women are obligated • megillah, as timebound commandment to which women are obligated • misiwi/commands/precepts • mitzvot (commandments, good deeds) • parrhesia (παρρησία), in commanding God • reasons for the commandments • shema, as timebound positive commandment • simchah, as timebound commandment to, which women are obligated • sukkah, as timebound positive commandment • tefillin, as timebound positive commandment • timebound positive commandments, contradictory cases • timebound positive commandments, in amoraic period • timebound positive commandments, prescriptive function of • timebound positive commandments, reading habits that follow from • timebound positive commandments, rhetorical structure of • “negative commandments” (lo tªase) • “positive commandments” (ªase)
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 184; Alexander (2013), Gender and Timebound Commandments in Judaism. 8, 17, 96, 108, 123, 129, 149, 226; Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 30, 110, 111, 112, 114; Allison (2018), 4 Baruch, 289, 291; Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 251; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 159, 174, 290; Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 1, 5, 184, 187, 188; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 233, 245, 246; Bickart (2022), The Scholastic Culture of the Babylonian Talmud, 45, 147; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 176; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 221, 222; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 34, 35, 68; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 104, 310, 346; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 95, 222, 288, 307, 311, 477, 478, 479, 487, 507; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 180; Gera (2014), Judith, 228; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 269; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 234; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 20; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 1, 158; Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 75, 82, 108, 110, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 125; Rubenstein (2003), The Culture of the Babylonian Talmud. 118; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 74; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 179; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 113, 121; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 135, 136; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 98; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 34, 128; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 38, 66; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 377; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 296, 372
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1.11 יְהוָה אֱלֹהֵי אֲבוֹתֵכֶם יֹסֵף עֲלֵיכֶם כָּכֶם אֶלֶף פְּעָמִים וִיבָרֵךְ אֶתְכֶם כַּאֲשֶׁר דִּבֶּר לָכֶם׃
5.4 פָּנִים בְּפָנִים דִּבֶּר יְהוָה עִמָּכֶם בָּהָר מִתּוֹךְ הָאֵשׁ׃ 5.5 אָנֹכִי עֹמֵד בֵּין־יְהוָה וּבֵינֵיכֶם בָּעֵת הַהִוא לְהַגִּיד לָכֶם אֶת־דְּבַר יְהוָה כִּי יְרֵאתֶם מִפְּנֵי הָאֵשׁ וְלֹא־עֲלִיתֶם בָּהָר לֵאמֹר׃ 5.6 אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 5.7 לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ׃ 5.8 לֹא־תַעֲשֶׂה־לְךָ פֶסֶל כָּל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ׃ 5.9 לֹא־תִשְׁתַּחֲוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃' '5.11 לֹא תִשָּׂא אֶת־שֵׁם־יְהוָה אֱלֹהֶיךָ לַשָּׁוְא כִּי לֹא יְנַקֶּה יְהוָה אֵת אֲשֶׁר־יִשָּׂא אֶת־שְׁמוֹ לַשָּׁוְא׃ 5.12 שָׁמוֹר אֶת־יוֹם הַשַׁבָּת לְקַדְּשׁוֹ כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ 5.13 שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל־מְלַאכְתֶּךָ׃ 5.14 וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיהוָה אֱלֹהֶיךָ לֹא תַעֲשֶׂה כָל־מְלָאכָה אַתָּה וּבִנְךָ־וּבִתֶּךָ וְעַבְדְּךָ־וַאֲמָתֶךָ וְשׁוֹרְךָ וַחֲמֹרְךָ וְכָל־בְּהֶמְתֶּךָ וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יָנוּחַ עַבְדְּךָ וַאֲמָתְךָ כָּמוֹךָ׃ 5.15 וְזָכַרְתָּ כִּי־עֶבֶד הָיִיתָ בְּאֶרֶץ מִצְרַיִם וַיֹּצִאֲךָ יְהוָה אֱלֹהֶיךָ מִשָּׁם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה עַל־כֵּן צִוְּךָ יְהוָה אֱלֹהֶיךָ לַעֲשׂוֹת אֶת־יוֹם הַשַׁבָּת׃ 5.16 כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ לְמַעַן יַאֲרִיכֻן יָמֶיךָ וּלְמַעַן יִיטַב לָךְ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ 5.17 לֹא תִּרְצָח׃ וְלֹא תִּנְאָף׃ וְלֹא תִּגְנֹב׃ וְלֹא־תַעֲנֶה בְרֵעֲךָ עֵד שָׁוְא׃ 5.18 וְלֹא תַחְמֹד אֵשֶׁת רֵעֶךָ וְלֹא תִתְאַוֶּה בֵּית רֵעֶךָ שָׂדֵהוּ וְעַבְדּוֹ וַאֲמָתוֹ שׁוֹרוֹ וַחֲמֹרוֹ וְכֹל אֲשֶׁר לְרֵעֶךָ׃ 5.19 אֶת־הַדְּבָרִים הָאֵלֶּה דִּבֶּר יְהוָה אֶל־כָּל־קְהַלְכֶם בָּהָר מִתּוֹךְ הָאֵשׁ הֶעָנָן וְהָעֲרָפֶל קוֹל גָּדוֹל וְלֹא יָסָף וַיִּכְתְּבֵם עַל־שְׁנֵי לֻחֹת אֲבָנִים וַיִּתְּנֵם אֵלָי׃ 5.21 וַתֹּאמְרוּ הֵן הֶרְאָנוּ יְהוָה אֱלֹהֵינוּ אֶת־כְּבֹדוֹ וְאֶת־גָּדְלוֹ וְאֶת־קֹלוֹ שָׁמַעְנוּ מִתּוֹךְ הָאֵשׁ הַיּוֹם הַזֶּה רָאִינוּ כִּי־יְדַבֵּר אֱלֹהִים אֶת־הָאָדָם וָחָי׃ 5.22 וְעַתָּה לָמָּה נָמוּת כִּי תֹאכְלֵנוּ הָאֵשׁ הַגְּדֹלָה הַזֹּאת אִם־יֹסְפִים אֲנַחְנוּ לִשְׁמֹעַ אֶת־קוֹל יְהוָה אֱלֹהֵינוּ עוֹד וָמָתְנוּ׃
6.4 שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ 6.5 וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃ 6.6 וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ׃ 6.7 וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃ 6.8 וּקְשַׁרְתָּם לְאוֹת עַל־יָדֶךָ וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ׃ 6.9 וּכְתַבְתָּם עַל־מְזוּזֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ׃ 6.11 וּבָתִּים מְלֵאִים כָּל־טוּב אֲשֶׁר לֹא־מִלֵּאתָ וּבֹרֹת חֲצוּבִים אֲשֶׁר לֹא־חָצַבְתָּ כְּרָמִים וְזֵיתִים אֲשֶׁר לֹא־נָטָעְתָּ וְאָכַלְתָּ וְשָׂבָעְתָּ׃ 6.12 הִשָּׁמֶר לְךָ פֶּן־תִּשְׁכַּח אֶת־יְהוָה אֲשֶׁר הוֹצִיאֲךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 6.13 אֶת־יְהוָה אֱלֹהֶיךָ תִּירָא וְאֹתוֹ תַעֲבֹד וּבִשְׁמוֹ תִּשָּׁבֵעַ׃ 6.14 לֹא תֵלְכוּן אַחֲרֵי אֱלֹהִים אֲחֵרִים מֵאֱלֹהֵי הָעַמִּים אֲשֶׁר סְבִיבוֹתֵיכֶם׃ 6.15 כִּי אֵל קַנָּא יְהוָה אֱלֹהֶיךָ בְּקִרְבֶּךָ פֶּן־יֶחֱרֶה אַף־יְהוָה אֱלֹהֶיךָ בָּךְ וְהִשְׁמִידְךָ מֵעַל פְּנֵי הָאֲדָמָה׃ 6.16 לֹא תְנַסּוּ אֶת־יְהוָה אֱלֹהֵיכֶם כַּאֲשֶׁר נִסִּיתֶם בַּמַּסָּה׃ 6.18 וְעָשִׂיתָ הַיָּשָׁר וְהַטּוֹב בְּעֵינֵי יְהוָה לְמַעַן יִיטַב לָךְ וּבָאתָ וְיָרַשְׁתָּ אֶת־הָאָרֶץ הַטֹּבָה אֲשֶׁר־נִשְׁבַּע יְהוָה לַאֲבֹתֶיךָ׃
7.1 וּמְשַׁלֵּם לְשֹׂנְאָיו אֶל־פָּנָיו לְהַאֲבִידוֹ לֹא יְאַחֵר לְשֹׂנְאוֹ אֶל־פָּנָיו יְשַׁלֶּם־לוֹ׃
7.1 כִּי יְבִיאֲךָ יְהוָה אֱלֹהֶיךָ אֶל־הָאָרֶץ אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ וְנָשַׁל גּוֹיִם־רַבִּים מִפָּנֶיךָ הַחִתִּי וְהַגִּרְגָּשִׁי וְהָאֱמֹרִי וְהַכְּנַעֲנִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי שִׁבְעָה גוֹיִם רַבִּים וַעֲצוּמִים מִמֶּךָּ׃ 7.2 וְגַם אֶת־הַצִּרְעָה יְשַׁלַּח יְהוָה אֱלֹהֶיךָ בָּם עַד־אֲבֹד הַנִּשְׁאָרִים וְהַנִּסְתָּרִים מִפָּנֶיךָ׃ 7.2 וּנְתָנָם יְהוָה אֱלֹהֶיךָ לְפָנֶיךָ וְהִכִּיתָם הַחֲרֵם תַּחֲרִים אֹתָם לֹא־תִכְרֹת לָהֶם בְּרִית וְלֹא תְחָנֵּם׃ 7.3 וְלֹא תִתְחַתֵּן בָּם בִּתְּךָ לֹא־תִתֵּן לִבְנוֹ וּבִתּוֹ לֹא־תִקַּח לִבְנֶךָ׃ 7.4 כִּי־יָסִיר אֶת־בִּנְךָ מֵאַחֲרַי וְעָבְדוּ אֱלֹהִים אֲחֵרִים וְחָרָה אַף־יְהוָה בָּכֶם וְהִשְׁמִידְךָ מַהֵר׃ 8.11 הִשָּׁמֶר לְךָ פֶּן־תִּשְׁכַּח אֶת־יְהוָה אֱלֹהֶיךָ לְבִלְתִּי שְׁמֹר מִצְוֺתָיו וּמִשְׁפָּטָיו וְחֻקֹּתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם׃ 8.12 פֶּן־תֹּאכַל וְשָׂבָעְתָּ וּבָתִּים טוֹבִים תִּבְנֶה וְיָשָׁבְתָּ׃ 8.13 וּבְקָרְךָ וְצֹאנְךָ יִרְבְּיֻן וְכֶסֶף וְזָהָב יִרְבֶּה־לָּךְ וְכֹל אֲשֶׁר־לְךָ יִרְבֶּה׃ 8.14 וְרָם לְבָבֶךָ וְשָׁכַחְתָּ אֶת־יְהוָה אֱלֹהֶיךָ הַמּוֹצִיאֲךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃
10.12 וְעַתָּה יִשְׂרָאֵל מָה יְהוָה אֱלֹהֶיךָ שֹׁאֵל מֵעִמָּךְ כִּי אִם־לְיִרְאָה אֶת־יְהוָה אֱלֹהֶיךָ לָלֶכֶת בְּכָל־דְּרָכָיו וּלְאַהֲבָה אֹתוֹ וְלַעֲבֹד אֶת־יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃
11.13 וְהָיָה אִם־שָׁמֹעַ תִּשְׁמְעוּ אֶל־מִצְוֺתַי אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם לְאַהֲבָה אֶת־יְהוָה אֱלֹהֵיכֶם וּלְעָבְדוֹ בְּכָל־לְבַבְכֶם וּבְכָל־נַפְשְׁכֶם׃ 11.14 וְנָתַתִּי מְטַר־אַרְצְכֶם בְּעִתּוֹ יוֹרֶה וּמַלְקוֹשׁ וְאָסַפְתָּ דְגָנֶךָ וְתִירֹשְׁךָ וְיִצְהָרֶךָ׃ 11.15 וְנָתַתִּי עֵשֶׂב בְּשָׂדְךָ לִבְהֶמְתֶּךָ וְאָכַלְתָּ וְשָׂבָעְתָּ׃ 11.16 הִשָּׁמְרוּ לָכֶם פֶּן יִפְתֶּה לְבַבְכֶם וְסַרְתֶּם וַעֲבַדְתֶּם אֱלֹהִים אֲחֵרִים וְהִשְׁתַּחֲוִיתֶם לָהֶם׃ 11.17 וְחָרָה אַף־יְהוָה בָּכֶם וְעָצַר אֶת־הַשָּׁמַיִם וְלֹא־יִהְיֶה מָטָר וְהָאֲדָמָה לֹא תִתֵּן אֶת־יְבוּלָהּ וַאֲבַדְתֶּם מְהֵרָה מֵעַל הָאָרֶץ הַטֹּבָה אֲשֶׁר יְהוָה נֹתֵן לָכֶם׃
11.19 וְלִמַּדְתֶּם אֹתָם אֶת־בְּנֵיכֶם לְדַבֵּר בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃
12.1 אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר תִּשְׁמְרוּן לַעֲשׂוֹת בָּאָרֶץ אֲשֶׁר נָתַן יְהוָה אֱלֹהֵי אֲבֹתֶיךָ לְךָ לְרִשְׁתָּהּ כָּל־הַיָּמִים אֲשֶׁר־אַתֶּם חַיִּים עַל־הָאֲדָמָה׃
12.1 וַעֲבַרְתֶּם אֶת־הַיַּרְדֵּן וִישַׁבְתֶּם בָּאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֵיכֶם מַנְחִיל אֶתְכֶם וְהֵנִיחַ לָכֶם מִכָּל־אֹיְבֵיכֶם מִסָּבִיב וִישַׁבְתֶּם־בֶּטַח׃
13.1 אֵת כָּל־הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם אֹתוֹ תִשְׁמְרוּ לַעֲשׂוֹת לֹא־תֹסֵף עָלָיו וְלֹא תִגְרַע מִמֶּנּוּ׃
13.1 כִּי הָרֹג תַּהַרְגֶנּוּ יָדְךָ תִּהְיֶה־בּוֹ בָרִאשׁוֹנָה לַהֲמִיתוֹ וְיַד כָּל־הָעָם בָּאַחֲרֹנָה׃
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7.15 שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ מִקֶּרֶב אַחֶיךָ תָּשִׂים עָלֶיךָ מֶלֶךְ לֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי אֲשֶׁר לֹא־אָחִיךָ הוּא׃ 1
7.16 רַק לֹא־יַרְבֶּה־לּוֹ סוּסִים וְלֹא־יָשִׁיב אֶת־הָעָם מִצְרַיְמָה לְמַעַן הַרְבּוֹת סוּס וַיהוָה אָמַר לָכֶם לֹא תֹסִפוּן לָשׁוּב בַּדֶּרֶךְ הַזֶּה עוֹד׃ 1
7.17 וְלֹא יַרְבֶּה־לּוֹ נָשִׁים וְלֹא יָסוּר לְבָבוֹ וְכֶסֶף וְזָהָב לֹא יַרְבֶּה־לּוֹ מְאֹד׃
21.19 וְתָפְשׂוּ בוֹ אָבִיו וְאִמּוֹ וְהוֹצִיאוּ אֹתוֹ אֶל־זִקְנֵי עִירוֹ וְאֶל־שַׁעַר מְקֹמוֹ׃
22.1 לֹא־תִרְאֶה אֶת־שׁוֹר אָחִיךָ אוֹ אֶת־שֵׂיוֹ נִדָּחִים וְהִתְעַלַּמְתָּ מֵהֶם הָשֵׁב תְּשִׁיבֵם לְאָחִיךָ׃
22.1 לֹא־תַחֲרֹשׁ בְּשׁוֹר־וּבַחֲמֹר יַחְדָּו׃ 22.2 וְאִם־אֱמֶת הָיָה הַדָּבָר הַזֶּה לֹא־נִמְצְאוּ בְתוּלִים לנער לַנַּעֲרָה׃ 22.2 וְאִם־לֹא קָרוֹב אָחִיךָ אֵלֶיךָ וְלֹא יְדַעְתּוֹ וַאֲסַפְתּוֹ אֶל־תּוֹךְ בֵּיתֶךָ וְהָיָה עִמְּךָ עַד דְּרֹשׁ אָחִיךָ אֹתוֹ וַהֲשֵׁבֹתוֹ לוֹ׃ 22.3 וְכֵן תַּעֲשֶׂה לַחֲמֹרוֹ וְכֵן תַּעֲשֶׂה לְשִׂמְלָתוֹ וְכֵן תַּעֲשֶׂה לְכָל־אֲבֵדַת אָחִיךָ אֲשֶׁר־תֹּאבַד מִמֶּנּוּ וּמְצָאתָהּ לֹא תוּכַל לְהִתְעַלֵּם׃
31.12 הַקְהֵל אֶת־הָעָם הָאֲנָשִׁים וְהַנָּשִׁים וְהַטַּף וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יִשְׁמְעוּ וּלְמַעַן יִלְמְדוּ וְיָרְאוּ אֶת־יְהוָה אֱלֹהֵיכֶם וְשָׁמְרוּ לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת׃
33.4 תּוֹרָה צִוָּה־לָנוּ מֹשֶׁה מוֹרָשָׁה קְהִלַּת יַעֲקֹב׃
33.9 הָאֹמֵר לְאָבִיו וּלְאִמּוֹ לֹא רְאִיתִיו וְאֶת־אֶחָיו לֹא הִכִּיר וְאֶת־בנו בָּנָיו לֹא יָדָע כִּי שָׁמְרוּ אִמְרָתֶךָ וּבְרִיתְךָ יִנְצֹרוּ׃'' None | sup>
1.11 The LORD, the God of your fathers, make you a thousand times so many more as ye are, and bless you, as He hath promised you!—
5.4 The LORD spoke with you face to face in the mount out of the midst of the fire— 5.5 I stood between the LORD and you at that time, to declare unto you the word of the LORD; for ye were afraid because of the fire, and went not up into the mount—saying: . 5.6 I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage. 5.7 Thou shalt have no other gods before Me. 5.8 Thou shalt not make unto thee a graven image, even any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. 5.9 Thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children, and upon the third and upon the fourth generation of them that hate Me, 5.10 and showing mercy unto the thousandth generation of them that love Me and keep My commandments. 5.11 Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh His name in vain. 5.12 Observe the sabbath day, to keep it holy, as the LORD thy God commanded thee. 5.13 Six days shalt thou labour, and do all thy work; 5.14 but the seventh day is a sabbath unto the LORD thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that is within thy gates; that thy man-servant and thy maid-servant may rest as well as thou. 5.15 And thou shalt remember that thou was a servant in the land of Egypt, and the LORD thy God brought thee out thence by a mighty hand and by an outstretched arm; therefore the LORD thy God commanded thee to keep the sabbath day. 5.16 Honour thy father and thy mother, as the LORD thy God commanded thee; that thy days may be long, and that it may go well with thee, upon the land which the LORD thy God giveth thee. 5.17 Thou shalt not murder. Neither shalt thou commit adultery. Neither shalt thou steal. Neither shalt thou bear false witness against thy neighbour. 5.18 Neither shalt thou covet thy neighbour’s wife; neither shalt thou desire thy neighbour’s house, his field, or his man-servant, or his maid-servant, his ox, or his ass, or any thing that is thy neighbour’s. 5.19 These words the LORD spoke unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice, and it went on no more. And He wrote them upon two tables of stone, and gave them unto me. 5.20 And it came to pass, when ye heard the voice out of the midst of the darkness, while the mountain did burn with fire, that ye came near unto me, even all the heads of your tribes, and your elders; 5.21 and ye said: ‘Behold, the LORD our God hath shown us His glory and His greatness, and we have heard His voice out of the midst of the fire; we have seen this day that God doth speak with man, and he liveth. 5.22 Now therefore why should we die? for this great fire will consume us; if we hear the voice of the LORD our God any more, then we shall die.
6.4 HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE. 6.5 And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might. 6.6 And these words, which I command thee this day, shall be upon thy heart; 6.7 and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. 6.8 And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes. 6.9 And thou shalt write them upon the door-posts of thy house, and upon thy gates. 6.10 And it shall be, when the LORD thy God shall bring thee into the land which He swore unto thy fathers, to Abraham, to Isaac, and to Jacob, to give thee—great and goodly cities, which thou didst not build, 6.11 and houses full of all good things, which thou didst not fill, and cisterns hewn out, which thou the didst not hew, vineyards and olive-trees, which thou didst not plant, and thou shalt eat and be satisfied— 6.12 then beware lest thou forget the LORD, who brought thee forth out of the land of Egypt, out of the house of bondage. 6.13 Thou shalt fear the LORD thy God; and Him shalt thou serve, and by His name shalt thou swear. 6.14 Ye shall not go after other gods, of the gods of the peoples that are round about you; 6.15 for a jealous God, even the LORD thy God, is in the midst of thee; lest the anger of the LORD thy God be kindled against thee, and He destroy thee from off the face of the earth. 6.16 Ye shall not try the LORD your God, as ye tried Him in Massah. 6.18 And thou shalt do that which is right and good in the sight of the LORD; that it may be well with thee, and that thou mayest go in and possess the good land which the LORD swore unto thy fathers,
7.1 When the LORD thy God shall bring thee into the land whither thou goest to possess it, and shall cast out many nations before thee, the Hittite, and the Girgashite, and the Amorite, and the Canaanite, and the Perizzite, and the Hivite, and the Jebusite, seven nations greater and mightier than thou; 7.2 and when the LORD thy God shall deliver them up before thee, and thou shalt smite them; then thou shalt utterly destroy them; thou shalt make no covet with them, nor show mercy unto them; 7.3 neither shalt thou make marriages with them: thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son. 7.4 For he will turn away thy son from following Me, that they may serve other gods; so will the anger of the LORD be kindled against you, and He will destroy thee quickly.
8.10 And thou shalt eat and be satisfied, and bless the LORD thy God for the good land which He hath given thee. 8.11 Beware lest thou forget the LORD thy God, in not keeping His commandments, and His ordices, and His statutes, which I command thee this day; 8.12 lest when thou hast eaten and art satisfied, and hast built goodly houses, and dwelt therein; 8.13 and when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; 8.14 then thy heart be lifted up, and thou forget the LORD thy God, who brought thee forth out of the land of Egypt, out of the house of bondage;
10.12 And now, Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all His ways, and to love Him, and to serve the LORD thy God with all thy heart and with all thy soul;
11.13 And it shall come to pass, if ye shall hearken diligently unto My commandments which I command you this day, to love the LORD your God, and to serve Him with all your heart and with all your soul, 11.14 that I will give the rain of your land in its season, the former rain and the latter rain, that thou mayest gather in thy corn, and thy wine, and thine oil. 11.15 And I will give grass in thy fields for thy cattle, and thou shalt eat and be satisfied. 11.16 Take heed to yourselves, lest your heart be deceived, and ye turn aside, and serve other gods, and worship them; 11.17 and the anger of the LORD be kindled against you, and He shut up the heaven, so that there shall be no rain, and the ground shall not yield her fruit; and ye perish quickly from off the good land which the LORD giveth you.
11.19 And ye shall teach them your children, talking of them, when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up.
12.1 These are the statutes and the ordices, which ye shall observe to do in the land which the LORD, the God of thy fathers, hath given thee to possess it, all the days that ye live upon the earth.
13.1 All this word which I command you, that shall ye observe to do; thou shalt not add thereto, nor diminish from it.
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7.15 thou shalt in any wise set him king over thee, whom the LORD thy God shall choose; one from among thy brethren shalt thou set king over thee; thou mayest not put a foreigner over thee, who is not thy brother. 1
7.16 Only he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses; forasmuch as the LORD hath said unto you: ‘Ye shall henceforth return no more that way.’ 1
7.17 Neither shall he multiply wives to himself, that his heart turn not away; neither shall he greatly multiply to himself silver and gold.
21.19 then shall his father and his mother lay hold on him, and bring him out unto the elders of his city, and unto the gate of his place;
22.1 Thou shalt not see thy brother’s ox or his sheep driven away, and hide thyself from them; thou shalt surely bring them back unto thy brother. 22.2 And if thy brother be not nigh unto thee, and thou know him not, then thou shalt bring it home to thy house, and it shall be with thee until thy brother require it, and thou shalt restore it to him. 22.3 And so shalt thou do with his ass; and so shalt thou do with his garment; and so shalt thou do with every lost thing of thy brother’s, which he hath lost, and thou hast found; thou mayest not hide thyself.
31.12 Assemble the people, the men and the women and the little ones, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law;
33.4 Moses commanded us a law, An inheritance of the congregation of Jacob.
33.9 Who said of his father, and of his mother: ‘I have not seen him’; Neither did he acknowledge his brethren, Nor knew he his own children; For they have observed Thy word, And keep Thy covet. 33.10 They shall teach Jacob Thine ordices, And Israel Thy law; They shall put incense before Thee, And whole burnt-offering upon Thine altar. .' ' None |
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2. Hebrew Bible, Esther, 6.10 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Commandments • commanders, army • commanders, army, and kings
Found in books: Gera (2014), Judith, 138, 226; Schiffman (1983), Testimony and the Penal Code, 67
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6.10 Then the king said to Haman: ‘Make haste, and take the apparel and the horse, as thou hast said, and do even so to Mordecai the Jew, that sitteth at the king’s gate; let nothing fail of all that thou hast spoken.’'' None |
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3. Hebrew Bible, Exodus, 2.24, 3.6, 6.4, 12.22, 12.46, 13.1, 13.9-13.10, 14.15, 14.31, 15.2-15.3, 15.6, 15.13, 15.18, 15.26, 18.21, 19.8-19.16, 19.18, 19.20-19.21, 19.23-19.24, 20.1-20.18, 24.3-24.9, 24.15, 33.11, 34.7 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Archangel, Commands of • Commandment • Commandment/Commandments • Commandments • Commandments (of God) • Decalogue/Ten Commandments • Divine/God,, Command • Double Love Commandment • Exegesis, exegetical, interpretation of Scripture, Jesus’ command of scriptural exegesis • Fifth commandment, Jesus and • Hanukah candles, as timebound commandment to which women are obligated • Idolatry, Second Commandment • Joakim of Judith, military commander • Moses, commander • Passover, four cups of, as timebound commandment to which women are obligated • Second Commandment • Ten Commandments • Ten Commandments (Decalogue) • Torah and Prophets, Commandments • celibates, commandments, abolition of • commanders, army • commandment • commandment, commandments • commandment, performance of • commandment/s • commandments • commandments (mitzvot) • commandments (mitzvot), in the Ten Commandments • commandments, acceptance of • commandments, negative • commandments, observance of • commandments, positive • identity, as motive for martyrdom, unclean food, collective willingness to die for commandments • kiddush hayom, as timebound commandment to which women are obligated • lulav, commandment • megillah, as timebound commandment to which women are obligated • misiwi/commands/precepts • scripture, roots of women’s exemption from timebound positive commandments in • shema, as timebound positive commandment • shofar, commandment • sukkah, as exemplar of timebound positive commandment • tefillin, as non-timebound commandment • tefillin, as timebound positive commandment • timebound positive commandments, as limited statement of gender difference • timebound positive commandments, contradictory cases • timebound positive commandments, exegetical groundwork for • timebound positive commandments, in amoraic period • timebound positive commandments, in tannaitic period • timebound positive commandments, rhetorical structure of
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 184; Alexander (2013), Gender and Timebound Commandments in Judaism. 13, 32, 33, 34, 35, 38, 74, 75, 82, 108, 123, 129, 212, 218, 219; Allison (2018), 4 Baruch, 288, 299; Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 249; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 290; Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 172, 174; Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 3, 5, 184, 187, 188; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 233, 245, 246, 348; Bickart (2022), The Scholastic Culture of the Babylonian Talmud, 45; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 176; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 222, 223; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 105; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 310, 347, 377, 379; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 222, 459, 477, 478, 480, 481, 482, 484, 485, 486, 487, 489, 490, 498, 507; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 180; Gera (2014), Judith, 178, 425, 459; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 153; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 64; Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 74, 75, 107; Levine (2005), The Ancient Synagogue, The First Thousand Years, 479; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 20; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 1, 158; Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 75, 116, 117, 326; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 19, 21, 57, 74; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 122, 133; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 73, 128, 207; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 38; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 296, 372
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2.24 וַיִּשְׁמַע אֱלֹהִים אֶת־נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת־בְּרִיתוֹ אֶת־אַבְרָהָם אֶת־יִצְחָק וְאֶת־יַעֲקֹב׃
3.6 וַיֹּאמֶר אָנֹכִי אֱלֹהֵי אָבִיךָ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב וַיַּסְתֵּר מֹשֶׁה פָּנָיו כִּי יָרֵא מֵהַבִּיט אֶל־הָאֱלֹהִים׃
6.4 וְגַם הֲקִמֹתִי אֶת־בְּרִיתִי אִתָּם לָתֵת לָהֶם אֶת־אֶרֶץ כְּנָעַן אֵת אֶרֶץ מְגֻרֵיהֶם אֲשֶׁר־גָּרוּ בָהּ׃
12.22 וּלְקַחְתֶּם אֲגֻדַּת אֵזוֹב וּטְבַלְתֶּם בַּדָּם אֲשֶׁר־בַּסַּף וְהִגַּעְתֶּם אֶל־הַמַּשְׁקוֹף וְאֶל־שְׁתֵּי הַמְּזוּזֹת מִן־הַדָּם אֲשֶׁר בַּסָּף וְאַתֶּם לֹא תֵצְאוּ אִישׁ מִפֶּתַח־בֵּיתוֹ עַד־בֹּקֶר׃
12.46 בְּבַיִת אֶחָד יֵאָכֵל לֹא־תוֹצִיא מִן־הַבַּיִת מִן־הַבָּשָׂר חוּצָה וְעֶצֶם לֹא תִשְׁבְּרוּ־בוֹ׃
13.1 וְשָׁמַרְתָּ אֶת־הַחֻקָּה הַזֹּאת לְמוֹעֲדָהּ מִיָּמִים יָמִימָה׃
13.1 וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃
13.9 וְהָיָה לְךָ לְאוֹת עַל־יָדְךָ וּלְזִכָּרוֹן בֵּין עֵינֶיךָ לְמַעַן תִּהְיֶה תּוֹרַת יְהוָה בְּפִיךָ כִּי בְּיָד חֲזָקָה הוֹצִאֲךָ יְהֹוָה מִמִּצְרָיִם׃' 14.15 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה מַה־תִּצְעַק אֵלָי דַּבֵּר אֶל־בְּנֵי־יִשְׂרָאֵל וְיִסָּעוּ׃
14.31 וַיַּרְא יִשְׂרָאֵל אֶת־הַיָּד הַגְּדֹלָה אֲשֶׁר עָשָׂה יְהוָה בְּמִצְרַיִם וַיִּירְאוּ הָעָם אֶת־יְהוָה וַיַּאֲמִינוּ בַּיהוָה וּבְמֹשֶׁה עַבְדּוֹ׃
15.2 וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן אֶת־הַתֹּף בְּיָדָהּ וַתֵּצֶאןָ כָל־הַנָּשִׁים אַחֲרֶיהָ בְּתֻפִּים וּבִמְחֹלֹת׃
15.2 עָזִּי וְזִמְרָת יָהּ וַיְהִי־לִי לִישׁוּעָה זֶה אֵלִי וְאַנְוֵהוּ אֱלֹהֵי אָבִי וַאֲרֹמְמֶנְהוּ׃ 15.3 יְהוָה אִישׁ מִלְחָמָה יְהוָה שְׁמוֹ׃
15.6 יְמִינְךָ יְהוָה נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ יְהוָה תִּרְעַץ אוֹיֵב׃
15.13 נָחִיתָ בְחַסְדְּךָ עַם־זוּ גָּאָלְתָּ נֵהַלְתָּ בְעָזְּךָ אֶל־נְוֵה קָדְשֶׁךָ׃
15.18 יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃
15.26 וַיֹּאמֶר אִם־שָׁמוֹעַ תִּשְׁמַע לְקוֹל יְהוָה אֱלֹהֶיךָ וְהַיָּשָׁר בְּעֵינָיו תַּעֲשֶׂה וְהַאֲזַנְתָּ לְמִצְוֺתָיו וְשָׁמַרְתָּ כָּל־חֻקָּיו כָּל־הַמַּחֲלָה אֲשֶׁר־שַׂמְתִּי בְמִצְרַיִם לֹא־אָשִׂים עָלֶיךָ כִּי אֲנִי יְהוָה רֹפְאֶךָ׃
18.21 וְאַתָּה תֶחֱזֶה מִכָּל־הָעָם אַנְשֵׁי־חַיִל יִרְאֵי אֱלֹהִים אַנְשֵׁי אֱמֶת שֹׂנְאֵי בָצַע וְשַׂמְתָּ עֲלֵהֶם שָׂרֵי אֲלָפִים שָׂרֵי מֵאוֹת שָׂרֵי חֲמִשִּׁים וְשָׂרֵי עֲשָׂרֹת׃
19.8 וַיַּעֲנוּ כָל־הָעָם יַחְדָּו וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וַיָּשֶׁב מֹשֶׁה אֶת־דִּבְרֵי הָעָם אֶל־יְהוָה׃ 19.9 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ וְגַם־בְּךָ יַאֲמִינוּ לְעוֹלָם וַיַּגֵּד מֹשֶׁה אֶת־דִּבְרֵי הָעָם אֶל־יְהוָה׃ 19.11 וְהָיוּ נְכֹנִים לַיּוֹם הַשְּׁלִישִׁי כִּי בַּיּוֹם הַשְּׁלִישִׁי יֵרֵד יְהוָה לְעֵינֵי כָל־הָעָם עַל־הַר סִינָי׃ 19.12 וְהִגְבַּלְתָּ אֶת־הָעָם סָבִיב לֵאמֹר הִשָּׁמְרוּ לָכֶם עֲלוֹת בָּהָר וּנְגֹעַ בְּקָצֵהוּ כָּל־הַנֹּגֵעַ בָּהָר מוֹת יוּמָת׃ 19.13 לֹא־תִגַּע בּוֹ יָד כִּי־סָקוֹל יִסָּקֵל אוֹ־יָרֹה יִיָּרֶה אִם־בְּהֵמָה אִם־אִישׁ לֹא יִחְיֶה בִּמְשֹׁךְ הַיֹּבֵל הֵמָּה יַעֲלוּ בָהָר׃ 19.14 וַיֵּרֶד מֹשֶׁה מִן־הָהָר אֶל־הָעָם וַיְקַדֵּשׁ אֶת־הָעָם וַיְכַבְּסוּ שִׂמְלֹתָם׃ 19.15 וַיֹּאמֶר אֶל־הָעָם הֱיוּ נְכֹנִים לִשְׁלֹשֶׁת יָמִים אַל־תִּגְּשׁוּ אֶל־אִשָּׁה׃ 19.16 וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיֹת הַבֹּקֶר וַיְהִי קֹלֹת וּבְרָקִים וְעָנָן כָּבֵד עַל־הָהָר וְקֹל שֹׁפָר חָזָק מְאֹד וַיֶּחֱרַד כָּל־הָעָם אֲשֶׁר בַּמַּחֲנֶה׃
19.18 וְהַר סִינַי עָשַׁן כֻּלּוֹ מִפְּנֵי אֲשֶׁר יָרַד עָלָיו יְהוָה בָּאֵשׁ וַיַּעַל עֲשָׁנוֹ כְּעֶשֶׁן הַכִּבְשָׁן וַיֶּחֱרַד כָּל־הָהָר מְאֹד׃ 19.21 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה רֵד הָעֵד בָּעָם פֶּן־יֶהֶרְסוּ אֶל־יְהוָה לִרְאוֹת וְנָפַל מִמֶּנּוּ רָב׃
19.23 וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה לֹא־יוּכַל הָעָם לַעֲלֹת אֶל־הַר סִינָי כִּי־אַתָּה הַעֵדֹתָה בָּנוּ לֵאמֹר הַגְבֵּל אֶת־הָהָר וְקִדַּשְׁתּוֹ׃ 19.24 וַיֹּאמֶר אֵלָיו יְהוָה לֶךְ־רֵד וְעָלִיתָ אַתָּה וְאַהֲרֹן עִמָּךְ וְהַכֹּהֲנִים וְהָעָם אַל־יֶהֶרְסוּ לַעֲלֹת אֶל־יְהוָה פֶּן־יִפְרָץ־בָּם׃
20.1 וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיהוָה אֱלֹהֶיךָ לֹא־תַעֲשֶׂה כָל־מְלָאכָה אַתָּה וּבִנְךָ־וּבִתֶּךָ עַבְדְּךָ וַאֲמָתְךָ וּבְהֶמְתֶּךָ וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ
20.1 וַיְדַבֵּר אֱלֹהִים אֵת כָּל־הַדְּבָרִים הָאֵלֶּה לֵאמֹר׃ 20.2 אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 20.2 לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם׃ 20.3 לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ 20.4 לֹא תַעֲשֶׂה־לְךָ פֶסֶל וְכָל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתַָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ 20.5 לֹא־תִשְׁתַּחְוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃ 20.6 וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מִצְוֺתָי׃ 20.7 לֹא תִשָּׂא אֶת־שֵׁם־יְהוָה אֱלֹהֶיךָ לַשָּׁוְא כִּי לֹא יְנַקֶּה יְהוָה אֵת אֲשֶׁר־יִשָּׂא אֶת־שְׁמוֹ לַשָּׁוְא׃ 20.8 זָכוֹר אֶת־יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ 20.9 שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל־מְלַאכְתֶּךָ
20.11 כִּי שֵׁשֶׁת־יָמִים עָשָׂה יְהוָה אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ אֶת־הַיָּם וְאֶת־כָּל־אֲשֶׁר־בָּם וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי עַל־כֵּן בֵּרַךְ יְהוָה אֶת־יוֹם הַשַּׁבָּת וַיְקַדְּשֵׁהוּ׃
20.12 כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ לְמַעַן יַאֲרִכוּן יָמֶיךָ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃
20.13 לֹא תִּרְצָח׃ לֹא תִּנְאָף׃ לֹא תִּגְנֹב׃ לֹא־תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר׃
20.14 לֹא תַחְמֹד בֵּית רֵעֶךָ לֹא־תַחְמֹד אֵשֶׁת רֵעֶךָ וְעַבְדּוֹ וַאֲמָתוֹ וְשׁוֹרוֹ וַחֲמֹרוֹ וְכֹל אֲשֶׁר לְרֵעֶךָ׃
20.15 וְכָל־הָעָם רֹאִים אֶת־הַקּוֹלֹת וְאֶת־הַלַּפִּידִם וְאֵת קוֹל הַשֹּׁפָר וְאֶת־הָהָר עָשֵׁן וַיַּרְא הָעָם וַיָּנֻעוּ וַיַּעַמְדוּ מֵרָחֹק׃
20.16 וַיֹּאמְרוּ אֶל־מֹשֶׁה דַּבֵּר־אַתָּה עִמָּנוּ וְנִשְׁמָעָה וְאַל־יְדַבֵּר עִמָּנוּ אֱלֹהִים פֶּן־נָמוּת׃
20.17 וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַל־תִּירָאוּ כִּי לְבַעֲבוּר נַסּוֹת אֶתְכֶם בָּא הָאֱלֹהִים וּבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל־פְּנֵיכֶם לְבִלְתִּי תֶחֱטָאוּ׃
20.18 וַיַּעֲמֹד הָעָם מֵרָחֹק וּמֹשֶׁה נִגַּשׁ אֶל־הָעֲרָפֶל אֲשֶׁר־שָׁם הָאֱלֹהִים׃
24.3 וַיָּבֹא מֹשֶׁה וַיְסַפֵּר לָעָם אֵת כָּל־דִּבְרֵי יְהוָה וְאֵת כָּל־הַמִּשְׁפָּטִים וַיַּעַן כָּל־הָעָם קוֹל אֶחָד וַיֹּאמְרוּ כָּל־הַדְּבָרִים אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה׃ 24.4 וַיִּכְתֹּב מֹשֶׁה אֵת כָּל־דִּבְרֵי יְהוָה וַיַּשְׁכֵּם בַּבֹּקֶר וַיִּבֶן מִזְבֵּחַ תַּחַת הָהָר וּשְׁתֵּים עֶשְׂרֵה מַצֵּבָה לִשְׁנֵים עָשָׂר שִׁבְטֵי יִשְׂרָאֵל׃ 24.5 וַיִּשְׁלַח אֶת־נַעֲרֵי בְּנֵי יִשְׂרָאֵל וַיַּעֲלוּ עֹלֹת וַיִּזְבְּחוּ זְבָחִים שְׁלָמִים לַיהוָה פָּרִים׃ 24.6 וַיִּקַּח מֹשֶׁה חֲצִי הַדָּם וַיָּשֶׂם בָּאַגָּנֹת וַחֲצִי הַדָּם זָרַק עַל־הַמִּזְבֵּחַ׃ 24.7 וַיִּקַּח סֵפֶר הַבְּרִית וַיִּקְרָא בְּאָזְנֵי הָעָם וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וְנִשְׁמָע׃ 24.8 וַיִּקַּח מֹשֶׁה אֶת־הַדָּם וַיִּזְרֹק עַל־הָעָם וַיֹּאמֶר הִנֵּה דַם־הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם עַל כָּל־הַדְּבָרִים הָאֵלֶּה׃ 24.9 וַיַּעַל מֹשֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל׃
24.15 וַיַּעַל מֹשֶׁה אֶל־הָהָר וַיְכַס הֶעָנָן אֶת־הָהָר׃
33.11 וְדִבֶּר יְהוָה אֶל־מֹשֶׁה פָּנִים אֶל־פָּנִים כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל־רֵעֵהוּ וְשָׁב אֶל־הַמַּחֲנֶה וּמְשָׁרְתוֹ יְהוֹשֻׁעַ בִּן־נוּן נַעַר לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל׃
34.7 נֹצֵר חֶסֶד לָאֲלָפִים נֹשֵׂא עָוֺן וָפֶשַׁע וְחַטָּאָה וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־בְּנֵי בָנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים׃'' None | sup>
2.24 And God heard their groaning, and God remembered His covet with Abraham, with Isaac, and with Jacob.
3.6 Moreover He said: ‘I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob.’ And Moses hid his face; for he was afraid to look upon God.
6.4 And I have also established My covet with them, to give them the land of Canaan, the land of their sojournings, wherein they sojourned.
12.22 And ye shall take a bunch of hyssop, and dip it in the blood that is in the basin, and strike the lintel and the two side-posts with the blood that is in the basin; and none of you shall go out of the door of his house until the morning.
12.46 In one house shall it be eaten; thou shalt not carry forth aught of the flesh abroad out of the house; neither shall ye break a bone thereof.
13.1 And the LORD spoke unto Moses, saying:
13.9 And it shall be for a sign unto thee upon thy hand, and for a memorial between thine eyes, that the law of the LORD may be in thy mouth; for with a strong hand hath the LORD brought thee out of Egypt.
13.10 Thou shalt therefore keep this ordice in its season from year to year.
14.15 And the LORD said unto Moses: ‘Wherefore criest thou unto Me? speak unto the children of Israel, that they go forward.
14.31 And Israel saw the great work which the LORD did upon the Egyptians, and the people feared the LORD; and they believed in the LORD, and in His servant Moses.
15.2 The LORD is my strength and song, And He is become my salvation; This is my God, and I will glorify Him; My father’s God, and I will exalt Him. 15.3 The LORD is a man of war, The LORD is His name.
15.6 Thy right hand, O LORD, glorious in power, Thy right hand, O LORD, dasheth in pieces the enemy.
15.13 Thou in Thy love hast led the people that Thou hast redeemed; Thou hast guided them in Thy strength to Thy holy habitation.
15.18 The LORD shall reign for ever and ever.
15.26 and He said: ‘If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in His eyes, and wilt give ear to His commandments, and keep all His statutes, I will put none of the diseases upon thee, which I have put upon the Egyptians; for I am the LORD that healeth thee.’
18.21 Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating unjust gain; and place such over them, to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.
19.8 And all the people answered together, and said: ‘All that the LORD hath spoken we will do.’ And Moses reported the words of the people unto the LORD. 19.9 And the LORD said unto Moses: ‘Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and may also believe thee for ever.’ And Moses told the words of the people unto the LORD. 19.10 And the LORD said unto Moses: ‘Go unto the people, and sanctify them to-day and to-morrow, and let them wash their garments, 19.11 and be ready against the third day; for the third day the LORD will come down in the sight of all the people upon mount Sinai. 19.12 And thou shalt set bounds unto the people round about, saying: Take heed to yourselves, that ye go not up into the mount, or touch the border of it; whosoever toucheth the mount shall be surely put to death; 19.13 no hand shall touch him, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live; when the ram’s horn soundeth long, they shall come up to the mount.’ 19.14 And Moses went down from the mount unto the people, and sanctified the people; and they washed their garments. 19.15 And he said unto the people: ‘Be ready against the third day; come not near a woman.’ 19.16 And it came to pass on the third day, when it was morning, that there were thunders and lightnings and a thick cloud upon the mount, and the voice of a horn exceeding loud; and all the people that were in the camp trembled.
19.18 Now mount Sinai was altogether on smoke, because the LORD descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.
19.20 And the LORD came down upon mount Sinai, to the top of the mount; and the LORD called Moses to the top of the mount; and Moses went up. 19.21 And the LORD said unto Moses: ‘Go down, charge the people, lest they break through unto the LORD to gaze, and many of them perish.
19.23 And Moses said unto the LORD: ‘The people cannot come up to mount Sinai; for thou didst charge us, saying: Set bounds about the mount, and sanctify it.’ 19.24 And the LORD said unto him: ‘Go, get thee down, and thou shalt come up, thou, and Aaron with thee; but let not the priests and the people break through to come up unto the LORD, lest He break forth upon them.’
20.1 And God spoke all these words, saying: 20.2 I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage. 20.3 Thou shalt have no other gods before Me. 20.4 Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; 20.5 thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me; 20.6 and showing mercy unto the thousandth generation of them that love Me and keep My commandments. 20.7 Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh His name in vain. 20.8 Remember the sabbath day, to keep it holy. 20.9 Six days shalt thou labour, and do all thy work;
20.10 but the seventh day is a sabbath unto the LORD thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates;
20.11 for in six days the LORD made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore the LORD blessed the sabbath day, and hallowed it.
20.12 Honour thy father and thy mother, that thy days may be long upon the land which the LORD thy God giveth thee.
20.13 Thou shalt not murder. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness against thy neighbour.
20.14 Thou shalt not covet thy neighbour’s house; thou shalt not covet thy neighbour’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour’s.
20.15 And all the people perceived the thunderings, and the lightnings, and the voice of the horn, and the mountain smoking; and when the people saw it, they trembled, and stood afar off.
20.16 And they said unto Moses: ‘Speak thou with us, and we will hear; but let not God speak with us, lest we die.’
20.17 And Moses said unto the people: ‘Fear not; for God is come to prove you, and that His fear may be before you, that ye sin not.’
20.18 And the people stood afar off; but Moses drew near unto the thick darkness where God was.
24.3 And Moses came and told the people all the words of the LORD, and all the ordices; and all the people answered with one voice, and said: ‘All the words which the Lord hath spoken will we do.’ 24.4 And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the mount, and twelve pillars, according to the twelve tribes of Israel. 24.5 And he sent the young men of the children of Israel, who offered burnt-offerings, and sacrificed peace-offerings of oxen unto the LORD. 24.6 And Moses took half of the blood, and put it in basins; and half of the blood he dashed against the altar. 24.7 And he took the book of the covet, and read in the hearing of the people; and they said: ‘All that the LORD hath spoken will we do, and obey.’ 24.8 And Moses took the blood, and sprinkled it on the people, and said: ‘Behold the blood of the covet, which the LORD hath made with you in agreement with all these words.’ 24.9 Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel;
24.15 And Moses went up into the mount, and the cloud covered the mount.
33.11 And the LORD spoke unto Moses face to face, as a man speaketh unto his friend. And he would return into the camp; but his minister Joshua, the son of Nun, a young man, departed not out of the Tent.
34.7 keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and unto the fourth generation.’'' None |
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4. Hebrew Bible, Genesis, 1.27-1.28, 1.31, 2.16-2.17, 6.7, 12.16, 13.6, 15.13, 15.18, 17.6, 22.1-22.3, 24.1, 26.5 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abraham, zealousness of, in performing commandments • Archangel, Commands of • Commandments • Divine command, refusal • Divine commands • Divine commands, refusal • Divine commands, violation of sacred law • Love, to one’s fellow as God’s command • Procreation, As a Commandment • Ten Commandments • commanders, army • commanders, army, and kings • commandment • commandment/s • commandments (mitzvot) • nature, God’s commands evident in • reasons for the commandments • sacrifice of Isaac, God commanding • “Increase and Multiply” command
Found in books: Allison (2018), 4 Baruch, 299; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 136, 305, 306, 336, 396; Estes (2020), The Tree of Life, 378; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 49; Gera (2014), Judith, 222, 238, 345, 378; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 34, 55, 151, 168; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 341; Kanarek (2014), Biblical narrative and formation rabbinic law, 46, 47, 61, 62, 63, 64, 65, 66; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 190; Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 205; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 39, 71, 81; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 49; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 98, 167, 168, 169, 170, 171; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 207
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1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 1.28 וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃
1.31 וַיַּרְא אֱלֹהִים אֶת־כָּל־אֲשֶׁר עָשָׂה וְהִנֵּה־טוֹב מְאֹד וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם הַשִּׁשִּׁי׃
2.16 וַיְצַו יְהוָה אֱלֹהִים עַל־הָאָדָם לֵאמֹר מִכֹּל עֵץ־הַגָּן אָכֹל תֹּאכֵל׃ 2.17 וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת׃
6.7 וַיֹּאמֶר יְהוָה אֶמְחֶה אֶת־הָאָדָם אֲשֶׁר־בָּרָאתִי מֵעַל פְּנֵי הָאֲדָמָה מֵאָדָם עַד־בְּהֵמָה עַד־רֶמֶשׂ וְעַד־עוֹף הַשָּׁמָיִם כִּי נִחַמְתִּי כִּי עֲשִׂיתִם׃
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2.16 וּלְאַבְרָם הֵיטִיב בַּעֲבוּרָהּ וַיְהִי־לוֹ צֹאן־וּבָקָר וַחֲמֹרִים וַעֲבָדִים וּשְׁפָחֹת וַאֲתֹנֹת וּגְמַלִּים׃
13.6 וְלֹא־נָשָׂא אֹתָם הָאָרֶץ לָשֶׁבֶת יַחְדָּו כִּי־הָיָה רְכוּשָׁם רָב וְלֹא יָכְלוּ לָשֶׁבֶת יַחְדָּו׃
15.13 וַיֹּאמֶר לְאַבְרָם יָדֹעַ תֵּדַע כִּי־גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה׃
15.18 בַּיּוֹם הַהוּא כָּרַת יְהוָה אֶת־אַבְרָם בְּרִית לֵאמֹר לְזַרְעֲךָ נָתַתִּי אֶת־הָאָרֶץ הַזֹּאת מִנְּהַר מִצְרַיִם עַד־הַנָּהָר הַגָּדֹל נְהַר־פְּרָת׃
17.6 וְהִפְרֵתִי אֹתְךָ בִּמְאֹד מְאֹד וּנְתַתִּיךָ לְגוֹיִם וּמְלָכִים מִמְּךָ יֵצֵאוּ׃
22.1 וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱלֹהִים נִסָּה אֶת־אַבְרָהָם וַיֹּאמֶר אֵלָיו אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃
22.1 וַיִּשְׁלַח אַבְרָהָם אֶת־יָדוֹ וַיִּקַּח אֶת־הַמַּאֲכֶלֶת לִשְׁחֹט אֶת־בְּנוֹ׃ 22.2 וַיְהִי אַחֲרֵי הַדְּבָרִים הָאֵלֶּה וַיֻּגַּד לְאַבְרָהָם לֵאמֹר הִנֵּה יָלְדָה מִלְכָּה גַם־הִוא בָּנִים לְנָחוֹר אָחִיךָ׃ 22.2 וַיֹּאמֶר קַח־נָא אֶת־בִּנְךָ אֶת־יְחִידְךָ אֲשֶׁר־אָהַבְתָּ אֶת־יִצְחָק וְלֶךְ־לְךָ אֶל־אֶרֶץ הַמֹּרִיָּה וְהַעֲלֵהוּ שָׁם לְעֹלָה עַל אַחַד הֶהָרִים אֲשֶׁר אֹמַר אֵלֶיךָ׃ 22.3 וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיַּחֲבֹשׁ אֶת־חֲמֹרוֹ וַיִּקַּח אֶת־שְׁנֵי נְעָרָיו אִתּוֹ וְאֵת יִצְחָק בְּנוֹ וַיְבַקַּע עֲצֵי עֹלָה וַיָּקָם וַיֵּלֶךְ אֶל־הַמָּקוֹם אֲשֶׁר־אָמַר־לוֹ הָאֱלֹהִים׃
24.1 וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים וַיהוָה בֵּרַךְ אֶת־אַבְרָהָם בַּכֹּל׃
24.1 וַיִּקַּח הָעֶבֶד עֲשָׂרָה גְמַלִּים מִגְּמַלֵּי אֲדֹנָיו וַיֵּלֶךְ וְכָל־טוּב אֲדֹנָיו בְּיָדוֹ וַיָּקָם וַיֵּלֶךְ אֶל־אֲרַם נַהֲרַיִם אֶל־עִיר נָחוֹר׃
26.5 עֵקֶב אֲשֶׁר־שָׁמַע אַבְרָהָם בְּקֹלִי וַיִּשְׁמֹר מִשְׁמַרְתִּי מִצְוֺתַי חֻקּוֹתַי וְתוֹרֹתָי׃'' None | sup>
1.27 And God created man in His own image, in the image of God created He him; male and female created He them. 1.28 And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’
1.31 And God saw every thing that He had made, and, behold, it was very good. And there was evening and there was morning, the sixth day.
2.16 And the LORD God commanded the man, saying: ‘of every tree of the garden thou mayest freely eat; 2.17 but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’
6.7 And the LORD said: ‘I will blot out man whom I have created from the face of the earth; both man, and beast, and creeping thing, and fowl of the air; for it repenteth Me that I have made them.’
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2.16 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.
13.6 And the land was not able to bear them, that they might dwell together; for their substance was great, so that they could not dwell together.
15.13 And He said unto Abram: ‘Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years;
15.18 In that day the LORD made a covet with Abram, saying: ‘Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates;
17.6 And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee.
22.1 And it came to pass after these things, that God did prove Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I.’ 22.2 And He said: ‘Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.’ 22.3 And Abraham rose early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son; and he cleaved the wood for the burnt-offering, and rose up, and went unto the place of which God had told him.
24.1 And Abraham was old, well stricken in age; and the LORD had blessed Abraham in all things.
26.5 because that Abraham hearkened to My voice, and kept My charge, My commandments, My statutes, and My laws.’'' None |
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5. Hebrew Bible, Leviticus, 10.10, 18.5, 19.3-19.4, 19.17-19.18, 19.23, 23.39, 23.41-23.42, 26.1, 26.3, 26.14-26.15, 26.42, 26.45 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Archangel, Commands of • Commandment • Commandment/Commandments • Commandments • Commandments (of God) • Divine command, refusal • Exegesis, exegetical, interpretation of Scripture, Jesus’ command of scriptural exegesis • Second Commandment • Ten Commandments • Ten Commandments (Decalogue) • Torah and Prophets, Commandments • commandment, commandments • commandment/s • commandments • commandments (mitzvot), in the Ten Commandments • commandments, • commandments, love your neighbor • commandments, non-timebound • misiwi/commands/precepts • mitzvot (commandments, good deeds) • sukkah, as timebound positive commandment • timebound positive commandments, locus classicus of • timebound positive commandments, prescriptive function of
Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 116, 149, 225; Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 111, 112; Allison (2018), 4 Baruch, 291; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 159; Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 183, 186; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 34, 57, 62; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 95, 157; Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 88; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 64; Levine (2005), The Ancient Synagogue, The First Thousand Years, 479; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 81; Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 75, 117; Rubenstein (2003), The Culture of the Babylonian Talmud. 117; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 21; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 36, 233; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 111, 112, 113; Schiffman (1983), Testimony and the Penal Code, 89, 90; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 38; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 377
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18.5 וּשְׁמַרְתֶּם אֶת־חֻקֹּתַי וְאֶת־מִשְׁפָּטַי אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם אֲנִי יְהוָה׃
19.3 אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ וְאֶת־שַׁבְּתֹתַי תִּשְׁמֹרוּ אֲנִי יְהוָה אֱלֹהֵיכֶם׃
19.3 אֶת־שַׁבְּתֹתַי תִּשְׁמֹרוּ וּמִקְדָּשִׁי תִּירָאוּ אֲנִי יְהוָה׃ 19.4 אַל־תִּפְנוּ אֶל־הָאֱלִילִים וֵאלֹהֵי מַסֵּכָה לֹא תַעֲשׂוּ לָכֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃
19.17 לֹא־תִשְׂנָא אֶת־אָחִיךָ בִּלְבָבֶךָ הוֹכֵחַ תּוֹכִיחַ אֶת־עֲמִיתֶךָ וְלֹא־תִשָּׂא עָלָיו חֵטְא׃ 19.18 לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃
19.23 וְכִי־תָבֹאוּ אֶל־הָאָרֶץ וּנְטַעְתֶּם כָּל־עֵץ מַאֲכָל וַעֲרַלְתֶּם עָרְלָתוֹ אֶת־פִּרְיוֹ שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים לֹא יֵאָכֵל׃
23.39 אַךְ בַּחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַשְּׁבִיעִי בְּאָסְפְּכֶם אֶת־תְּבוּאַת הָאָרֶץ תָּחֹגּוּ אֶת־חַג־יְהוָה שִׁבְעַת יָמִים בַּיּוֹם הָרִאשׁוֹן שַׁבָּתוֹן וּבַיּוֹם הַשְּׁמִינִי שַׁבָּתוֹן׃
23.41 וְחַגֹּתֶם אֹתוֹ חַג לַיהוָה שִׁבְעַת יָמִים בַּשָּׁנָה חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם בַּחֹדֶשׁ הַשְּׁבִיעִי תָּחֹגּוּ אֹתוֹ׃ 23.42 בַּסֻּכֹּת תֵּשְׁבוּ שִׁבְעַת יָמִים כָּל־הָאֶזְרָח בְּיִשְׂרָאֵל יֵשְׁבוּ בַּסֻּכֹּת׃
26.1 וַאֲכַלְתֶּם יָשָׁן נוֹשָׁן וְיָשָׁן מִפְּנֵי חָדָשׁ תּוֹצִיאוּ׃
26.1 לֹא־תַעֲשׂוּ לָכֶם אֱלִילִם וּפֶסֶל וּמַצֵּבָה לֹא־תָקִימוּ לָכֶם וְאֶבֶן מַשְׂכִּית לֹא תִתְּנוּ בְּאַרְצְכֶם לְהִשְׁתַּחֲוֺת עָלֶיהָ כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם׃
26.3 אִם־בְּחֻקֹּתַי תֵּלֵכוּ וְאֶת־מִצְוֺתַי תִּשְׁמְרוּ וַעֲשִׂיתֶם אֹתָם׃
26.3 וְהִשְׁמַדְתִּי אֶת־בָּמֹתֵיכֶם וְהִכְרַתִּי אֶת־חַמָּנֵיכֶם וְנָתַתִּי אֶת־פִּגְרֵיכֶם עַל־פִּגְרֵי גִּלּוּלֵיכֶם וְגָעֲלָה נַפְשִׁי אֶתְכֶם׃
26.14 וְאִם־לֹא תִשְׁמְעוּ לִי וְלֹא תַעֲשׂוּ אֵת כָּל־הַמִּצְוֺת הָאֵלֶּה׃
26.15 וְאִם־בְּחֻקֹּתַי תִּמְאָסוּ וְאִם אֶת־מִשְׁפָּטַי תִּגְעַל נַפְשְׁכֶם לְבִלְתִּי עֲשׂוֹת אֶת־כָּל־מִצְוֺתַי לְהַפְרְכֶם אֶת־בְּרִיתִי׃
26.42 וְזָכַרְתִּי אֶת־בְּרִיתִי יַעֲקוֹב וְאַף אֶת־בְּרִיתִי יִצְחָק וְאַף אֶת־בְּרִיתִי אַבְרָהָם אֶזְכֹּר וְהָאָרֶץ אֶזְכֹּר׃
26.45 וְזָכַרְתִּי לָהֶם בְּרִית רִאשֹׁנִים אֲשֶׁר הוֹצֵאתִי־אֹתָם מֵאֶרֶץ מִצְרַיִם לְעֵינֵי הַגּוֹיִם לִהְיֹת לָהֶם לֵאלֹהִים אֲנִי יְהוָה׃' ' None | sup>
10.10 And that ye may put difference between the holy and the common, and between the unclean and the clean;
18.5 Ye shall therefore keep My statutes, and Mine ordices, which if a man do, he shall live by them: I am the LORD.
19.3 Ye shall fear every man his mother, and his father, and ye shall keep My sabbaths: I am the LORD your God. 19.4 Turn ye not unto the idols, nor make to yourselves molten gods: I am the LORD your God.
19.17 Thou shalt not hate thy brother in thy heart; thou shalt surely rebuke thy neighbour, and not bear sin because of him. 19.18 Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.
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.
23.39 Howbeit on the fifteenth day of the seventh month, when ye have gathered in the fruits of the land, ye shall keep the feast of the LORD seven days; on the first day shall be a solemn rest, and on the eighth day shall be a solemn rest.
23.41 And ye shall keep it a feast unto the LORD seven days in the year; it is a statute for ever in your generations; ye shall keep it in the seventh month. 23.42 Ye shall dwell in booths seven days; all that are home-born in Israel shall dwell in booths;
26.1 Ye shall make you no idols, neither shall ye rear you up a graven image, or a pillar, neither shall ye place any figured stone in your land, to bow down unto it; for I am the LORD your God.
26.3 If ye walk in My statutes, and keep My commandments, and do them;
26.14 But if ye will not hearken unto Me, and will not do all these commandments;
26.15 and if ye shall reject My statutes, and if your soul abhor Mine ordices, so that ye will not do all My commandments, but break My covet;
26.42 then will I remember My covet with Jacob, and also My covet with Isaac, and also My covet with Abraham will I remember; and I will remember the land.
26.45 But I will for their sakes remember the covet of their ancestors, whom I brought forth out of the land of Egypt in the sight of the nations, that I might be their God: I am the LORD.'' None |
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6. Hebrew Bible, Nahum, 1.2 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Commandment/Commandments • Commandments
Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 157; Schiffman (1983), Testimony and the Penal Code, 89, 90
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1.2 אֵל קַנּוֹא וְנֹקֵם יְהוָה נֹקֵם יְהוָה וּבַעַל חֵמָה נֹקֵם יְהוָה לְצָרָיו וְנוֹטֵר הוּא לְאֹיְבָיו׃'' None | sup>
1.2 The LORD is a jealous and avenging God, The LORD avengeth and is full of wrath; The LORD taketh vengeance on His adversaries, And He reserveth wrath for His enemies.'' None |
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7. Hebrew Bible, Numbers, 6.24-6.26, 9.1-9.14, 14.3, 14.15, 14.21-14.23, 14.43, 15.23, 15.30-15.31, 15.37-15.39, 19.1-19.10, 21.18, 27.16, 27.23, 36.2 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Archangel, Commands of • Commandment/Commandments • Commandments • Divine/God,, Command • First Commandment • God,commands of • Ten Commandments • Ten Commandments (Decalogue) • commanders, army, and kings • commandment, commandments • commandment,of Passover • commandment/s • commandments (mitzvot) • hidden commandments, revelation of • reasons for the commandments • scripture, roots of women’s exemption from timebound positive commandments in • timebound positive commandments, as limited statement of gender difference
Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 39, 220; Allison (2018), 4 Baruch, 288; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 236; Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 154, 160; Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 2, 3; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 152; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 84, 347; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 53, 96, 221, 222, 478, 488, 491, 495; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 147; Gera (2014), Judith, 222; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 275, 276, 278, 280; Levison (2009), Filled with the Spirit, 70; Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 7; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 189; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 42, 43; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 102, 252
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6.24 יְבָרֶכְךָ יְהוָה וְיִשְׁמְרֶךָ׃ 6.25 יָאֵר יְהוָה פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ׃ 6.26 יִשָּׂא יְהוָה פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם׃
9.1 דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר אִישׁ אִישׁ כִּי־יִהְיֶה־טָמֵא לָנֶפֶשׁ אוֹ בְדֶרֶךְ רְחֹקָה לָכֶם אוֹ לְדֹרֹתֵיכֶם וְעָשָׂה פֶסַח לַיהוָה׃
9.1 וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה בְמִדְבַּר־סִינַי בַּשָּׁנָה הַשֵּׁנִית לְצֵאתָם מֵאֶרֶץ מִצְרַיִם בַּחֹדֶשׁ הָרִאשׁוֹן לֵאמֹר׃ 9.2 וְיֵשׁ אֲשֶׁר יִהְיֶה הֶעָנָן יָמִים מִסְפָּר עַל־הַמִּשְׁכָּן עַל־פִּי יְהוָה יַחֲנוּ וְעַל־פִּי יְהוָה יִסָּעוּ׃ 9.2 וְיַעֲשׂוּ בְנֵי־יִשְׂרָאֵל אֶת־הַפָּסַח בְּמוֹעֲדוֹ׃ 9.3 בְּאַרְבָּעָה עָשָׂר־יוֹם בַּחֹדֶשׁ הַזֶּה בֵּין הָעֲרְבַּיִם תַּעֲשׂוּ אֹתוֹ בְּמוֹעֲדוֹ כְּכָל־חֻקֹּתָיו וּכְכָל־מִשְׁפָּטָיו תַּעֲשׂוּ אֹתוֹ׃ 9.4 וַיְדַבֵּר מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל לַעֲשֹׂת הַפָּסַח׃ 9.5 וַיַּעֲשׂוּ אֶת־הַפֶּסַח בָּרִאשׁוֹן בְּאַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ בֵּין הָעַרְבַּיִם בְּמִדְבַּר סִינָי כְּכֹל אֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה כֵּן עָשׂוּ בְּנֵי יִשְׂרָאֵל׃ 9.6 וַיְהִי אֲנָשִׁים אֲשֶׁר הָיוּ טְמֵאִים לְנֶפֶשׁ אָדָם וְלֹא־יָכְלוּ לַעֲשֹׂת־הַפֶּסַח בַּיּוֹם הַהוּא וַיִּקְרְבוּ לִפְנֵי מֹשֶׁה וְלִפְנֵי אַהֲרֹן בַּיּוֹם הַהוּא׃ 9.7 וַיֹּאמְרוּ הָאֲנָשִׁים הָהֵמָּה אֵלָיו אֲנַחְנוּ טְמֵאִים לְנֶפֶשׁ אָדָם לָמָּה נִגָּרַע לְבִלְתִּי הַקְרִב אֶת־קָרְבַּן יְהוָה בְּמֹעֲדוֹ בְּתוֹךְ בְּנֵי יִשְׂרָאֵל׃ 9.8 וַיֹּאמֶר אֲלֵהֶם מֹשֶׁה עִמְדוּ וְאֶשְׁמְעָה מַה־יְצַוֶּה יְהוָה לָכֶם׃ 9.9 וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃' 9.11 בַּחֹדֶשׁ הַשֵּׁנִי בְּאַרְבָּעָה עָשָׂר יוֹם בֵּין הָעַרְבַּיִם יַעֲשׂוּ אֹתוֹ עַל־מַצּוֹת וּמְרֹרִים יֹאכְלֻהוּ׃
9.12 לֹא־יַשְׁאִירוּ מִמֶּנּוּ עַד־בֹּקֶר וְעֶצֶם לֹא יִשְׁבְּרוּ־בוֹ כְּכָל־חֻקַּת הַפֶּסַח יַעֲשׂוּ אֹתוֹ׃
9.13 וְהָאִישׁ אֲשֶׁר־הוּא טָהוֹר וּבְדֶרֶךְ לֹא־הָיָה וְחָדַל לַעֲשׂוֹת הַפֶּסַח וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ כִּי קָרְבַּן יְהוָה לֹא הִקְרִיב בְּמֹעֲדוֹ חֶטְאוֹ יִשָּׂא הָאִישׁ הַהוּא׃
9.14 וְכִי־יָגוּר אִתְּכֶם גֵּר וְעָשָׂה פֶסַח לַיהוָה כְּחֻקַּת הַפֶּסַח וּכְמִשְׁפָּטוֹ כֵּן יַעֲשֶׂה חֻקָּה אַחַת יִהְיֶה לָכֶם וְלַגֵּר וּלְאֶזְרַח הָאָרֶץ׃
14.3 אִם־אַתֶּם תָּבֹאוּ אֶל־הָאָרֶץ אֲשֶׁר נָשָׂאתִי אֶת־יָדִי לְשַׁכֵּן אֶתְכֶם בָּהּ כִּי אִם־כָּלֵב בֶּן־יְפֻנֶּה וִיהוֹשֻׁעַ בִּן־נוּן׃
14.3 וְלָמָה יְהוָה מֵבִיא אֹתָנוּ אֶל־הָאָרֶץ הַזֹּאת לִנְפֹּל בַּחֶרֶב נָשֵׁינוּ וְטַפֵּנוּ יִהְיוּ לָבַז הֲלוֹא טוֹב לָנוּ שׁוּב מִצְרָיְמָה׃
14.15 וְהֵמַתָּה אֶת־הָעָם הַזֶּה כְּאִישׁ אֶחָד וְאָמְרוּ הַגּוֹיִם אֲשֶׁר־שָׁמְעוּ אֶת־שִׁמְעֲךָ לֵאמֹר׃
14.21 וְאוּלָם חַי־אָנִי וְיִמָּלֵא כְבוֹד־יְהוָה אֶת־כָּל־הָאָרֶץ׃ 14.22 כִּי כָל־הָאֲנָשִׁים הָרֹאִים אֶת־כְּבֹדִי וְאֶת־אֹתֹתַי אֲשֶׁר־עָשִׂיתִי בְמִצְרַיִם וּבַמִּדְבָּר וַיְנַסּוּ אֹתִי זֶה עֶשֶׂר פְּעָמִים וְלֹא שָׁמְעוּ בְּקוֹלִי׃ 14.23 אִם־יִרְאוּ אֶת־הָאָרֶץ אֲשֶׁר נִשְׁבַּעְתִּי לַאֲבֹתָם וְכָל־מְנַאֲצַי לֹא יִרְאוּהָ׃
15.23 אֵת כָּל־אֲשֶׁר צִוָּה יְהוָה אֲלֵיכֶם בְּיַד־מֹשֶׁה מִן־הַיּוֹם אֲשֶׁר צִוָּה יְהוָה וָהָלְאָה לְדֹרֹתֵיכֶם׃ 15.31 כִּי דְבַר־יְהוָה בָּזָה וְאֶת־מִצְוָתוֹ הֵפַר הִכָּרֵת תִּכָּרֵת הַנֶּפֶשׁ הַהִוא עֲוֺנָה בָהּ׃
15.37 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 15.38 דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם וְעָשׂוּ לָהֶם צִיצִת עַל־כַּנְפֵי בִגְדֵיהֶם לְדֹרֹתָם וְנָתְנוּ עַל־צִיצִת הַכָּנָף פְּתִיל תְּכֵלֶת׃ 15.39 וְהָיָה לָכֶם לְצִיצִת וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת־כָּל־מִצְוֺת יְהוָה וַעֲשִׂיתֶם אֹתָם וְלֹא־תָתֻרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר־אַתֶּם זֹנִים אַחֲרֵיהֶם׃
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9.1 וְכִבֶּס הָאֹסֵף אֶת־אֵפֶר הַפָּרָה אֶת־בְּגָדָיו וְטָמֵא עַד־הָעָרֶב וְהָיְתָה לִבְנֵי יִשְׂרָאֵל וְלַגֵּר הַגָּר בְּתוֹכָם לְחֻקַּת עוֹלָם׃
1
9.1 וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן לֵאמֹר׃ 19.2 וְאִישׁ אֲשֶׁר־יִטְמָא וְלֹא יִתְחַטָּא וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִתּוֹךְ הַקָּהָל כִּי אֶת־מִקְדַּשׁ יְהוָה טִמֵּא מֵי נִדָּה לֹא־זֹרַק עָלָיו טָמֵא הוּא׃ 19.2 זֹאת חֻקַּת הַתּוֹרָה אֲשֶׁר־צִוָּה יְהוָה לֵאמֹר דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ פָרָה אֲדֻמָּה תְּמִימָה אֲשֶׁר אֵין־בָּהּ מוּם אֲשֶׁר לֹא־עָלָה עָלֶיהָ עֹל׃ 19.3 וּנְתַתֶּם אֹתָהּ אֶל־אֶלְעָזָר הַכֹּהֵן וְהוֹצִיא אֹתָהּ אֶל־מִחוּץ לַמַּחֲנֶה וְשָׁחַט אֹתָהּ לְפָנָיו׃ 19.4 וְלָקַח אֶלְעָזָר הַכֹּהֵן מִדָּמָהּ בְּאֶצְבָּעוֹ וְהִזָּה אֶל־נֹכַח פְּנֵי אֹהֶל־מוֹעֵד מִדָּמָהּ שֶׁבַע פְּעָמִים׃ 19.5 וְשָׂרַף אֶת־הַפָּרָה לְעֵינָיו אֶת־עֹרָהּ וְאֶת־בְּשָׂרָהּ וְאֶת־דָּמָהּ עַל־פִּרְשָׁהּ יִשְׂרֹף׃ 19.6 וְלָקַח הַכֹּהֵן עֵץ אֶרֶז וְאֵזוֹב וּשְׁנִי תוֹלָעַת וְהִשְׁלִיךְ אֶל־תּוֹךְ שְׂרֵפַת הַפָּרָה׃ 19.7 וְכִבֶּס בְּגָדָיו הַכֹּהֵן וְרָחַץ בְּשָׂרוֹ בַּמַּיִם וְאַחַר יָבוֹא אֶל־הַמַּחֲנֶה וְטָמֵא הַכֹּהֵן עַד־הָעָרֶב׃ 19.8 וְהַשֹּׂרֵף אֹתָהּ יְכַבֵּס בְּגָדָיו בַּמַּיִם וְרָחַץ בְּשָׂרוֹ בַּמָּיִם וְטָמֵא עַד־הָעָרֶב׃ 19.9 וְאָסַף אִישׁ טָהוֹר אֵת אֵפֶר הַפָּרָה וְהִנִּיחַ מִחוּץ לַמַּחֲנֶה בְּמָקוֹם טָהוֹר וְהָיְתָה לַעֲדַת בְּנֵי־יִשְׂרָאֵל לְמִשְׁמֶרֶת לְמֵי נִדָּה חַטָּאת הִוא׃
21.18 בְּאֵר חֲפָרוּהָ שָׂרִים כָּרוּהָ נְדִיבֵי הָעָם בִּמְחֹקֵק בְּמִשְׁעֲנֹתָם וּמִמִּדְבָּר מַתָּנָה׃
27.16 יִפְקֹד יְהוָה אֱלֹהֵי הָרוּחֹת לְכָל־בָּשָׂר אִישׁ עַל־הָעֵדָה׃
27.23 וַיִּסְמֹךְ אֶת־יָדָיו עָלָיו וַיְצַוֵּהוּ כַּאֲשֶׁר דִּבֶּר יְהוָה בְּיַד־מֹשֶׁה׃
36.2 וַיֹּאמְרוּ אֶת־אֲדֹנִי צִוָּה יְהוָה לָתֵת אֶת־הָאָרֶץ בְּנַחֲלָה בְּגוֹרָל לִבְנֵי יִשְׂרָאֵל וַאדֹנִי צֻוָּה בַיהוָה לָתֵת אֶת־נַחֲלַת צְלָפְחָד אָחִינוּ לִבְנֹתָיו׃'' None | sup>
6.24 The LORD bless thee, and keep thee; 6.25 The LORD make His face to shine upon thee, and be gracious unto thee; 6.26 The LORD lift up His countece upon thee, and give thee peace.
9.1 And the LORD spoke unto Moses in the wilderness of Sinai, in the first month of the second year after they were come out of the land of Egypt, saying: 9.2 ’Let the children of Israel keep the passover in its appointed season. 9.3 In the fourteenth day of this month, at dusk, ye shall keep it in its appointed season; according to all the statutes of it, and according to all the ordices thereof, shall ye keep it.’ 9.4 And Moses spoke unto the children of Israel, that they should keep the passover. 9.5 And they kept the passover in the first month, on the fourteenth day of the month, at dusk, in the wilderness of Sinai; according to all that the LORD commanded Moses, so did the children of Israel. 9.6 But there were certain men, who were unclean by the dead body of a man, so that they could not keep the passover on that day; and they came before Moses and before Aaron on that day. 9.7 And those men said unto him: ‘We are unclean by the dead body of a man; wherefore are we to be kept back, so as not to bring the offering of the LORD in its appointed season among the children of Israel?’ 9.8 And Moses said unto them: ‘Stay ye, that I may hear what the LORD will command concerning you.’ 9.9 And the LORD spoke unto Moses, saying:
9.10 ’Speak unto the children of Israel, saying: If any man of you or of your generations shall be unclean by reason of a dead body, or be in a journey afar off, yet he shall keep the passover unto the LORD;
9.11 in the second month on the fourteenth day at dusk they shall keep it; they shall eat it with unleavened bread and bitter herbs;
9.12 they shall leave none of it unto the morning, nor break a bone thereof; according to all the statute of the passover they shall keep it.
9.13 But the man that is clean, and is not on a journey, and forbeareth to keep the passover, that soul shall be cut off from his people; because he brought not the offering of the LORD in its appointed season, that man shall bear his sin.
9.14 And if a stranger shall sojourn among you, and will keep the passover unto the LORD: according to the statute of the passover, and according to the ordice thereof, so shall he do; ye shall have one statute, both for the stranger, and for him that is born in the land.’
14.3 And wherefore doth the LORD bring us unto this land, to fall by the sword? Our wives and our little ones will be a prey; were it not better for us to return into Egypt?’
14.15 now if Thou shalt kill this people as one man, then the nations which have heard the fame of Thee will speak, saying:
14.21 But in very deed, as I live—and all the earth shall be filled with the glory of the LORD— 14.22 urely all those men that have seen My glory, and My signs, which I wrought in Egypt and in the wilderness, yet have put Me to proof these ten times, and have not hearkened to My voice; 14.23 urely they shall not see the land which I swore unto their fathers, neither shall any of them that despised Me see it.
15.23 even all that the LORD hath commanded you by the hand of Moses, from the day that the LORD gave commandment, and onward throughout your generations;
15.30 But the soul that doeth aught with a high hand, whether he be home-born or a stranger, the same blasphemeth the LORD; and that soul shall be cut off from among his people. 15.31 Because he hath despised the word of the LORD, and hath broken His commandment; that soul shall utterly be cut off, his iniquity shall be upon him. 15.38 ’Speak unto the children of Israel, and bid them that they make them throughout their generations fringes in the corners of their garments, and that they put with the fringe of each corner a thread of blue. 15.39 And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the LORD, and do them; and that ye go not about after your own heart and your own eyes, after which ye use to go astray;
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9.1 And the LORD spoke unto Moses and unto Aaron, saying: 19.2 This is the statute of the law which the LORD hath commanded, saying: Speak unto the children of Israel, that they bring thee a red heifer, faultless, wherein is no blemish, and upon which never came yoke. 19.3 And ye shall give her unto Eleazar the priest, and she shall be brought forth without the camp, and she shall be slain before his face. 19.4 And Eleazar the priest shall take of her blood with his finger, and sprinkle of her blood toward the front of the tent of meeting seven times. 19.5 And the heifer shall be burnt in his sight; her skin, and her flesh, and her blood, with her dung, shall be burnt. 19.6 And the priest shall take cedar-wood, and hyssop, and scarlet, and cast it into the midst of the burning of the heifer. 19.7 Then the priest shall wash his clothes, and he shall bathe his flesh in water, and afterward he may come into the camp, and the priest shall be unclean until the even. 19.8 And he that burneth her shall wash his clothes in water, and bathe his flesh in water, and shall be unclean until the even. 19.9 And a man that is clean shall gather up the ashes of the heifer, and lay them up without the camp in a clean place, and it shall be kept for the congregation of the children of Israel for a water of sprinkling; it is a purification from sin.
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9.10 And he that gathereth the ashes of the heifer shall wash his clothes, and be unclean until the even; and it shall be unto the children of Israel, and unto the stranger that sojourneth among them, for a statute for ever.
21.18 The well, which the princes digged, Which the nobles of the people delved, With the sceptre, and with their staves. And from the wilderness to Mattanah;
27.16 ’Let the LORD, the God of the spirits of all flesh, set a man over the congregation,
27.23 And he laid his hands upon him, and gave him a charge, as the LORD spoke by the hand of Moses.
36.2 and they said: ‘The LORD commanded my lord to give the land for inheritance by lot to the children of Israel; and my lord was commanded by the LORD to give the inheritance of Zelophehad our brother unto his daughters.' ' None |
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8. Hebrew Bible, Psalms, 68.13, 110.1 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Commandment • Divine/God,, Command • commandment, commandments • commandments • commandments, love your neighbor
Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 149; Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 154; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 84; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 218, 224; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 38
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110.1 לְדָוִד מִזְמוֹר נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ׃' ' None | sup>
110.1 A Psalm of David. The LORD saith unto my lord: ‘Sit thou at My right hand, until I make thine enemies thy footstool.'" " None |
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9. Hebrew Bible, 1 Kings, 11.4 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Archangel, Commands of • reasons for the commandments
Found in books: Allison (2018), 4 Baruch, 291; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 269
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11.4 וַיְבַקֵּשׁ שְׁלֹמֹה לְהָמִית אֶת־יָרָבְעָם וַיָּקָם יָרָבְעָם וַיִּבְרַח מִצְרַיִם אֶל־שִׁישַׁק מֶלֶךְ־מִצְרַיִם וַיְהִי בְמִצְרַיִם עַד־מוֹת שְׁלֹמֹה׃11.4 וַיְהִי לְעֵת זִקְנַת שְׁלֹמֹה נָשָׁיו הִטּוּ אֶת־לְבָבוֹ אַחֲרֵי אֱלֹהִים אֲחֵרִים וְלֹא־הָיָה לְבָבוֹ שָׁלֵם עִם־יְהוָה אֱלֹהָיו כִּלְבַב דָּוִיד אָבִיו׃ ' None | sup>
11.4 For it came to pass, when Solomon was old, that his wives turned away his heart after other gods; and his heart was not whole with the LORD his God, as was the heart of David his father.'' None |
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10. Hebrew Bible, 1 Samuel, 1.11 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Commandment • commanders, army
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 57; Gera (2014), Judith, 250
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1.11 וַתִּדֹּר נֶדֶר וַתֹּאמַר יְהוָה צְבָאוֹת אִם־רָאֹה תִרְאֶה בָּעֳנִי אֲמָתֶךָ וּזְכַרְתַּנִי וְלֹא־תִשְׁכַּח אֶת־אֲמָתֶךָ וְנָתַתָּה לַאֲמָתְךָ זֶרַע אֲנָשִׁים וּנְתַתִּיו לַיהוָה כָּל־יְמֵי חַיָּיו וּמוֹרָה לֹא־יַעֲלֶה עַל־רֹאשׁוֹ׃'' None | sup>
1.11 And she vowed a vow, and said, O Lord of hosts, if Thou wilt indeed look on the affliction of Thy handmaid, and remember me, and not forget Thy handmaid, but wilt give to Thy handmaid a man child, then I will give him to the Lord all the days of his life, and no razor shall come upon his head.'' None |
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11. Hebrew Bible, 2 Kings, 23.25 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Commandment/Commandments • Ten Commandments (Decalogue)
Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 479; Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 113
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23.25 וְכָמֹהוּ לֹא־הָיָה לְפָנָיו מֶלֶךְ אֲשֶׁר־שָׁב אֶל־יְהוָה בְּכָל־לְבָבוֹ וּבְכָל־נַפְשׁוֹ וּבְכָל־מְאֹדוֹ כְּכֹל תּוֹרַת מֹשֶׁה וְאַחֲרָיו לֹא־קָם כָּמֹהוּ׃'' None | sup>
23.25 And like unto him was there no king before him, that turned to the LORD with all his heart, and with all his soul, and with all his might, according to all the law of Moses; neither after him arose there any like him.'' None |
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12. Hebrew Bible, Isaiah, 54.16 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Commandment/Commandments • hidden commandments, revelation of
Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 53; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 42
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54.16 הן הִנֵּה אָנֹכִי בָּרָאתִי חָרָשׁ נֹפֵחַ בְּאֵשׁ פֶּחָם וּמוֹצִיא כְלִי לְמַעֲשֵׂהוּ וְאָנֹכִי בָּרָאתִי מַשְׁחִית לְחַבֵּל׃'' None | sup>
54.16 Behold, I have created the smith That bloweth the fire of coals, And bringeth forth a weapon for his work; And I have created the waster to destroy.'' None |
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13. Hebrew Bible, Jeremiah, 2.11, 31.31-31.34 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Archangel, Commands of • Commandment • Commandments • Decalogue / Ten Commandments • commandments, of God
Found in books: Allison (2018), 4 Baruch, 291; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 375, 433; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 224, 232; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 116; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 73
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2.11 הַהֵימִיר גּוֹי אֱלֹהִים וְהֵמָּה לֹא אֱלֹהִים וְעַמִּי הֵמִיר כְּבוֹדוֹ בְּלוֹא יוֹעִיל׃
31.31 הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃ 31.32 לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃ 31.33 כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ 31.34 וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־יְהוָה כִּי־כוּלָּם יֵדְעוּ אוֹתִי לְמִקְטַנָּם וְעַד־גְּדוֹלָם נְאֻם־יְהוָה כִּי אֶסְלַח לַעֲוֺנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עוֹד׃'' None | sup>
2.11 Hath a nation changed its gods, which yet are no gods? But My people hath changed its glory For that which doth not profit.
31.31 Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah; 31.32 not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD. 31.33 But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people; 31.34 and they shall teach no more every man his neighbour, and every man his brother, saying: ‘Know the LORD’; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more.'' None |
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14. Hebrew Bible, Joshua, 8.35 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Commandment/Commandments • Commandments
Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 478; Schiffman (1983), Testimony and the Penal Code, 67
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8.35 לֹא־הָיָה דָבָר מִכֹּל אֲשֶׁר־צִוָּה מֹשֶׁה אֲשֶׁר לֹא־קָרָא יְהוֹשֻׁעַ נֶגֶד כָּל־קְהַל יִשְׂרָאֵל וְהַנָּשִׁים וְהַטַּף וְהַגֵּר הַהֹלֵךְ בְּקִרְבָּם׃'' None | sup>
8.35 There was not a word of all that Moses commanded, which Joshua read not before all the assembly of Israel, and the women, and the little ones, and the strangers that walked among them.'' None |
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15. Hebrew Bible, Ezekiel, 3.1, 37.14 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Anxiety dreams and nightmares, bizarre commands • Anxiety dreams and nightmares, bizarre commands, extra-oneiric • Anxiety dreams and nightmares, bizarre commands, intra-oneiric • Archangel, Commands of • Commandment • Dream commands • Dream commands, bizarre • Dream commands, extra-oneiric • Dream commands, intra-oneiric
Found in books: Allison (2018), 4 Baruch, 288; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 225; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 23, 26, 195
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37.14 וְנָתַתִּי רוּחִי בָכֶם וִחְיִיתֶם וְהִנַּחְתִּי אֶתְכֶם עַל־אַדְמַתְכֶם וִידַעְתֶּם כִּי־אֲנִי יְהוָה דִּבַּרְתִּי וְעָשִׂיתִי נְאֻם־יְהוָה׃' ' None | sup>
37.14 And I will put My spirit in you, and ye shall live, and I will place you in your own land; and ye shall know that I the LORD have spoken, and performed it, saith the LORD.’' ' None |
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16. Hebrew Bible, 2 Chronicles, 35.7, 35.12 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Commandment/Commandments • commandment,of Passover • commandments,
Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 179; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 479; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 41
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35.7 וַיָּרֶם יֹאשִׁיָּהוּ לִבְנֵי הָעָם צֹאן כְּבָשִׂים וּבְנֵי־עִזִּים הַכֹּל לַפְּסָחִים לְכָל־הַנִּמְצָא לְמִסְפַּר שְׁלֹשִׁים אֶלֶף וּבָקָר שְׁלֹשֶׁת אֲלָפִים אֵלֶּה מֵרְכוּשׁ הַמֶּלֶךְ׃
35.12 וַיָּסִירוּ הָעֹלָה לְתִתָּם לְמִפְלַגּוֹת לְבֵית־אָבוֹת לִבְנֵי הָעָם לְהַקְרִיב לַיהוָה כַּכָּתוּב בְּסֵפֶר מֹשֶׁה וְכֵן לַבָּקָר׃'' None | sup>
35.7 And Josiah gave to the children of the people, of the flock, lambs and kids, all of them for the passover-offerings, unto all that were present, to the number of thirty thousand, and three thousand bullocks; these were of the king’s substance.
35.12 And they removed the portions that were to be burnt, that they might give them to the divisions of the fathers’houses of the children of the people, to present unto the LORD, as it is written in the book of Moses. And so did they with the oxen.'' None |
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17. Hebrew Bible, Ezra, 3.2, 6.20 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Commandment/Commandments • Divine command, refusal • commandments,
Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 479; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 82; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 41
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3.2 וַיָּקָם יֵשׁוּעַ בֶּן־יוֹצָדָק וְאֶחָיו הַכֹּהֲנִים וּזְרֻבָּבֶל בֶּן־שְׁאַלְתִּיאֵל וְאֶחָיו וַיִּבְנוּ אֶת־מִזְבַּח אֱלֹהֵי יִשְׂרָאֵל לְהַעֲלוֹת עָלָיו עֹלוֹת כַּכָּתוּב בְּתוֹרַת מֹשֶׁה אִישׁ־הָאֱלֹהִים׃' ' None | sup>
3.2 Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Israel, to offer burnt-offerings thereon, as it is written in the Law of Moses the man of God.
6.20 For the priests and the Levites had purified themselves together; all of them were pure; and they killed the passover lamb for all the children of the captivity, and for their brethren the priests, and for themselves.'' None |
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18. Hebrew Bible, Nehemiah, 13.1 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Archangel, Commands of • Commandment/Commandments
Found in books: Allison (2018), 4 Baruch, 289; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 479
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13.1 בַּיּוֹם הַהוּא נִקְרָא בְּסֵפֶר מֹשֶׁה בְּאָזְנֵי הָעָם וְנִמְצָא כָּתוּב בּוֹ אֲשֶׁר לֹא־יָבוֹא עַמֹּנִי וּמֹאָבִי בִּקְהַל הָאֱלֹהִים עַד־עוֹלָם׃13.1 וָאֵדְעָה כִּי־מְנָיוֹת הַלְוִיִּם לֹא נִתָּנָה וַיִּבְרְחוּ אִישׁ־לְשָׂדֵהוּ הַלְוִיִּם וְהַמְשֹׁרְרִים עֹשֵׂי הַמְּלָאכָה׃ ' None | sup>
13.1 On that day they read in the book of Moses in the hearing of the people; and therein was found written, that an Ammonite and a Moabite should not enter into the assembly of God for ever;'' None |
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19. Herodotus, Histories, 7.8-7.11 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Anxiety dreams and nightmares, bizarre commands • Anxiety dreams and nightmares, bizarre commands, extra-oneiric • Dream commands, absurd • Dream commands, bizarre • Dream commands, difficult or distressing • Dream commands, extra-oneiric • Dream commands, intra-oneiric • Dream commands, obscure • Dream commands, transgressive, taboo-breaking • commanders, army, and kings
Found in books: Gera (2014), Judith, 138; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 132, 193, 212
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7.8 Ξέρξης δὲ μετὰ Αἰγύπτου ἅλωσιν ὡς ἔμελλε ἐς χεῖρας ἄξεσθαι τὸ στράτευμα τὸ ἐπὶ τὰς Ἀθήνας, σύλλογον ἐπίκητον Περσέων τῶν ἀρίστων ἐποιέετο, ἵνα γνώμας τε πύθηται σφέων καὶ αὐτὸς ἐν πᾶσι εἴπῃ τὰ θέλει. ὡς δὲ συνελέχθησαν, ἔλεξεν Ξέρξης τάδε.
7.8 “ἄνδρες Πέρσαι, οὔτʼ αὐτὸς κατηγήσομαι νόμον τόνδε ἐν ὑμῖν τιθείς, παραδεξάμενός τε αὐτῷ χρήσομαι. ὡς γὰρ ἐγὼ πυνθάνομαι τῶν πρεσβυτέρων, οὐδαμά κω ἠτρεμίσαμεν, ἐπείτε παρελάβομεν τὴν ἡγεμονίην τήνδε παρὰ Μήδων, Κύρου κατελόντος Ἀστυάγεα· ἀλλὰ θεός τε οὕτω ἄγει καὶ αὐτοῖσι ἡμῖν πολλὰ ἐπέπουσι συμφέρεται ἐπὶ τὸ ἄμεινον. τὰ μέν νυν Κῦρός τε καὶ Καμβύσης πατήρ τε ἐμὸς Δαρεῖος κατεργάσαντο καὶ προσεκτήσαντο ἔθνεα, ἐπισταμένοισι εὖ οὐκ ἄν τις λέγοι. ἐγὼ δὲ ἐπείτε παρέλαβον τὸν θρόνον τοῦτον, ἐφρόντιζον ὅκως μὴ λείψομαι τῶν πρότερον γενομένων ἐν τιμῇ τῇδε μηδὲ ἐλάσσω προσκτήσομαι δύναμιν Πέρσῃσι· φροντίζων δὲ εὑρίσκω ἅμα μὲν κῦδος τε ἡμῖν προσγινόμενον χώρην τε τῆς νῦν ἐκτήμεθα οὐκ ἐλάσσονα οὐδὲ φλαυροτέρην παμφορωτέρην τε, ἅμα δὲ τιμωρίην τε καὶ τίσιν γινομένην. διὸ ὑμέας νῦν ἐγὼ συνέλεξα, ἵνα τὸ νοέω πρήσσειν ὑπερθέωμαι ὑμῖν·”
7.8 “μέλλω ζεύξας τὸν Ἑλλήσποντον ἐλᾶν στρατὸν διὰ τῆς Εὐρώπης ἐπὶ τὴν Ἑλλάδα, ἵνα Ἀθηναίους τιμωρήσωμαι ὅσα δὴ πεποιήκασι Πέρσας τε καὶ πατέρα τὸν ἐμόν. ὡρᾶτε μέν νυν καὶ πατέρα τὸν ἐμὸν Δαρεῖον ἰθύοντα στρατεύεσθαι ἐπὶ τοὺς ἄνδρας τούτους. ἀλλʼ ὃ μὲν τετελεύτηκε καὶ οὐκ ἐξεγένετο αὐτῷ τιμωρήσασθαι· ἐγὼ δὲ ὑπέρ τε ἐκείνου καὶ τῶν ἄλλων Περσέων οὐ πρότερον παύσομαι πρὶν ἢ ἕλω τε καὶ πυρώσω τὰς Ἀθήνας, οἵ γε ἐμὲ καὶ πατέρα τὸν ἐμὸν ὑπῆρξαν ἄδικα ποιεῦντες. πρῶτα μὲν ἐς Σάρδις ἐλθόντες, ἅμα Ἀρισταγόρῃ τῷ Μιλησίῳ δούλῳ δὲ ἡμετέρῳ ἀπικόμενοι, ἐνέπρησαν τά τε ἄλσεα καὶ τὰ ἱρά· δεύτερα δὲ ἡμέας οἷα ἔρξαν ἐς τὴν σφετέρην ἀποβάντας, ὅτε Δᾶτίς τε καὶ Ἀρταφρένης ἐστρατήγεον, τὰ ἐπίστασθέ κου πάντες.”
7.8 “τούτων μὲν τοίνυν εἵνεκα ἀνάρτημαι ἐπʼ αὐτοὺς στρατεύεσθαι, ἀγαθὰ δὲ ἐν αὐτοῖσι τοσάδε ἀνευρίσκω λογιζόμενος· εἰ τούτους τε καὶ τοὺς τούτοισι πλησιοχώρους καταστρεψόμεθα, οἳ Πέλοπος τοῦ Φρυγὸς νέμονται χώρην, γῆν τὴν Περσίδα ἀποδέξομεν τῷ Διὸς αἰθέρι ὁμουρέουσαν. οὐ γὰρ δὴ χώρην γε οὐδεμίαν κατόψεται ἥλιος ὅμουρον ἐοῦσαν τῇ ἡμετέρῃ, ἀλλὰ σφέας πάσας ἐγὼ ἅμα ὑμῖν χώρην θήσω, διὰ πάσης διεξελθὼν τῆς Εὐρώπης. πυνθάνομαι γὰρ ὧδε ἔχειν, οὔτε τινὰ πόλιν ἀνδρῶν οὐδεμίαν οὔτε ἔθνος οὐδὲν ἀνθρώπων ὑπολείπεσθαι, τὸ ἡμῖν οἷόν τε ἔσται ἐλθεῖν ἐς μάχην, τούτων τῶν κατέλεξα ὑπεξαραιρημένων. οὕτω οἵ τε ἡμῖν αἴτιοι ἕξουσι δούλιον ζυγὸν οἵ τε ἀναίτιοι.”
7.8 “ὑμεῖς δʼ ἄν μοι τάδε ποιέοντες χαρίζοισθε· ἐπεὰν ὑμῖν σημήνω τὸν χρόνον ἐς τὸν ἥκειν δεῖ, προθύμως πάντα τινὰ ὑμέων χρήσει παρεῖναι. ὃς ἂν δὲ ἔχων ἥκῃ παρεσκευασμένον στρατὸν κάλλιστα, δώσω οἱ δῶρα τὰ τιμιώτατα νομίζεται εἶναι ἐν ἡμετέρου. ποιητέα μέν νυν ταῦτα ἐστὶ οὕτω· ἵνα δὲ μὴ ἰδιοβουλεύειν ὑμῖν δοκέω, τίθημι τὸ πρῆγμα ἐς μέσον, γνώμην κελεύων ὑμέων τὸν βουλόμενον ἀποφαίνεσθαι.” ταῦτα εἴπας ἐπαύετο. 7.9 μετʼ αὐτὸν δὲ Μαρδόνιος ἔλεγε “ὦ δέσποτα, οὐ μοῦνον εἶς τῶν γενομένων Περσέων ἄριστος ἀλλὰ καὶ τῶν ἐσομένων, ὃς τά τε ἄλλα λέγων ἐπίκεο ἄριστα καὶ ἀληθέστατα, καὶ Ἴωνας τοὺς ἐν τῇ Εὐρώπῃ κατοικημένους οὐκ ἐάσεις καταγελάσαι ἡμῖν ἐόντας ἀναξίους. καὶ γὰρ δεινὸν ἂν εἴη πρῆγμα, εἰ Σάκας μὲν καὶ Ἰνδοὺς καὶ Αἰθίοπάς τε καὶ Ἀσσυρίους ἄλλα τε ἔθνεα πολλὰ καὶ μεγάλα ἀδικήσαντα Πέρσας οὐδέν, ἀλλὰ δύναμιν προσκτᾶσθαι βουλόμενοι, καταστρεψάμενοι δούλους ἔχομεν, Ἕλληνας δὲ ὑπάρξαντας ἀδικίης οὐ τιμωρησόμεθα·” 7.9 “καίτοι γε ἐώθασι Ἕλληνες, ὡς πυνθάνομαι, ἀβουλότατα πολέμους ἵστασθαι ὑπό τε ἀγνωμοσύνης καὶ σκαιότητος. ἐπεὰν γὰρ ἀλλήλοισι πόλεμον προείπωσι, ἐξευρόντες τὸ κάλλιστον χωρίον καὶ λειότατον, ἐς τοῦτο κατιόντες μάχονται, ὥστε σὺν κακῷ μεγάλῳ οἱ νικῶντες ἀπαλλάσσονται· περὶ δὲ τῶν ἑσσουμένων οὐδὲ λέγω ἀρχήν· ἐξώλεες γὰρ δὴ γίνονται· τοὺς χρῆν ἐόντας ὁμογλώσσους κήρυξί τε διαχρεωμένους καὶ ἀγγέλοισι καταλαμβάνειν τὰς διαφορὰς καὶ παντὶ μᾶλλον ἢ μάχῃσι· εἰ δὲ πάντως ἔδεε πολεμέειν πρὸς ἀλλήλους, ἐξευρίσκειν χρῆν τῇ ἑκάτεροι εἰσὶ δυσχειρωτότατοι καὶ ταύτῃ πειρᾶν. τρόπῳ τοίνυν οὐ χρηστῷ Ἕλληνες διαχρεώμενοι, ἐμέο ἐλάσαντος μέχρι Μακεδονίης γῆς, οὐκ ἦλθον ἐς τούτου λόγον ὥστε μάχεσθαι.” 7.9 “σοὶ δὲ δὴ μέλλει τίς ὦ βασιλεῦ ἀντιώσεσθαι πόλεμον προφέρων, ἄγοντι καὶ πλῆθος τὸ ἐκ τῆς Ἀσίης καὶ νέας τὰς ἁπάσας; ὡς μὲν ἐγὼ δοκέω, οὐκ ἐς τοῦτο θράσεος ἀνήκει τὰ Ἑλλήνων πρήγματα· εἰ δὲ ἄρα ἔγωγε ψευσθείην γνώμῃ καὶ ἐκεῖνοι ἐπαερθέντες ἀβουλίῃ ἔλθοιεν ἡμῖν ἐς μάχην, μάθοιεν ἂν ὡς εἰμὲν ἀνθρώπων ἄριστοι τὰ πολέμια. ἔστω δʼ ὦν μηδὲν ἀπείρητον· αὐτόματον γὰρ οὐδέν, ἀλλʼ ἀπὸ πείρης πάντα ἀνθρώποισι φιλέει γίνεσθαι.” 7.9 “τί δείσαντες; κοίην πλήθεος συστροφήν; κοίην δὲ χρημάτων δύναμιν; τῶν ἐπιστάμεθα μὲν τὴν μάχην, ἐπιστάμεθα δὲ τὴν δύναμιν ἐοῦσαν ἀσθενέα· ἔχομεν δὲ αὐτῶν παῖδας καταστρεψάμενοι, τούτους οἳ ἐν τῇ ἡμετέρῃ κατοικημένοι Ἴωνές τε καὶ Αἰολέες καὶ Δωριέες καλέονται. ἐπειρήθην δὲ καὶ αὐτὸς ἤδη ἐπελαύνων ἐπὶ τοὺς ἄνδρας τούτους ὑπὸ πατρὸς τοῦ σοῦ κελευσθείς, καί μοι μέχρι Μακεδονίης ἐλάσαντι καὶ ὀλίγον ἀπολιπόντι ἐς αὐτὰς Ἀθήνας ἀπικέσθαι οὐδεὶς ἠντιώθη ἐς μάχην.” 7.10 Μαρδόνιος μὲν τοσαῦτα ἐπιλεήνας τὴν Ξέρξεω γνώμην ἐπέπαυτο· σιωπώντων δὲ τῶν ἄλλων Περσέων καὶ οὐ τολμώντων γνώμην ἀποδείκνυσθαι ἀντίην τῇ προκειμένῃ, Ἀρτάβανος ὁ Ὑστάσπεος, πάτρως ἐὼν Ξέρξῃ, τῷ δὴ καὶ πίσυνος ἐὼν ἔλεγε τάδε. 7.10 “ἀλλʼ εἰ δὴ δεῖ γε πάντως ἐπὶ τοὺς ἄνδρας τούτους στρατεύεσθαι, φέρε, βασιλεὺς μὲν αὐτὸς ἐν ἤθεσι τοῖσι Περσέων μενέτω, ἡμέων δὲ ἀμφοτέρων παραβαλλομένων τὰ τέκνα, στρατηλάτεε αὐτὸς σὺ ἐπιλεξάμενός τε ἄνδρας τοὺς ἐθέλεις καὶ λαβὼν στρατιὴν ὁκόσην τινὰ βούλεαι. καὶ ἢν μὲν τῇ σὺ λέγεις ἀναβαίνῃ βασιλέι τὰ πρήγματα, κτεινέσθων οἱ ἐμοὶ παῖδες, πρὸς δὲ αὐτοῖσι καὶ ἐγώ· ἢν δὲ τῇ ἐγὼ προλέγω, οἱ σοὶ ταῦτα πασχόντων, σὺν δέ σφι καὶ σύ, ἢν ἀπονοστήσῃς. εἰ δὲ ταῦτα μὲν ὑποδύνειν οὐκ ἐθελήσεις, σὺ δὲ πάντως στράτευμα ἀνάξεις ἐπὶ τὴν Ἑλλάδα, ἀκούσεσθαι τινὰ φημὶ τῶν αὐτοῦ τῇδε ὑπολειπομένων Μαρδόνιον, μέγα τι κακὸν ἐξεργασάμενον Πέρσας, ὑπὸ κυνῶν τε καὶ ὀρνίθων διαφορεύμενον ἤ κου ἐν γῇ τῇ Ἀθηναίων ἢ σέ γε ἐν τῇ Λακεδαιμονίων, εἰ μὴ ἄρα καὶ πρότερον κατʼ ὁδόν, γνόντα ἐπʼ οἵους ἄνδρας ἀναγινώσκεις στρατεύεσθαι βασιλέα.” 7.10 “ἐγὼ δὲ οὐδεμιῇ σοφίῃ οἰκηίῃ αὐτὸς ταῦτα συμβάλλομαι, ἀλλʼ οἷον κοτὲ ἡμέας ὀλίγου ἐδέησε καταλαβεῖν πάθος, ὅτε πατὴρ σὸς ζεύξας Βόσπορον τὸν Θρηίκιον, γεφυρώσας δὲ ποταμὸν Ἴστρον διέβη ἐπὶ Σκύθας. τότε παντοῖοι ἐγένοντο Σκύθαι δεόμενοι Ἰώνων λῦσαι τὸν πόρον, τοῖσι ἐπετέτραπτο ἡ φυλακὴ τῶν γεφυρέων τοῦ Ἴστρου. καὶ τότε γε Ἱστιαῖος ὁ Μιλήτου τύραννος εἰ ἐπέσπετο τῶν ἄλλων τυράννων τῇ γνώμῃ μηδὲ ἠναντιώθη, διέργαστο ἂν τὰ Περσέων πρήγματα. καίτοι καὶ λόγῳ ἀκοῦσαι δεινόν, ἐπʼ ἀνδρί γε ἑνὶ πάντα τὰ βασιλέος πρήγματα γεγενῆσθαι.” 7.10 “ἐπειχθῆναι μέν νυν πᾶν πρῆγμα τίκτει σφάλματα, ἐκ τῶν ζημίαι μεγάλαι φιλέουσι γίνεσθαι· ἐν δὲ τῷ ἐπισχεῖν ἔνεστι ἀγαθά, εἰ μὴ παραυτίκα δοκέοντα εἶναι, ἀλλʼ ἀνὰ χρόνον ἐξεύροι τις ἄν.” 7.10 “ζεύξας φῂς τὸν Ἑλλήσποντον ἐλᾶν στρατὸν διὰ τῆς Εὐρώπης ἐς τὴν Ἑλλάδα. καὶ δὴ καὶ συνήνεικέ σε ἤτοι κατὰ γῆν ἢ καὶ κατὰ θάλασσαν ἑσσωθῆναι, ἢ καὶ κατʼ ἀμφότερα· οἱ γὰρ ἄνδρες λέγονται εἶναι ἄλκιμοι, πάρεστι δὲ καὶ σταθμώσασθαι, εἰ στρατιήν γε τοσαύτην σὺν Δάτι καὶ Ἀρταφρένεϊ ἐλθοῦσαν ἐς τὴν Ἀττικὴν χώρην μοῦνοι Ἀθηναῖοι διέφθειραν. οὔκων ἀμφοτέρῃ σφι ἐχώρησε. ἀλλʼ ἢν τῇσι νηυσὶ ἐμβάλωσι καὶ νικήσαντες ναυμαχίῃ πλέωσι ἐς τὸν Ἑλλήσποντον καὶ ἔπειτα λύσωσι τὴν γέφυραν, τοῦτο δὴ βασιλεῦ γίνεται δεινόν.” 7.10 “ὁρᾷς τὰ ὑπερέχοντα ζῷα ὡς κεραυνοῖ ὁ θεὸς οὐδὲ ἐᾷ φαντάζεσθαι, τὰ δὲ σμικρὰ οὐδέν μιν κνίζει· ὁρᾷς δὲ ὡς ἐς οἰκήματα τὰ μέγιστα αἰεὶ καὶ δένδρεα τὰ τοιαῦτα ἀποσκήπτει τὰ βέλεα· φιλέει γὰρ ὁ θεὸς τὰ ὑπερέχοντα πάντα κολούειν. οὕτω δὲ καὶ στρατὸς πολλὸς ὑπὸ ὀλίγου διαφθείρεται κατὰ τοιόνδε· ἐπεάν σφι ὁ θεὸς φθονήσας φόβον ἐμβάλῃ ἢ βροντήν, διʼ ὦν ἐφθάρησαν ἀναξίως ἑωυτῶν. οὐ γὰρ ἐᾷ φρονέειν μέγα ὁ θεὸς ἄλλον ἢ ἑωυτόν.” 7.10 “σοὶ μὲν δὴ ταῦτα ὦ βασιλεῦ συμβουλεύω· σὺ δέ, ὦ παῖ Γοβρύεω Μαρδόνιε, παῦσαι λέγων λόγους ματαίους περὶ Ἑλλήνων οὐκ ἐόντων ἀξίων φλαύρως ἀκούειν. Ἕλληνας γὰρ διαβάλλων ἐπαείρεις αὐτὸν βασιλέα στρατεύεσθαι· αὐτοῦ δὲ τούτου εἵνεκα δοκέεις μοι πᾶσαν προθυμίην ἐκτείνειν. μή νυν οὕτω γένηται. διαβολὴ γὰρ ἐστὶ δεινότατον· ἐν τῇ δύο μὲν εἰσὶ οἱ ἀδικέοντες, εἷς δὲ ὁ ἀδικεόμενος. ὁ μὲν γὰρ διαβάλλων ἀδικέει οὐ παρεόντι κατηγορέων, ὁ δὲ ἀδικέει ἀναπειθόμενος πρὶν ἢ ἀτρεκέως ἐκμάθῃ· ὁ δὲ δὴ ἀπεὼν τοῦ λόγου τάδε ἐν αὐτοῖσι ἀδικέεται, διαβληθείς τε ὑπὸ τοῦ ἑτέρου καὶ νομισθεὶς πρὸς τοῦ ἑτέρου κακὸς εἶναι.” 7.10 “σὺ ὦν μὴ βούλευ ἐς κίνδυνον μηδένα τοιοῦτον ἀπικέσθαι μηδεμιῆς ἀνάγκης ἐούσης, ἀλλὰ ἐμοὶ πείθευ. νῦν μὲν τὸν σύλλογον τόνδε διάλυσον· αὖτις δέ, ὅταν τοι δοκέῃ, προσκεψάμενος ἐπὶ σεωυτοῦ προαγόρευε τά τοι δοκέει εἶναι ἄριστα. τὸ γὰρ εὖ βουλεύεσθαι κέρδος μέγιστον εὑρίσκω ἐόν· εἰ γὰρ καὶ ἐναντιωθῆναί τι θέλει, βεβούλευται μὲν οὐδὲν ἧσσον εὖ, ἕσσωται δὲ ὑπὸ τῆς τύχης τὸ βούλευμα· ὁ δὲ βουλευσάμενος αἰσχρῶς, εἴ οἱ ἡ τύχη ἐπίσποιτο, εὕρημα εὕρηκε, ἧσσον δὲ οὐδέν οἱ κακῶς βεβούλευται.” 7.10 “ὦ βασιλεῦ, μὴ λεχθεισέων μὲν γνωμέων ἀντιέων ἀλλήλῃσι οὐκ ἔστι τὴν ἀμείνω αἱρεόμενον ἑλέσθαι, ἀλλὰ δεῖ τῇ εἰρημένῃ χρᾶσθαι, λεχθεισέων δὲ ἔστι, ὥσπερ τὸν χρυσὸν τὸν ἀκήρατον αὐτὸν μὲν ἐπʼ ἑωυτοῦ οὐ διαγινώσκομεν, ἐπεὰν δὲ παρατρίψωμεν ἄλλῳ χρυσῷ, διαγινώσκομεν τὸν ἀμείνω. ἐγὼ δὲ καὶ πατρὶ τῷ σῷ, ἀδελφεῷ δὲ ἐμῷ Δαρείῳ ἠγόρευον μὴ στρατεύεσθαι ἐπὶ Σκύθας, ἄνδρας οὐδαμόθι γῆς ἄστυ νέμοντας. ὁ δὲ ἐλπίζων Σκύθας τοὺς νομάδας καταστρέψεσθαι ἐμοί τε οὐκ ἐπείθετο, στρατευσάμενός τε πολλοὺς καὶ ἀγαθοὺς τῆς στρατιῆς ἀποβαλὼν ἀπῆλθε. σὺ δὲ ὦ βασιλεῦ μέλλεις ἐπʼ ἄνδρας στρατεύεσθαι πολλὸν ἀμείνονας ἢ Σκύθας, οἳ κατὰ θάλασσάν τε ἄριστοι καὶ κατὰ γῆν λέγονται εἶναι. τὸ δὲ αὐτοῖσι ἔνεστι δεινόν, ἐμὲ σοὶ δίκαιον ἐστὶ φράζειν.” 7.11 Ἀρτάβανος μὲν ταῦτα ἔλεξε, Ξέρξης δὲ θυμωθεὶς ἀμείβεται τοῖσιδε. “Ἀρτάβανε, πατρὸς εἶς τοῦ ἐμοῦ ἀδελφεός· τοῦτό σε ῥύσεται μηδένα ἄξιον μισθὸν λαβεῖν ἐπέων ματαίων. καί τοι ταύτην τὴν ἀτιμίην προστίθημι ἐόντι κακῷ καὶ ἀθύμῳ, μήτε συστρατεύεσθαι ἔμοιγε ἐπὶ τὴν Ἑλλάδα αὐτοῦ τε μένειν ἅμα τῇσι γυναιξί· ἐγὼ δὲ καὶ ἄνευ σέο ὅσα περ εἶπα ἐπιτελέα ποιήσω. μὴ γὰρ εἴην ἐκ Δαρείου τοῦ Ὑστάσπεος τοῦ Ἀρσάμεος τοῦ Ἀριαράμνεω τοῦ Τεΐσπεος τοῦ Κύρου τοῦ Καμβύσεω τοῦ Τεΐσπεος τοῦ Ἀχαιμένεος γεγονώς, μὴ τιμωρησάμενος Ἀθηναίους, εὖ ἐπιστάμενος ὅτι εἰ ἡμεῖς ἡσυχίην ἄξομεν, ἀλλʼ οὐκ ἐκεῖνοι, ἀλλὰ καὶ μάλα στρατεύσονται ἐπὶ τὴν ἡμετέρην, εἰ χρὴ σταθμώσασθαι τοῖσι ὑπαργμένοισι ἐξ ἐκείνων, οἳ Σάρδις τε ἐνέπρησαν καὶ ἤλασαν ἐς τὴν Ἀσίην. οὔκων ἐξαναχωρέειν οὐδετέροισι δυνατῶς ἔχει, ἀλλὰ ποιέειν ἢ παθεῖν πρόκειται ἀγών, ἵνα ἢ τάδε πάντα ὑπὸ Ἕλλησι ἢ ἐκεῖνα πάντα ὑπὸ Πέρσῃσι γένηται· τὸ γὰρ μέσον οὐδὲν τῆς ἔχθρης ἐστί. καλὸν ὦν προπεπονθότας ἡμέας τιμωρέειν ἤδη γίνεται, ἵνα καὶ τὸ δεινὸν τὸ πείσομαι τοῦτο μάθω, ἐλάσας ἐπʼ ἄνδρας τούτους, τούς γε καὶ Πέλοψ ὁ Φρύξ, ἐὼν πατέρων τῶν ἐμῶν δοῦλος, κατεστρέψατο οὕτω ὡς καὶ ἐς τόδε αὐτοί τε ὥνθρωποι καὶ ἡ γῆ αὐτῶν ἐπώνυμοι τοῦ καταστρεψαμένου καλέονται.”'' None | sup>
7.8 After the conquest of Egypt, intending now to take in hand the expedition against Athens, Xerxes held a special assembly of the noblest among the Persians, so he could learn their opinions and declare his will before them all. When they were assembled, Xerxes spoke to them as follows: ,“Men of Persia, I am not bringing in and establishing a new custom, but following one that I have inherited. As I learn from our elders, we have never yet remained at peace ever since Cyrus deposed Astyages and we won this sovereignty from the Medes. It is the will of heaven; and we ourselves win advantage by our many enterprises. No one needs to tell you, who already know them well, which nations Cyrus and Cambyses and Darius my father subdued and added to our realm. ,Ever since I came to this throne, I have considered how I might not fall short of my predecessors in this honor, and not add less power to the Persians; and my considerations persuade me that we may win not only renown, but a land neither less nor worse, and more fertile, than that which we now possess; and we would also gain vengeance and requital. For this cause I have now summoned you together, that I may impart to you what I intend to do. ,It is my intent to bridge the Hellespont and lead my army through Europe to Hellas, so I may punish the Athenians for what they have done to the Persians and to my father. ,You saw that Darius my father was set on making an expedition against these men. But he is dead, and it was not granted him to punish them. On his behalf and that of all the Persians, I will never rest until I have taken Athens and burnt it, for the unprovoked wrong that its people did to my father and me. ,First they came to Sardis with our slave Aristagoras the Milesian and burnt the groves and the temples; next, how they dealt with us when we landed on their shores, when Datis and Artaphrenes were our generals, I suppose you all know. ,For these reasons I am resolved to send an army against them; and I reckon that we will find the following benefits among them: if we subdue those men, and their neighbors who dwell in the land of Pelops the Phrygian, we will make the borders of Persian territory and of the firmament of heaven be the same. ,No land that the sun beholds will border ours, but I will make all into one country, when I have passed over the whole of Europe. ,I learn that this is the situation: no city of men or any human nation which is able to meet us in battle will be left, if those of whom I speak are taken out of our way. Thus the guilty and the innocent will alike bear the yoke of slavery. ,This is how you would best please me: when I declare the time for your coming, every one of you must eagerly appear; and whoever comes with his army best equipped will receive from me such gifts as are reckoned most precious among us. ,Thus it must be done; but so that I not seem to you to have my own way, I lay the matter before you all, and bid whoever wishes to declare his opinion.” So spoke Xerxes and ceased. ' "7.9 After him Mardonius said: “Master, you surpass not only all Persians that have been but also all that shall be; besides having dealt excellently and truly with all other matters, you will not suffer the Ionians who dwell in Europe to laugh at us, which they have no right to do. ,It would be strange indeed if we who have subdued and made slaves of Sacae and Indians and Ethiopians and Assyrians and many other great nations, for no wrong done to the Persians but of mere desire to add to our power, will not take vengeance on the Greeks for unprovoked wrongs. ,What have we to fear from them? Have they a massive population or abundance of wealth? Their manner of fighting we know, and we know how weak their power is; we have conquered and hold their sons, those who dwell in our land and are called Ionians and Aeolians and Dorians. ,I myself have made trial of these men, when by your father's command I marched against them. I marched as far as Macedonia and almost to Athens itself, yet none came out to meet me in battle. ,Yet the Greeks are accustomed to wage wars, as I learn, and they do it most senselessly in their wrongheadedness and folly. When they have declared war against each other, they come down to the fairest and most level ground that they can find and fight there, so that the victors come off with great harm; of the vanquished I say not so much as a word, for they are utterly destroyed. ,Since they speak the same language, they should end their disputes by means of heralds or messengers, or by any way rather than fighting; if they must make war upon each other, they should each discover where they are in the strongest position and make the attempt there. The Greek custom, then, is not good; and when I marched as far as the land of Macedonia, it had not come into their minds to fight. ,But against you, O king, who shall make war? You will bring the multitudes of Asia, and all your ships. I think there is not so much boldness in Hellas as that; but if time should show me wrong in my judgment, and those men prove foolhardy enough to do battle with us, they would be taught that we are the greatest warriors on earth. Let us leave nothing untried; for nothing happens by itself, and all men's gains are the fruit of adventure.” " "7.10 Thus Mardonius smoothed Xerxes' resolution and stopped. The rest of the Persians held their peace, not daring to utter any opinion contrary to what had been put forward; then Artabanus son of Hystaspes, the king's uncle, spoke. Relying on his position, he said, ,“O king, if opposite opinions are not uttered, it is impossible for someone to choose the better; the one which has been spoken must be followed. If they are spoken, the better can be found; just as the purity of gold cannot be determined by itself, but when gold is compared with gold by rubbing, we then determine the better. ,Now I advised Darius, your father and my brother, not to lead his army against the Scythians, who have no cities anywhere to dwell in. But he hoped to subdue the nomadic Scythians and would not obey me; he went on the expedition and returned after losing many gallant men from his army. ,You, O king, are proposing to lead your armies against far better men than the Scythians—men who are said to be excellent warriors by sea and land. It is right that I should show you what danger there is in this. ,You say that you will bridge the Hellespont and march your army through Europe to Hellas. Now suppose you happen to be defeated either by land or by sea, or even both; the men are said to be valiant, and we may well guess that it is so, since the Athenians alone destroyed the great army that followed Datis and Artaphrenes to Attica. ,Suppose they do not succeed in both ways; but if they attack with their ships and prevail in a sea-fight, and then sail to the Hellespont and destroy your bridge, that, O king, is the hour of peril. ,It is from no wisdom of my own that I thus conjecture; it is because I know what disaster once almost overtook us, when your father, making a highway over the Thracian Bosporus and bridging the river Ister, crossed over to attack the Scythians. At that time the Scythians used every means of entreating the Ionians, who had been charged to guard the bridges of the Ister, to destroy the way of passage. ,If Histiaeus the tyrant of Miletus had consented to the opinion of the other tyrants instead of opposing it, the power of Persia would have perished. Yet it is dreadful even in the telling, that one man should hold in his hand all the king's fortunes. ,So do not plan to run the risk of any such danger when there is no need for it. Listen to me instead: for now dismiss this assembly; consider the matter by yourself and, whenever you so please, declare what seems best to you. ,A well-laid plan is always to my mind most profitable; even if it is thwarted later, the plan was no less good, and it is only chance that has baffled the design; but if fortune favor one who has planned poorly, then he has gotten only a prize of chance, and his plan was no less bad. ,You see how the god smites with his thunderbolt creatures of greatness and does not suffer them to display their pride, while little ones do not move him to anger; and you see how it is always on the tallest buildings and trees that his bolts fall; for the god loves to bring low all things of surpassing greatness. Thus a large army is destroyed by a smaller, when the jealous god sends panic or the thunderbolt among them, and they perish unworthily; for the god suffers pride in none but himself. ,Now haste is always the parent of failure, and great damages are likely to arise; but in waiting there is good, and in time this becomes clear, even though it does not seem so in the present. ,This, O king, is my advice to you. But you, Mardonius son of Gobryas, cease your foolish words about the Greeks, for they do not deserve to be maligned. By slandering the Greeks you incite the king to send this expedition; that is the end to which you press with all eagerness. Let it not be so. ,Slander is a terrible business; there are two in it who do wrong and one who suffers wrong. The slanderer wrongs another by accusing an absent man, and the other does wrong in that he is persuaded before he has learned the whole truth; the absent man does not hear what is said of him and suffers wrong in the matter, being maligned by the one and condemned by the other. ,If an army must by all means be sent against these Greeks, hear me now: let the king himself remain in the Persian land, and let us two stake our children's lives upon it; you lead out the army, choosing whatever men you wish and taking as great an army as you desire. ,If the king's fortunes fare as you say, let my sons be slain, and myself with them; but if it turns out as I foretell, let your sons be so treated, and you likewise, if you return. ,But if you are unwilling to submit to this and will at all hazards lead your army overseas to Hellas, then I think that those left behind in this place will hear that Mardonius has done great harm to Persia, and has been torn apart by dogs and birds in the land of Athens or of Lacedaemon, if not even before that on the way there; and that you have learned what kind of men you persuade the king to attack.” " "7.11 Thus spoke Artabanus. Xerxes answered angrily, “Artabanus, you are my father's brother; that will save you from receiving the fitting reward of foolish words. But for your cowardly lack of spirit I lay upon you this disgrace, that you will not go with me and my army against Hellas, but will stay here with the women; I myself will accomplish all that I have said, with no help from you. ,May I not be the son of Darius son of Hystaspes son of Arsames son of Ariaramnes son of Teispes son of Cyrus son of Cambyses son of Teispes son of Achaemenes, if I do not have vengeance on the Athenians; I well know that if we remain at peace they will not; they will assuredly invade our country, if we may infer from what they have done already, for they burnt Sardis and marched into Asia. ,It is not possible for either of us to turn back: to do or to suffer is our task, so that what is ours be under the Greeks, or what is theirs under the Persians; there is no middle way in our quarrel. ,Honor then demands that we avenge ourselves for what has been done to us; thus will I learn what is this evil that will befall me when I march against these Greeks—men that even Pelops the Phrygian, the slave of my forefathers, did so utterly subdue that to this day they and their country are called by the name of their conqueror.” "' None |
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20. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Chrysippus, Stoic (already in antiquity, views seen as orthodox for Stoics tended to be ascribed to Chrysippus), Rejects Plato's tripartition of soul, in favour of unitary rational command centre • soul, commanding-faculty
Found in books: Hockey (2019), The Role of Emotion in 1 Peter, 65; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 313
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21. Anon., Jubilees, 7.20 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Noachite Commandments • Noahide commandments
Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38; Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 145
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7.20 And behold these three cities are near Mount Lûbâr; Sêdêqêtêlĕbâb fronting the mountain on its east; and Na’êlâtamâ’ûk on the south; ’Adatanêsês towards the west.'' None |
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22. Septuagint, 1 Maccabees, 7.16-7.17 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Commandment/Commandments • Joakim of Judith, military commander • commanders, army, and kings • commanders, army, and priests
Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 19; Gera (2014), Judith, 175
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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."'' None |
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23. Septuagint, Judith, 14.10 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: • commanders, army, and priests • commandments
Found in books: Gera (2014), Judith, 41; Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 59
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14.10 And when Achior saw all that the God of Israel had done, he believed firmly in God, and was circumcised, and joined the house of Israel, remaining so to this day. '' None |
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24. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Commandment/Commandments • Commandments • Exegesis, exegetical, interpretation of Scripture, Jesus’ command of scriptural exegesis • commandments • hidden commandments, revelation of
Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 53, 151, 495; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 114; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 112, 121; Schiffman (1983), Testimony and the Penal Code, 89, 93, 96, 189; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 41, 42; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 198
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25. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Commandment/Commandments • Commandments • Exegesis, exegetical, interpretation of Scripture, Jesus’ command of scriptural exegesis • commandments • hidden commandments, revelation of
Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 53, 151, 495; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 114; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 112, 121; Schiffman (1983), Testimony and the Penal Code, 89, 93, 96, 189; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 41, 42
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26. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Commandment/Commandments • Exegesis, exegetical, interpretation of Scripture, Jesus’ command of scriptural exegesis • Ten Commandments (Decalogue) • Torah and Prophets, Commandments • hidden commandments, revelation of • timebound positive commandments, in tannaitic period
Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 13; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 151, 479; Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 116; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 108, 111; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 44
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27. Philo of Alexandria, On The Decalogue, 155, 175 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • First Commandment • Ten Commandments • Ten Commandments, as general heading of laws
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 2; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 223; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 147
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155 The first law is the fountain of all those concerning the government of one supreme Ruler, and they show that there is one first cause of the world, one Ruler and King, who guides and governs the universe in such a way as conduces to its preservation, having banished from the pure essence of heaven all oligarchy and aristocracy, those treacherous forms of government which arise among wicked men, as the offspring of disorder and covetousness. 175 I have now spoken in this manner, at sufficient length, concerning the second table of five commandments, which make up the whole number of ten, which God himself promulgated with the dignity befitting their holy character; for it was suitable to his own nature to promulgate in his own person the heads and principles of all particular laws, but to send forth the particular and special laws by the most perfect of the prophets, whom he selected for his preeminent excellence, and filled with his divine spirit, and then appointed to be the interpreter of his holy oracles. ' None |
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28. Philo of Alexandria, On The Migration of Abraham, 48 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Commandment/Commandments • nature, God’s commands evident in
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 209; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 507
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48 But there are passages where he distinguishes between what is heard and what is seen, and between the sense of seeing and that of hearing, as where he says, "Ye have heard the sound of the words, but ye saw no similitude, only ye heard a Voice;" speaking here with excessive precision; for the discourse which was divided into nouns and verbs, and in short into all the different parts of speech, he has very appropriately spoken of as something to be heard; for in fact that is examined by the sense of hearing; but that which has nothing to do with either with nouns or verbs, but is the voice of God, and seen by the eye of the soul, he very properly represents as visible; '' None |
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29. Philo of Alexandria, On The Creation of The World, 1-3 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Commandment/Commandments • Ten Commandments • Ten Commandments, as general heading of laws • nature, God’s commands evident in
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 2, 148, 209; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 18
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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. '2 But Moses, rejecting both of these methods, the one as inconsiderate, careless, and unphilosophical, and the other as mendacious and full of trickery, made the beginning of his laws entirely beautiful, and in all respects admirable, neither at once declaring what ought to be done or the contrary, nor (since it was necessary to mould beforehand the dispositions of those who were to use his laws) inventing fables himself or adopting those which had been invented by others. 3 And his exordium, as I have already said, is most admirable; embracing the creation of the world, under the idea that the law corresponds to the world and the world to the law, and that a man who is obedient to the law, being, by so doing, a citizen of the world, arranges his actions with reference to the intention of nature, in harmony with which the whole universal world is regulated. ' None |
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30. Philo of Alexandria, On The Special Laws, 1.1, 3.7, 4.143, 4.148-4.150 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Commandment/Commandments • Divine command, refusal • Ten Commandments • Ten Commandments, as general heading of laws • commandment • nature, God’s commands evident in
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 2, 162, 398; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 487; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 79; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 103
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1.1 The genera and heads of all special laws, which are called "the ten commandments," have been discussed with accuracy in the former treatise. We must now proceed to consider the particular commands as we read them in the subsequent passages of the holy scriptures; and we will begin with that which is turned into ridicule by people in general.
3.7 And since of the ten commandments which God himself gave to his people without employing the agency of any prophet or interpreter, five which are engraved in the first tablet have been already discussed and explained, as have also all the particular injunctions which were comprehended under them; and since it is now proper to examine and expound to the best of our power and ability the rest of the commandments which are found in the second table, I will attempt as before to adapt the particular ordices which are implied in them to each of the general laws.
4.143 The lawgiver also gives this most admirable injunction, that one must not add anything to, or take anything away from the law, but that it is a duty to keep all the ordices as originally established in an equal and similar state to that in which they were at first delivered without alteration; for, as it seems, there might otherwise be an addition of what is injust; for there is nothing which has been omitted by the wise lawgiver which can enable a man to partake of entire and perfect justice.
4.148 And we may give instances of every other virtue resembling what we have said about these just mentioned; but since I am in the habit of avoiding prolixity, I will be satisfied with what has been stated, which may be a sufficient guide to what might be said respecting these virtues which we omit to mention.ABOUT NOT MOVING LANDMARKSXXVIII. 4.149 There is also this commandment ordained which is of great common utility, that, "Thou shalt not move thy neighbours\' landmarks which the former men have set Up."{35}{deuteronomy 19:14.} And this injunction is given, as it seems, not only with respect to inheritances, and to the boundaries of the land, in order to prohibit covetousness respecting them, but also as a guard to ancient customs; for customs are unwritten laws, being the doctrines of men of old, not engraved on pillars or written on paper which may be eaten by moths, but impressed in the souls of those living under the same constitution. ' "4.150 For the children ought to inherit from the father of their being the national customs in which they have been brought up, and in which they have lived from their cradle, and not to despise them merely because they are handed down without being written. For the man who obeys the written laws is not justly entitled to any praise, inasmuch as he is influenced by compulsion and the fear of punishment. But he who abides by the unwritten laws is worthy of praise, as exhibiting a spontaneous and unconstrained Virtue.{36}{yonge's translation includes a separate treatise title at this point: On the Creation of Magistrates. Accordingly, his next paragraph begins with roman numeral I (= XXIX in the Loeb"' None |
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31. Philo of Alexandria, On The Life of Moses, 2.48, 2.216 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Commandment/Commandments • Ten Commandments • Ten Commandments, as general heading of laws • commandment • nature, God’s commands evident in
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 2, 6, 148; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 18; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 87
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2.48 for he was not like any ordinary compiler of history, studying to leave behind him records of ancient transactions as memorials to future ages for the mere sake of affording pleasure without any advantage; but he traced back the most ancient events from the beginning of the world, commencing with the creation of the universe, in order to make known two most necessary principles. First, that the same being was the father and creator of the world, and likewise the lawgiver of truth; secondly, that the man who adhered to these laws, and clung closely to a connection with and obedience to nature, would live in a manner corresponding to the arrangement of the universe with a perfect harmony and union, between his words and his actions and between his actions and his words.
2.216 in accordance with which custom, even to this day, the Jews hold philosophical discussions on the seventh day, disputing about their national philosophy, and devoting that day to the knowledge and consideration of the subjects of natural philosophy; for as for their houses of prayer in the different cities, what are they, but schools of wisdom, and courage, and temperance, and justice, and piety, and holiness, and every virtue, by which human and divine things are appreciated, and placed upon a proper footing?'' None |
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32. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Nicanor (garrison commander) • Nikanor (Macedonian commander)
Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 114; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 177
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33. Josephus Flavius, Jewish Antiquities, 4.260-4.263, 13.74, 13.297 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Cleopatra III, Jewish army commanders of • Commandment • Commandment/Commandments • Ten Commandments • commandment/s • commandments,
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 184; Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 136; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 70, 175; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 495; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 77; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 66
sup>4.261 συνελθεῖν μὲν ἀλλήλοις οὐχ ἡδονῆς ἕνεκα λέγοντες οὐδὲ τῆς τῶν χρημάτων αὐξήσεως κοινῶν τῶν ἑκατέροις ὑπαρχόντων γενομένων, ἀλλ' ὅπως παίδων τύχωσιν, οἳ γηρωκομήσουσιν αὐτοὺς καὶ ὧν ἂν δέωνται παρ' αὐτῶν ἕξουσι, “γενόμενόν τε μετὰ χαρᾶς καὶ τοῦ τῷ θεῷ χάριν εἰδέναι τὴν μεγίστην ἀράμενοι διὰ σπουδῆς ἀνεθρέψαμεν μηδενὸς φειδὼ ποιούμενοι τοῦ καὶ δόξαντος εἰς σωτηρίαν τὴν σὴν καὶ παιδείαν τῶν ἀρίστων εἶναι χρησίμου." "4.262 νῦν δέ, συγγνώμην γὰρ χρὴ νέμειν ἐφ' ἁμαρτήμασι νέων, ἀπόχρη σοι ὅσα τῆς εἰς ἡμᾶς τιμῆς ὠλιγώρησας, καὶ μεταβαλοῦ πρὸς τὸ σωφρονέστερον λογισάμενος καὶ τὸν θεὸν ἐπὶ τοῖς εἰς πατέρας τολμωμένοις χαλεπῶς ἔχειν, ὅτι καὶ αὐτὸς πατὴρ τοῦ παντὸς ἀνθρώπων γένους ἐστὶ καὶ συνατιμοῦσθαι δοκεῖ τοῖς τὴν αὐτὴν αὐτῷ προσηγορίαν ἔχουσιν οὐχ ὧν προσῆκεν αὐτοῖς παρὰ τῶν παίδων τυγχανόντων, καὶ νόμος κολαστὴς γίνεται τῶν τοιούτων ἀπαραίτητος, οὗ σὺ μὴ πειραθείης.”" '4.263 κἂν μὲν τούτοις θεραπεύηται τὸ τῶν νέων αὔθαδες, ἀπαλλαττέσθωσαν τῶν ἐπὶ τοῖς ἠγνοημένοις ὀνειδῶν. οὕτως γὰρ ἂν ὅ τε νομοθέτης ἀγαθὸς εἴη καὶ οἱ πατέρες εὐτυχεῖς οὐκ ἐπιδόντες οὔτε υἱὸν κολαζόμενον οὔτε θυγατέρα.' "
13.74 Τοὺς δ' ἐν ̓Αλεξανδρείᾳ ̓Ιουδαίους καὶ Σαμαρεῖς, οἳ τὸ ἐν Γαριζεὶν προσεκύνουν ἱερόν, κατὰ τοὺς ̓Αλεξάνδρου χρόνους συνέβη στασιάσαι πρὸς ἀλλήλους, καὶ περὶ τῶν ἱερῶν ἐπ' αὐτοῦ Πτολεμαίου διεκρίνοντο, τῶν μὲν ̓Ιουδαίων λεγόντων κατὰ τοὺς Μωυσέος νόμους ᾠκοδομῆσθαι τὸ ἐν ̔Ιεροσολύμοις, τῶν δὲ Σαμαρέων τὸ ἐν Γαριζείν." "
13.297 περὶ μέντοι τούτων αὖθις ἐροῦμεν. νῦν δὲ δηλῶσαι βούλομαι, ὅτι νόμιμά τινα παρέδοσαν τῷ δήμῳ οἱ Φαρισαῖοι ἐκ πατέρων διαδοχῆς, ἅπερ οὐκ ἀναγέγραπται ἐν τοῖς Μωυσέως νόμοις, καὶ διὰ τοῦτο ταῦτα τὸ Σαδδουκαίων γένος ἐκβάλλει, λέγον ἐκεῖνα δεῖν ἡγεῖσθαι νόμιμα τὰ γεγραμμένα, τὰ δ' ἐκ παραδόσεως τῶν πατέρων μὴ τηρεῖν." " None | sup>4.261 and let them say thus to them:—That they cohabited together, not for the sake of pleasure, nor for the augmentation of their riches, by joining both their stocks together, but that they might have children to take care of them in their old age, and might by them have what they then should want. And say further to him, “That when thou wast born, we took thee up with gladness, and gave God the greatest thanks for thee, and brought time up with great care, and spared for nothing that appeared useful for thy preservation, and for thy instruction in what was most excellent. 4.262 And now, since it is reasonable to forgive the sins of those that are young, let it suffice thee to have given so many indications of thy contempt of us; reform thyself, and act more wisely for the time to come; considering that God is displeased with those that are insolent towards their parents, because he is himself the Father of the whole race of mankind, and seems to bear part of that dishonor which falls upon those that have the same name, when they do not meet with dire returns from their children. And on such the law inflicts inexorable punishment; of which punishment mayst thou never have the experience.” 4.263 Now if the insolence of young men be thus cured, let them escape the reproach which their former errors deserved; for by this means the lawgiver will appear to be good, and parents happy, while they never behold either a son or a daughter brought to punishment.
13.74 4. Now it came to pass that the Alexandrian Jews, and those Samaritans who paid their worship to the temple that was built in the days of Alexander at Mount Gerizzim, did now make a sedition one against another, and disputed about their temples before Ptolemy himself; the Jews saying that, according to the laws of Moses, the temple was to be built at Jerusalem; and the Samaritans saying that it was to be built at Gerizzim.
13.297 but of these matters we shall speak hereafter. What I would now explain is this, that the Pharisees have delivered to the people a great many observances by succession from their fathers, which are not written in the laws of Moses; and for that reason it is that the Sadducees reject them, and say that we are to esteem those observances to be obligatory which are in the written word, but are not to observe what are derived from the tradition of our forefathers.' ' None |
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34. Mishnah, Avot, 1.1, 2.4 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Commandment/Commandments • Commandments • Exegesis, exegetical, interpretation of Scripture, Jesus’ command of scriptural exegesis • Ten Commandments
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 73; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 485; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 55; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 121
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1.1 משֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּמְסָרָהּ לִיהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וּזְקֵנִים לִנְבִיאִים, וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים, הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה:
1.1 שְׁמַעְיָה וְאַבְטַלְיוֹן קִבְּלוּ מֵהֶם. שְׁמַעְיָה אוֹמֵר, אֱהֹב אֶת הַמְּלָאכָה, וּשְׂנָא אֶת הָרַבָּנוּת, וְאַל תִּתְוַדַּע לָרָשׁוּת:
2.4 הוּא הָיָה אוֹמֵר, עֲשֵׂה רְצוֹנוֹ כִרְצוֹנְךָ, כְּדֵי שֶׁיַּעֲשֶׂה רְצוֹנְךָ כִרְצוֹנוֹ. בַּטֵּל רְצוֹנְךָ מִפְּנֵי רְצוֹנוֹ, כְּדֵי שֶׁיְּבַטֵּל רְצוֹן אֲחֵרִים מִפְּנֵי רְצוֹנֶךָ. הִלֵּל אוֹמֵר, אַל תִּפְרֹשׁ מִן הַצִּבּוּר, וְאַל תַּאֲמִין בְּעַצְמְךָ עַד יוֹם מוֹתְךָ, וְאַל תָּדִין אֶת חֲבֵרְךָ עַד שֶׁתַּגִּיעַ לִמְקוֹמוֹ, וְאַל תֹּאמַר דָּבָר שֶׁאִי אֶפְשָׁר לִשְׁמֹעַ, שֶׁסּוֹפוֹ לְהִשָּׁמַע. וְאַל תֹּאמַר לִכְשֶׁאִפָּנֶה אֶשְׁנֶה, שֶׁמָּא לֹא תִפָּנֶה:'' None | sup>
1.1 Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in the administration of justice, raise many disciples and make a fence round the Torah.
2.4 He used to say: do His will as though it were your will, so that He will do your will as though it were His. Set aside your will in the face of His will, so that he may set aside the will of others for the sake of your will. Hillel said: do not separate yourself from the community, Do not trust in yourself until the day of your death, Do not judge not your fellow man until you have reached his place. Do not say something that cannot be understood trusting that in the end it will be understood. Say not: ‘when I shall have leisure I shall study;’ perhaps you will not have leisure.'' None |
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35. Mishnah, Berachot, 2.2, 2.5, 9.5 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Exegesis, exegetical, interpretation of Scripture, Jesus’ command of scriptural exegesis • Ten Commandments (Decalogue) • Torah and Prophets, Commandments • commandment, commandments • misiwi/commands/precepts
Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 140; Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 75, 118, 119; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 113, 122
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2.2 אֵלּוּ הֵן בֵּין הַפְּרָקִים, בֵּין בְּרָכָה רִאשׁוֹנָה לִשְׁנִיָּה, בֵּין שְׁנִיָּה לִשְׁמַע, וּבֵין שְׁמַע לִוְהָיָה אִם שָׁמֹעַ, בֵּין וְהָיָה אִם שָׁמֹעַ לְוַיֹּאמֶר, בֵּין וַיֹּאמֶר לֶאֱמֶת וְיַצִּיב. רַבִּי יְהוּדָה אוֹמֵר, בֵּין וַיֹּאמֶר לֶאֱמֶת וְיַצִּיב לֹא יַפְסִיק. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה, לָמָּה קָדְמָה שְׁמַע לִוְהָיָה אִם שָׁמֹעַ, אֶלָּא כְדֵי שֶׁיְּקַבֵּל עָלָיו עֹל מַלְכוּת שָׁמַיִם תְּחִלָּה, וְאַחַר כָּךְ יְקַבֵּל עָלָיו עֹל מִצְוֹת. וְהָיָה אִם שָׁמֹעַ לְוַיֹּאמֶר, שֶׁוְהָיָה אִם שָׁמֹעַ נוֹהֵג בַּיּוֹם וּבַלַּיְלָה, וַיֹּאמֶר אֵינוֹ נוֹהֵג אֶלָּא בַּיּוֹם:
9.5 חַיָּב אָדָם לְבָרֵךְ עַל הָרָעָה כְּשֵׁם שֶׁהוּא מְבָרֵךְ עַל הַטּוֹבָה, שֶׁנֶּאֱמַר (דברים ו) וְאָהַבְתָּ אֵת יְיָ אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ. בְּכָל לְבָבְךָ, בִּשְׁנֵי יְצָרֶיךָ, בְּיֵצֶר טוֹב וּבְיֵצֶר רָע. וּבְכָל נַפְשְׁךָ, אֲפִלּוּ הוּא נוֹטֵל אֶת נַפְשֶׁךָ. וּבְכָל מְאֹדֶךָ, בְּכָל מָמוֹנֶךָ. דָּבָר אַחֵר בְּכָל מְאֹדֶךָ, בְּכָל מִדָּה וּמִדָּה שֶׁהוּא מוֹדֵד לְךָ הֱוֵי מוֹדֶה לוֹ בִּמְאֹד מְאֹד. לֹא יָקֵל אָדָם אֶת רֹאשׁוֹ כְּנֶגֶד שַׁעַר הַמִּזְרָח, שֶׁהוּא מְכֻוָּן כְּנֶגֶד בֵּית קָדְשֵׁי הַקָּדָשִׁים. לֹא יִכָּנֵס לְהַר הַבַּיִת בְּמַקְלוֹ, וּבְמִנְעָלוֹ, וּבְפֻנְדָּתוֹ, וּבְאָבָק שֶׁעַל רַגְלָיו, וְלֹא יַעֲשֶׂנּוּ קַפַּנְדַּרְיָא, וּרְקִיקָה מִקַּל וָחֹמֶר. כָּל חוֹתְמֵי בְרָכוֹת שֶׁהָיוּ בַמִּקְדָּשׁ, הָיוּ אוֹמְרִים מִן הָעוֹלָם. מִשֶּׁקִּלְקְלוּ הַמִּינִין, וְאָמְרוּ, אֵין עוֹלָם אֶלָּא אֶחָד, הִתְקִינוּ שֶׁיְּהוּ אוֹמְרִים, מִן הָעוֹלָם וְעַד הָעוֹלָם. וְהִתְקִינוּ, שֶׁיְּהֵא אָדָם שׁוֹאֵל אֶת שְׁלוֹם חֲבֵרוֹ בַּשֵּׁם, שֶׁנֶּאֱמַר (רות ב) וְהִנֵּה בֹעַז בָּא מִבֵּית לֶחֶם, וַיֹּאמֶר לַקּוֹצְרִים יְיָ עִמָּכֶם, וַיֹּאמְרוּ לוֹ, יְבָרֶכְךָ יְיָ. וְאוֹמֵר (שופטים ו) יְיָ עִמְּךָ גִּבּוֹר הֶחָיִל. וְאוֹמֵר (משלי כג) אַל תָּבוּז כִּי זָקְנָה אִמֶּךָ. וְאוֹמֵר (תהלים קיט) עֵת לַעֲשׂוֹת לַייָ הֵפֵרוּ תוֹרָתֶךָ. רַבִּי נָתָן אוֹמֵר, הֵפֵרוּ תוֹרָתֶךָ עֵת לַעֲשׂוֹת לַייָ:' ' None | sup>
2.2 These are the breaks between the sections: between the first blessing and the second, between the second and “Shema,” between “Shema” and “And it shall come to pass if you listen” between “And it shall come to pass if you listen” and “And the Lord said” and between “And the Lord said” and “Emet veYatziv” (true and firm). Rabbi Judah says: between “And the Lord said” and “Emet veYatziv” one should not interrupt. Rabbi Joshua ben Korhah said: Why was the section of “Shema” placed before that of “And it shall come to pass if you listen”? So that one should first accept upon himself the yoke of the Kingdom of Heaven and then take upon himself the yoke of the commandments. Why does the section of “And it shall come to pass if you listen” come before that of “And the Lord said”? Because “And it shall come to pass if you listen” is customary during both day and night, whereas the section “And the Lord said” is customary only during the day.
9.5 One must bless God for the evil in the same way as one blesses for the good, as it says, “And you shall love the Lord your God with all your heart, with all your soul and with all your might” (Deuteronomy 6:5). “With all your heart,” with your two impulses, the evil impulse as well as the good impulse. “With all your soul” even though he takes your soul life away from you. “With all your might” with all your money. Another explanation, “With all your might” whatever treatment he metes out to you. One should not show disrespect to the Eastern Gate, because it is in a direct line with the Holy of Holies. One should not enter the Temple Mount with a staff, or with shoes on, or with a wallet, or with dusty feet; nor should one make it a short cut, all the more spitting is forbidden. All the conclusions of blessings that were in the Temple they would say, “forever lit. as long as the world is.” When the sectarians perverted their ways and said that there was only one world, they decreed that they should say, “for ever and ever lit. from the end of the world to the end of the world. They also decreed that a person should greet his fellow in God’s name, as it says, “And behold Boaz came from Bethlehem and said to the reapers, ‘May the Lord be with you.’ And they answered him, “May the Lord bless you’” (Ruth 2:. And it also says, “The Lord is with your, you valiant warrior” (Judges 6:12). And it also says, “And do not despise your mother when she grows old” (Proverbs 23:22). And it also says, “It is time to act on behalf of the Lord, for they have violated Your teaching” (Psalms 119:126). Rabbi Natan says: this means “They have violated your teaching It is time to act on behalf of the Lord.”' ' None |
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36. Mishnah, Pesahim, 6.6, 8.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • commandment, commandments • commandment,of Passover • matzah, as timebound commandment to which women are obligated • timebound positive commandments, contradictory cases
Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 127; Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 161; Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 82
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8.1 הָאִשָּׁה בִּזְמַן שֶׁהִיא בְּבֵית בַּעְלָהּ, שָׁחַט עָלֶיהָ בַּעְלָהּ וְשָׁחַט עָלֶיהָ אָבִיהָ, תֹּאכַל מִשֶּׁל בַּעְלָהּ. הָלְכָה רֶגֶל רִאשׁוֹן לַעֲשׂוֹת בְּבֵית אָבִיהָ, שָׁחַט עָלֶיהָ אָבִיהָ וְשָׁחַט עָלֶיהָ בַּעְלָהּ, תֹּאכַל בִּמְקוֹם שֶׁהִיא רוֹצָה. יָתוֹם שֶׁשָּׁחֲטוּ עָלָיו אַפֹּטְרוֹפְּסִין, יֹאכַל בִּמְקוֹם שֶׁהוּא רוֹצֶה. עֶבֶד שֶׁל שְׁנֵי שֻׁתָּפִין, לֹא יֹאכַל מִשֶּׁל שְׁנֵיהֶן. מִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶן חוֹרִין, לֹא יֹאכַל מִשֶּׁל רַבּוֹ:' ' None | sup>
8.1 A wife, when she is in her husband’s home, and her husband slaughtered on her behalf and her father slaughtered on her behalf, she must eat of her husband's. If she went to spend the first festival in her father's home, and her father slaughtered on her behalf and her husband slaughtered on her behalf, she may eat wherever she pleases. An orphan on whose behalf his guardians slaughtered may eat wherever he pleases. A slave of two partners may not eat of either. He who is half slave and half free may not eat of his master's." " None |
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37. Mishnah, Sukkah, 3.13 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • commandment, commandments • commandments,
Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 82; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 199
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3.13 יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג שֶׁחָל לִהְיוֹת בְּשַׁבָּת, כָּל הָעָם מוֹלִיכִין אֶת לוּלְבֵיהֶן לְבֵית הַכְּנֶסֶת. לַמָּחֳרָת מַשְׁכִּימִין וּבָאִין, כָּל אֶחָד וְאֶחָד מַכִּיר אֶת שֶׁלּוֹ, וְנוֹטְלוֹ. מִפְּנֵי שֶׁאָמְרוּ חֲכָמִים, אֵין אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בְּיוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג בְּלוּלָבוֹ שֶׁל חֲבֵרוֹ. וּשְׁאָר יְמוֹת הֶחָג, אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בְּלוּלָבוֹ שֶׁל חֲבֵרוֹ:'' None | sup>
3.13 If the first day of the festival falls on Shabbat, all the people bring their lulavim to the synagogue on Friday. The next day they arise early and come to the synagogue and each one recognizes his own lulav and takes it, since the sages said “one cannot fulfill his obligation on the first day of the festival with his friend’s lulav.” But on the other days of the festival one may fulfill his obligation with the lulav of his fellow.'' None |
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38. Mishnah, Taanit, 2.2-2.3 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Ten Commandments (Decalogue) • commandments,
Found in books: Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 75; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 184
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2.2 עָמְדוּ בִתְפִלָּה, מוֹרִידִין לִפְנֵי הַתֵּבָה זָקֵן וְרָגִיל, וְיֶשׁ לוֹ בָנִים, וּבֵיתוֹ רֵיקָם, כְּדֵי שֶׁיְּהֵא לִבּוֹ שָׁלֵם בַּתְּפִלָּה, וְאוֹמֵר לִפְנֵיהֶם עֶשְׂרִים וְאַרְבַּע בְּרָכוֹת, שְׁמֹנֶה עֶשְׂרֵה שֶׁבְּכָל יוֹם, וּמוֹסִיף עֲלֵיהֶן עוֹד שֵׁשׁ: 2.3 וְאֵלּוּ הֵן, זִכְרוֹנוֹת, וְשׁוֹפָרוֹת, אֶל ה\' בַּצָּרָתָה לִּי קָרָאתִי וַיַּעֲנֵנִי (תהילים ק״כ:א׳), אֶשָּׂא עֵינַי אֶל הֶהָרִים וְגוֹ\' (שם קכא), מִמַּעֲמַקִּים קְרָאתִיךָ ה\' (שם קל), תְּפִלָּה לְעָנִי כִי יַעֲטֹף (שם קב). רַבִּי יְהוּדָה אוֹמֵר, לֹא הָיָה צָרִיךְ לוֹמַר זִכְרוֹנוֹת וְשׁוֹפָרוֹת, אֶלָּא אוֹמֵר תַּחְתֵּיהֶן, רָעָב כִּי יִהְיֶה בָאָרֶץ (מלכים א ח׳, ל\\"ז), דֶּבֶר כִּי יִהְיֶה וְגוֹ\', אֲשֶׁר הָיָה דְבַר ה\' אֶל יִרְמְיָהוּ עַל דִּבְרֵי הַבַּצָּרוֹת (ירמיה יד). וְאוֹמֵר חוֹתְמֵיהֶן:'' None | sup>
2.2 When they stand up to pray they bring down before the ark an old man conversant with the prayers, one who has children and whose house is empty of food, so that his heart is complete prayer. He recites before them twenty-four benedictions, the eighteen recited daily, to which he adds six. 2.3 These are they the six additional benedictions:Zikhronot,“If there is famine in the land, if there is pestilence” (I Kings 8:37). Shofarot,“The word of the Lord which came to Jeremiah concerning the droughts” (Jeremiah. “In my distress I called to the Lord and He answered me” (Psalm. “I turn my eyes to the mountains” (Psalm. “Out of the depths I call you, O Lord” (Psalm. “A prayer of lowly man when he is faint” (Psalm. Rabbi Judah says: he need not recite the zikhronot and shofarot, but instead he should recite the following: And he ends each of the additional six sections with its appropriate concluding benediction.'' None |
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39. Mishnah, Tamid, 5.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Commandment/Commandments • Ten Commandments (Decalogue) • commandment, ten commandments
Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 204; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 495; Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 118
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5.1 אָמַר לָהֶם הַמְמֻנֶּה, בָּרְכוּ בְרָכָה אֶחַת, וְהֵן בֵּרְכוּ. קָרְאוּ עֲשֶׂרֶת הַדְּבָרִים, שְׁמַע, וְהָיָה אִם שָׁמֹעַ, וַיֹּאמֶר. בֵּרְכוּ אֶת הָעָם שָׁלשׁ בְּרָכוֹת, אֱמֶת וְיַצִּיב, וַעֲבוֹדָה, וּבִרְכַּת כֹּהֲנִים. וּבְשַׁבָּת מוֹסִיפִין בְּרָכָה אַחַת לַמִּשְׁמָר הַיּוֹצֵא:'' None | sup>
5.1 The superintendent said to them: Bless one blessing! And they blessed. They then read the Ten Commandments, the Shema, the “And it will be if you hearken” (the second paragraph of Shema) and Vayomer (the third paragraph of Shema), and they blessed the people with three blessings: Emet veYatziv, and Avodah, and the priestly benediction. On Shabbat they added a blessing to be said by the watch which was leaving.'' None |
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40. New Testament, 1 John, 3.16-3.17 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Commandment • command to love • commandment to love • love, martyrdom fulfilling command to • martyrdom fulfillment of command to love
Found in books: Levison (2009), Filled with the Spirit, 411; Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 50; Osborne (1996), Eros Unveiled: Plato and the God of Love. 40
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3.16 Ἐν τούτῳ ἐγνώκαμεν τὴν ἀγάπην, ὅτι ἐκεῖνος ὑπὲρ ἡμῶν τὴν ψυχὴν αὐτοῦ ἔθηκεν· καὶ ἡμεῖς ὀφείλομεν ὑπὲρ τῶν ἀδελφῶν τὰς ψυχὰς θεῖναι. 3.17 ὃς δʼ ἂν ἔχῃ τὸν βίον τοῦ κόσμου καὶ θεωρῇ τὸν ἀδελφὸν αὐτοῦ χρείαν ἔχοντα καὶ κλείσῃ τὰ σπλάγχνα αὐτοῦ ἀπʼ αὐτοῦ, πῶς ἡ ἀγάπη τοῦ θεοῦ μένει ἐν αὐτῷ;'' None | sup>
3.16 By this we know love, because he laid down his life for us. And we ought to lay down our lives for the brothers. ' "3.17 But whoever has the world's goods, and sees his brother in need, and closes his heart of compassion against him, how does the love of God remain in him? "' None |
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41. New Testament, 1 Corinthians, 8.1, 8.6, 10.16-10.20 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Archangel, Commands of • Commandment • Commandment, love • Noahide commandments • commandments, love your neighbor • remainders of the commandment (sheyare mitzvah)
Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 149; Allison (2018), 4 Baruch, 277; Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 89; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 379, 382; Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 146
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8.1 Περὶ δὲ τῶν εἰδωλοθύτων, οἴδαμεν ὅτι πάντες γνῶσιν ἔχομεν.
8.6 ἀλλʼ ἡμῖν εἷς θεὸς ὁ πατήρ, ἐξ οὗ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν, καὶ εἷς κύριος Ἰησοῦς Χριστός, διʼ οὗ τὰ πάντα καὶ ἡμεῖς διʼ αὐτοῦ. Ἀλλʼ οὐκ ἐν πᾶσιν ἡ γνῶσις·
10.16 Τὸ ποτήριον τῆς εὐλογίας ὃ εὐλογοῦμεν, οὐχὶ κοινωνία ἐστὶν τοῦ αἵματος τοῦ χριστοῦ; τὸν ἄρτον ὃν κλῶμεν, οὐχὶ κοινωνία τοῦ σώματος τοῦ χριστοῦ ἐστίν; 10.17 ὅτι εἷς ἄρτος, ἓν σῶμα οἱ πολλοί ἐσμεν, οἱ γὰρ πάντες ἐκ τοῦ ἑνὸς ἄρτου μετέχομεν. βλέπετε τὸν Ἰσραὴλ κατὰ σάρκα· 10.18 οὐχ οἱ ἐσθίοντες τὰς θυσίας κοινωνοὶ τοῦ θυσιαστηρίου εἰσίν; 10.19 τί οὖν φημί; ὅτι εἰδωλόθυτόν τί ἐστιν, ἢ ὅτι εἴδωλόν τί ἐστιν; 10.20 ἀλλʼ ὅτι ἃ θύουσιν τὰ ἔθνη,δαιμονίοις καὶ οὐ θεῷ θύουσιν,οὐ θέλω δὲ ὑμᾶς κοινωνοὺς τῶν δαιμονίων γίνεσθαι.' ' None | sup>
8.1 Now concerning things sacrificed to idols: We know that we allhave knowledge. Knowledge puffs up, but love builds up.
8.6 yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him.' "
10.16 Thecup of blessing which we bless, isn't it a communion of the blood ofChrist? The bread which we break, isn't it a communion of the body ofChrist?" '10.17 Because we, who are many, are one bread, one body; forwe all partake of the one bread.' "10.18 Consider Israel after theflesh. Don't those who eat the sacrifices have communion with the altar?" '10.19 What am I saying then? That a thing sacrificed to idols isanything, or that an idol is anything?' "10.20 But I say that thethings which the Gentiles sacrifice, they sacrifice to demons, and notto God, and I don't desire that you would have communion with demons." ' None |
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42. New Testament, Acts, 7.53, 10.28, 15.29, 21.28 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Anxiety dreams and nightmares, bizarre commands • Anxiety dreams and nightmares, bizarre commands, extra-oneiric • Anxiety dreams and nightmares, bizarre commands, intra-oneiric • Archangel, Commands of • Commandment • Divine command, refusal • Dream commands • Dream commands, bizarre • Dream commands, extra-oneiric • Dream commands, intra-oneiric • Dream commands, transgressive, taboo-breaking • Noah, Noachide Commandments • Noahide commandments • commandments • police, commanders
Found in books: Allison (2018), 4 Baruch, 277, 289; Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 59; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 17, 41, 80, 81, 96, 181, 195; Stuckenbruck (2007), 1 Enoch 91-108, 367; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 378; Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement. 104, 125, 140; Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 146
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7.53 οἵτινες ἐλάβετε τὸν νόμον εἰς διαταγὰς ἀγγέλων, καὶ οὐκ ἐφυλάξατε.
10.28 ἔφη τε πρὸς αὐτούς Ὑμεῖς ἐπίστασθε ὡς ἀθέμιτόν ἐστιν ἀνδρὶ Ἰουδαίῳ κολλᾶσθαι ἢ προσέρχεσθαι ἀλλοφύλῳ· κἀμοὶ ὁ θεὸς ἔδειξεν μηδένα κοινὸν ἢ ἀκάθαρτον λέγειν ἄνθρωπον·
15.29 ἐξ ὧν διατηροῦντες ἑαυτοὺς εὖ πράξετε. Ἔρρωσθε.
21.28 κράζοντες Ἄνδρες Ἰσραηλεῖται, βοηθεῖτε· οὗτός ἐστιν ὁ ἄνθρωπος ὁ κατὰ τοῦ λαοῦ καὶ τοῦ νόμου καὶ τοῦ τόπου τούτου πάντας πανταχῇ διδάσκων, ἔτι τε καὶ Ἕλληνας εἰσήγαγεν εἰς τὸ ἱερὸν καὶ κεκοίνωκεν τὸν ἅγιον τόπον τοῦτον.' ' None | sup>
7.53 You received the law as it was ordained by angels, and didn\'t keep it!"
10.28 He said to them, "You yourselves know how it is an unlawful thing for a man who is a Jew to join himself or come to one of another nation, but God has shown me that I shouldn\'t call any man unholy or unclean.
15.29 that you abstain from things sacrificed to idols, from blood, from things strangled, and from sexual immorality, from which if you keep yourselves, it will be well with you. Farewell."
21.28 crying out, "Men of Israel, help! This is the man who teaches all men everywhere against the people, and the law, and this place. Moreover, he also brought Greeks into the temple, and has defiled this holy place!"' ' None |
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43. New Testament, Ephesians, 2.15, 5.1 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Commandment • Commandments • Double Love Commandment • commandments
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 231; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 207, 288; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 375
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2.15 ἐν τῇ σαρκὶ αὐτοῦ, τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν καταργήσας, ἵνα τοὺς δύο κτίσῃ ἐν αὑτῷ εἰς ἕνα καινὸν ἄνθρωπον ποιῶν εἰρήνην,
5.1 γίνεσθε οὖν μιμηταὶ τοῦ θεοῦ, ὡς τέκνα ἀγαπητά, καὶ περιπατεῖτε ἐν ἀγάπῃ,'' None | sup>
2.15 having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace;
5.1 Be therefore imitators of God, as beloved children. '' None |
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44. New Testament, Galatians, 2.14, 3.16, 3.19, 3.28, 5.6, 6.2 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Archangel, Commands of • Commandment • Commandment, love • Commandments • Commandments, observance of • Decalogue / Ten Commandments • Divine command, refusal • Double Love Commandment • Metilius, Roman commander, conversion • commandments
Found in books: Allison (2018), 4 Baruch, 277; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 231; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 496; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 81; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 181; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 108; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 207; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 378, 379, 381
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2.14 ἀλλʼ ὅτε εἶδον ὅτι οὐκ ὀρθοποδοῦσιν πρὸς τὴν ἀλήθειαν τοῦ εὐαγγελίου, εἶπον τῷ Κηφᾷ ἔμπροσθεν πάντων Εἰ σὺ Ἰουδαῖος ὑπάρχων ἐθνικῶς καὶ οὐκ Ἰουδαϊκῶς ζῇς, πῶς τὰ ἔθνη ἀναγκάζεις Ἰουδαΐζειν;
3.16 τῷ δὲ Ἀβραὰμ ἐρρέθησαν αἱ ἐπαγγελίαικαὶ τῷ σπέρματιαὐτοῦ· οὐ λέγει Καὶ τοῖς σπέρμασιν, ὡς ἐπὶ πολλῶν, ἀλλʼ ὡς ἐφʼ ἑνόςΚαὶ τῷ σπέρματί σου,ὅς ἐστιν Χριστός.
3.19 Τί οὖν ὁ νόμος; τῶν παραβάσεων χάριν προσετέθη, ἄχρις ἂν ἔλθῃ τὸ σπέρμα ᾧ ἐπήγγελται, διαταγεὶς διʼ ἀγγέλων ἐν χειρὶ μεσίτου·
3.28 οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστὲ ἐν Χριστῷ Ἰησοῦ.
5.6 ἐν γὰρ Χριστῷ Ἰησοῦ οὔτε περιτομή τι ἰσχύει οὔτε ἀκροβυστία, ἀλλὰ πίστις διʼ ἀγάπης ἐνεργουμένη.
6.2 Ἀλλήλων τὰ βάρη βαστάζετε, καὶ οὕτως ἀναπληρώσατε τὸν νόμον τοῦ χριστοῦ.'' None | sup>
2.14 But when I sawthat they didn\'t walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do?
3.16 Now the promises were spoken to Abraham and tohis seed. He doesn\'t say, "To seeds," as of many, but as of one, "Toyour seed," which is Christ.
3.19 What then is the law? It was added because of transgressions,until the seed should come to whom the promise has been made. It wasordained through angels by the hand of a mediator.
3.28 There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus.
5.6 For in Christ Jesusneither circumcision amounts to anything, nor uncircumcision, but faithworking through love. ' "
6.2 Bear one another'sburdens, and so fulfill the law of Christ. "' None |
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45. New Testament, Hebrews, 2.1-2.2, 5.1, 7.11-7.12, 7.15, 7.18-7.19, 9.11-9.15, 10.22-10.23 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Archangel, Commands of • Commandment • Commandments • Divine command, refusal • Static and dynamic commands • Ten Commandments • remainders of the commandment (sheyare mitzvah)
Found in books: Allison (2018), 4 Baruch, 277; Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 71; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 193; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 82; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 94, 290; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 73, 102, 128, 179, 207, 212; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 378
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2.1 Διὰ τοῦτο δεῖ περισσοτέρως προσέχειν ἡμᾶς τοῖς ἀκουσθεῖσιν, μή ποτε παραρυῶμεν. 2.2 εἰ γὰρ ὁ διʼ ἀγγέλων λαληθεὶς λόγος ἐγένετο βέβαιος, καὶ πᾶσα παράβασις καὶ παρακοὴ ἔλαβεν ἔνδικον μισθαποδοσίαν,
5.1 Πᾶς γὰρ ἀρχιερεὺς ἐξ ἀνθρώπων λαμβανόμενος ὑπὲρ ἀνθρώπων καθίσταται τὰ πρὸς τὸν θεόν, ἵνα προσφέρῃ δῶρά τε καὶ θυσίας ὑπὲρ ἁμαρτιῶν,
7.11 Εἰ μὲν οὖν τελείωσις διὰ τῆς Λευειτικῆς ἱερωσύνης ἦν, ὁ λαὸς γὰρ ἐπʼ αὐτῆς νενομοθέτηται, τίς ἔτι χρείακατὰ τὴν τάξιν Μελχισεδὲκἕτερον ἀνίστασθαιἱερέακαὶ οὐκατὰ τὴν τάξινἈαρὼν λέγεσθαι; 7.12 μετατιθεμένης γὰρ τῆς ἱερωσύνης ἐξ ἀνάγκης καὶ νόμου μετάθεσις γίνεται.
7.15 Καὶ περισσότερον ἔτι κατάδηλόν ἐστιν, εἰκατὰ τὴνὁμοιότηταΜελχισεδὲκἀνίσταταιἱερεὺςἕτερος,
7.18 ἀθέτησις μὲν γὰρ γίνεται προαγούσης ἐντολῆς διὰ τὸ αὐτῆς ἀσθενὲς καὶ ἀνωφελές, 7.19 οὐδὲν γὰρ ἐτελείωσεν ὁ νόμος, ἐπεισαγωγὴ δὲ κρείττονος ἐλπίδος, διʼ ἧς ἐγγίζομεν τῷ θεῷ.
9.11 Χριστὸς δὲ παραγενόμενος ἀρχιερεὺς τῶν γενομένων ἀγαθῶν διὰ τῆς μείζονος καὶ τελειοτέρας σκηνῆς οὐ χειροποιήτου, τοῦτʼ ἔστιν οὐ ταύτης τῆς κτίσεως, 9.12 οὐδὲ διʼ αἵματος τράγων καὶ μόσχων διὰ δὲ τοῦ ἰδίου αἵματος, εἰσῆλθεν ἐφάπαξ εἰς τὰ ἅγια, αἰωνίαν λύτρωσιν εὑράμενος. 9.13 εἰ γὰρ τὸ αἷμα τράγων καὶ ταύρων καὶ σποδὸς δαμάλεως ῥαντίζουσα τοὺς κεκοινωμένους ἁγιάζει πρὸς τὴν τῆς σαρκὸς καθαρότητα, 9.14 πόσῳ μᾶλλον τὸ αἷμα τοῦ χριστοῦ, ὃς διὰ πνεύματος αἰωνίου ἑαυτὸν προσήνεγκεν ἄμωμον τῷ θεῷ, καθαριεῖ τὴν συνείδησιν ἡμῶν ἀπὸ νεκρῶν ἔργων εἰς τὸ λατρεύειν θεῷ ζῶντι. 9.15 Καὶ διὰ τοῦτο διαθήκης καινῆς μεσίτης ἐστίν, ὅπως θανάτου γενομένου εἰς ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώτῃ διαθήκῃ παραβάσεων τὴν ἐπαγγελίαν λάβωσιν οἱ κεκλημένοι τῆς αἰωνίου κληρονομίας.
10.22 προσερχώμεθα μετὰ ἀληθινῆς καρδίας ἐν πληροφορίᾳπίστεως, ῤεραντισμενοι τὰς καρδίας ἀπὸ συνειδήσεως πονηρᾶς καὶ λελουσμένοι τὸ σῶμα ὕδατι καθαρῷ· 10.23 κατέχωμεν τὴν ὁμολογίαν τῆς ἐλπίδος ἀκλινῆ, πιστὸς γὰρ ὁ ἐπαγγειλάμενος·'' None | sup>
2.1 Therefore we ought to pay greater attention to the things that were heard, lest perhaps we drift away. 2.2 For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just recompense;
5.1 For every high priest, being taken from among men, is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins.
7.11 Now if there was perfection through the Levitical priesthood (for under it the people have received the law), what further need was there for another priest to arise after the order of Melchizedek, and not be called after the order of Aaron? 7.12 For the priesthood being changed, there is of necessity a change made also in the law.
7.15 This is yet more abundantly evident, if after the likeness of Melchizedek there arises another priest,
7.18 For there is an annulling of a foregoing commandment because of its weakness and uselessness 7.19 (for the law made nothing perfect), and a bringing in thereupon of a better hope, through which we draw near to God.
9.11 But Christ having come as a high priest of the coming good things, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation, 9.12 nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the Holy Place, having obtained eternal redemption. 9.13 For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctify to the cleanness of the flesh: 9.14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God? 9.15 For this reason he is the mediator of a new covet, since a death has occurred for the redemption of the transgressions that were under the first covet, that those who have been called may receive the promise of the eternal inheritance. ' "
10.22 let's draw near with a true heart in fullness of faith, having our hearts sprinkled from an evil conscience, and having our body washed with pure water, " '10.23 let us hold fast the confession of our hope unyieldingly. For he who promised is faithful. '' None |
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46. New Testament, Romans, 2.14-2.15, 2.26, 2.29, 3.20-3.31, 7.12-7.14, 7.18, 7.24, 10.4, 12.19-12.20, 13.8-13.10 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Commandment • Commandment, love • Commandments • Decalogue / Ten Commandments • Double Love Commandment • Exegesis, exegetical, interpretation of Scripture, Jesus’ command of scriptural exegesis • commandment/s • commandments • commandments, divine • friendship, based on first two commandments • “Increase and Multiply” command
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 231; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 374, 375, 433, 484, 485, 486; Conybeare (2000), Abused Bodies in Roman Epic, 79; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 57, 62, 63, 68, 70, 75, 96; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 240; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 111, 112; Schiffman (1983), Testimony and the Penal Code, 90; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 166; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 103; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 375, 377, 378, 379, 381
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2.14 ὅταν γὰρ ἔθνη τὰ μὴ νόμον ἔχοντα φύσει τὰ τοῦ νόμου ποιῶσιν, οὗτοι νόμον μὴ ἔχοντες ἑαυτοῖς εἰσὶν νόμος· 2.15 οἵτινες ἐνδείκνυνται τὸ ἔργον τοῦ νόμου γραπτὸν ἐν ταῖς καρδίαις αὐτῶν, συνμαρτυρούσης αὐτῶν τῆς συνειδήσεως καὶ μεταξὺ ἀλλήλων τῶν λογισμῶν κατηγορούντων ἢ καὶ ἀπολογουμένων,
2.26 ἐὰν οὖν ἡ ἀκροβυστία τὰ δικαιώματα τοῦ νόμου φυλάσσῃ, οὐχ ἡ ἀκροβυστία αὐτοῦ εἰς περιτομὴν λογισθήσεται;
2.29 ἀλλʼ ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος, καὶ περιτομὴ καρδίας ἐν πνεύματι οὐ γράμματι, οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων ἀλλʼ ἐκ τοῦ θεοῦ.
3.20 διότι ἐξ ἔργων νόμουοὐ δικαιωθήσεται πᾶσα σὰρξ ἐνώπιον αὐτοῦ,διὰ γὰρ νόμου ἐπίγνωσις ἁμαρτίας. 3.21 νυνὶ δὲ χωρὶς νόμου δικαιοσύνη θεοῦ πεφανέρωται, μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν, 3.22 δικαιοσύνη δὲ θεοῦ διὰ πίστεως Ἰησοῦ Χριστοῦ, εἰς πάντας τοὺς πιστεύοντας, οὐ γάρ ἐστιν διαστολή. 3.23 πάντες γὰρ ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ θεοῦ, 3.24 δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι διὰ τῆς ἀπολυτρώσεως τῆς ἐν Χριστῷ Ἰησοῦ· 3.25 ὃν προέθετο ὁ θεὸς ἱλαστήριον διὰ πίστεως ἐν τῷ αὐτοῦ αἵματι εἰς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων 3.26 ἐν τῇ ἀνοχῇ τοῦ θεοῦ, πρὸς τὴν ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ ἐν τῷ νῦν καιρῷ, εἰς τὸ εἶναι αὐτὸν δίκαιον καὶ δικαιοῦντα τὸν ἐκ πίστεως Ἰησοῦ. 3.27 Ποῦ οὖν ἡ καύχησις; ἐξεκλείσθη. διὰ ποίου νόμου; τῶν ἔργων; οὐχί, ἀλλὰ διὰ νόμου πίστεως. 3.28 λογιζόμεθα γὰρ δικαιοῦσθαι πίστει ἄνθρωπον χωρὶς ἔργων νόμου. 3.29 ἢ Ἰουδαίων ὁ θεὸς μόνον; οὐχὶ καὶ ἐθνῶν; 3.30 ναὶ καὶ ἐθνῶν, εἴπερ εἷς ὁ θεός, ὃς δικαιώσει περιτομὴν ἐκ πίστεως καὶ ἀκροβυστίαν διὰ τῆς πίστεως. 3.31 νόμον οὖν καταργοῦμεν διὰ τῆς πίστεως; μὴ γένοιτο, ἀλλὰ νόμον ἱστάνομεν.
7.12 ὥστε ὁ μὲν νόμος ἅγιος, καὶ ἡ ἐντολὴ ἁγία καὶ δικαία καὶ ἀγαθή. 7.13 Τὸ οὖν ἀγαθὸν ἐμοὶ ἐγένετο θάνατος; μὴ γένοιτο· ἀλλὰ ἡ ἁμαρτία, ἵνα φανῇ ἁμαρτία διὰ τοῦ ἀγαθοῦ μοι κατεργαζομένη θάνατον· ἵνα γένηται καθʼ ὑπερβολὴν ἁμαρτωλὸς ἡ ἁμαρτία διὰ τῆς ἐντολῆς. 7.14 οἴδαμεν γὰρ ὅτι ὁ νόμος πνευματικός ἐστιν· ἐγὼ δὲ σάρκινός εἰμι, πεπραμένος ὑπὸ τὴν ἁμαρτίαν.
7.18 οἶδα γὰρ ὅτι οὐκ οἰκεῖ ἐν ἐμοί, τοῦτʼ ἔστιν ἐν τῇ σαρκί μου, ἀγαθόν· τὸ γὰρ θέλειν παράκειταί μοι, τὸ δὲ κατεργάζεσθαι τὸ καλὸν οὔ·
7.24 ταλαίπωρος ἐγὼ ἄνθρωπος· τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου;
10.4 τέλος γὰρ νόμου Χριστὸς εἰς δικαιοσύνην παντὶ τῷ πιστεύοντι.
12.19 μὴ ἑαυτοὺς ἐκδικοῦντες, ἀγαπητοί, ἀλλὰ δότε τόπον τῇ ὀργῇ, γέγραπται γάρἘμοὶ ἐκδίκησις,ἐγὼἀνταποδώσω,λέγει Κύριος. 12.20 ἀλλὰ ἐὰν πεινᾷ ὁ ἐχθρός σου, ψώμιζε αὐτόν· ἐὰν διψᾷ, πότιζε αὐτόν· τοῦτο γὰρ ποιῶν ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ.
13.8 Μηδενὶ μηδὲν ὀφείλετε, εἰ μὴ τὸ ἀλλήλους ἀγαπᾷν· ὁ γὰρ ἀγαπῶν τὸν ἕτερον νόμον πεπλήρωκεν. 13.9 τὸ γάρΟὐ μοιχεύσεις, Οὐ φονεύσεις, Οὐ κλέψεις, Οὐκ ἐπιθυμήσεις,καὶ εἴ τις ἑτέρα ἐντολή, ἐν τῷ λόγῳ τούτῳ ἀνακεφαλαιοῦται, ἐν τῷἈγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. 13.10 ἡ ἀγάπη τῷ πλησίον κακὸν οὐκ ἐργάζεται· πλήρωμα οὖν νόμου ἡ ἀγάπη.' ' None | sup>
2.14 (for when Gentiles who don't have the law do by nature the things of the law, these, not having the law, are a law to themselves, " '2.15 in that they show the work of the law written in their hearts, their conscience testifying with them, and their thoughts among themselves accusing or else excusing them) ' "
2.26 If therefore the uncircumcised keep the ordices of the law, won't his uncircumcision be accounted as circumcision? " 2.29 but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter; whose praise is not from men, but from God.
3.20 Because by the works of the law, no flesh will be justified in his sight. For through the law comes the knowledge of sin. 3.21 But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; 3.22 even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction, 3.23 for all have sinned, and fall short of the glory of God; 3.24 being justified freely by his grace through the redemption that is in Christ Jesus; ' "3.25 whom God set forth to be an atoning sacrifice, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God's forbearance; " '3.26 to demonstrate his righteousness at this present time; that he might himself be just, and the justifier of him who has faith in Jesus. 3.27 Where then is the boasting? It is excluded. By what manner of law? of works? No, but by a law of faith. 3.28 We maintain therefore that a man is justified by faith apart from the works of the law. ' "3.29 Or is God the God of Jews only? Isn't he the God of Gentiles also? Yes, of Gentiles also, " '3.30 since indeed there is one God who will justify the circumcised by faith, and the uncircumcised through faith. 3.31 Do we then nullify the law through faith? May it never be! No, we establish the law.
7.12 Therefore the law indeed is holy, and the commandment holy, and righteous, and good. 7.13 Did then that which is good become death to me? May it never be! But sin, that it might be shown to be sin, by working death to me through that which is good; that through the commandment sin might become exceeding sinful. 7.14 For we know that the law is spiritual, but I am fleshly, sold under sin. ' "
7.18 For I know that in me, that is, in my flesh, dwells no good thing. For desire is present with me, but I don't find it doing that which is good. " 7.24 What a wretched man I am! Who will deliver me out of the body of this death?
10.4 For Christ is the end of the law for righteousness to everyone who believes.
12.19 Don\'t seek revenge yourselves, beloved, but give place to God\'s wrath. For it is written, "Vengeance belongs to me; I will repay, says the Lord." 12.20 Therefore "If your enemy is hungry, feed him. If he is thirsty, give him a drink. For in doing so, you will heap coals of fire on his head."
13.8 Owe no one anything, except to love one another; for he who loves his neighbor has fulfilled the law. 13.9 For the commandments, "You shall not commit adultery," "You shall not murder," "You shall not steal," "You shall not give false testimony," "You shall not covet," and whatever other commandments there are, are all summed up in this saying, namely, "You shall love your neighbor as yourself."' "13.10 Love doesn't harm a neighbor. Love therefore is the fulfillment of the law. " " None |
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47. New Testament, Titus, 1.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Commandments • Ten Commandments
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 136; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 245
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1.14 ἵνα ὑγιαίνωσιν ἐν τῇ πίστει, μὴ προσέχοντες Ἰουδαϊκοῖς μύθοις καὶ ἐντολαῖς ἀνθρώπων ἀποστρεφομένων τὴν ἀλήθειαν.'' None | sup>
1.14 not paying attention to Jewish fables and commandments of men who turn away from the truth. '' None |
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48. New Testament, John, 7.23, 13.8, 13.35, 18.28, 19.32-19.36 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Commandment/Commandments • Commandments • Double Love Commandment • Dream commands, transgressive, taboo-breaking • Torah and Prophets, Commandments • command to love • commandment • commandments • love, martyrdom fulfilling command to • martyrdom fulfillment of command to love • parrhesia (παρρησία), in commanding God
Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 174; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 231; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 495; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 236; Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 50; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 91; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 133; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 179
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7.23 εἰ περιτομὴν λαμβάνει ὁ ἄνθρωπος ἐν σαββάτῳ ἵνα μὴ λυθῇ ὁ νόμος Μωυσέως, ἐμοὶ χολᾶτε ὅτι ὅλον ἄνθρωπον ὑγιῆ ἐποίησα ἐν σαββάτῳ;
13.8 λέγει αὐτῷ Πέτρος Οὐ μὴ νίψῃς μου τοὺς πόδας εἰς τὸν αἰῶνα. ἀπεκρίθη Ἰησοῦς αὐτῷ Ἐὰν μὴ νίψω σε, οὐκ ἔχεις μέρος μετʼ ἐμοῦ.
13.35 ἐν τούτῳ γνώσονται πάντες ὅτι ἐμοὶ μαθηταί ἐστε, ἐὰν ἀγάπην ἔχητε ἐν ἀλλήλοις.
18.28 Ἄγουσιν οὖν τὸν Ἰησοῦν ἀπὸ τοῦ Καιάφα εἰς τὸ πραιτώριον· ἦν δὲ πρωί· καὶ αὐτοὶ οὐκ εἰσῆλθον εἰς τὸ πραιτώριον, ἵνα μὴ μιανθῶσιν ἀλλὰ φάγωσιν τὸ πάσχα.
19.32 ἦλθον οὖν οἱ στρατιῶται, καὶ τοῦ μὲν πρώτου κατέαξαν τὰ σκέλη καὶ τοῦ ἄλλου τοῦ συνσταυρωθέντος αὐτῷ· 19.33 ἐπὶ δὲ τὸν Ἰησοῦν ἐλθόντες, ὡς εἶδον ἤδη αὐτὸν τεθνηκότα, οὐ κατέαξαν αὐτοῦ τὰ σκέλη, 19.34 ἀλλʼ εἷς τῶν στρατιωτῶν λόγχῃ αὐτοῦ τὴν πλευρὰν ἔνυξεν, καὶ ἐξῆλθεν εὐθὺς αἷμα καὶ ὕδωρ. 19.35 καὶ ὁ ἑωρακὼς μεμαρτύρηκεν, καὶ ἀληθινὴ αὐτοῦ ἐστὶν ἡ μαρτυρία, καὶ ἐκεῖνος οἶδεν ὅτι ἀληθῆ λέγει, ἵνα καὶ ὑμεῖς πιστεύητε. 19.36 ἐγένετο γὰρ ταῦτα ἵνα ἡ γραφὴ πληρωθῇ Ὀστοῦν οὐ συντριβήσεται αὐτοῦ.'' None | sup>
7.23 If a boy receives circumcision on the Sabbath, that the law of Moses may not be broken, are you angry with me, because I made a man every bit whole on the Sabbath?
13.8 Peter said to him, "You will never wash my feet!"Jesus answered him, "If I don\'t wash you, you have no part with me."
13.35 By this everyone will know that you are my disciples, if you have love for one another."' "
18.28 They led Jesus therefore from Caiaphas into the Praetorium. It was early, and they themselves didn't enter into the Praetorium, that they might not be defiled, but might eat the Passover. " 19.32 Therefore the soldiers came, and broke the legs of the first, and of the other who was crucified with him; ' "19.33 but when they came to Jesus, and saw that he was already dead, they didn't break his legs. " '19.34 However one of the soldiers pierced his side with a spear, and immediately blood and water came out. 19.35 He who has seen has testified, and his testimony is true. He knows that he tells the truth, that you may believe. 19.36 For these things happened, that the Scripture might be fulfilled, "A bone of him will not be broken."'' None |
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49. New Testament, Luke, 1.5-1.23, 1.34-1.36, 1.72-1.73, 4.8, 6.20, 6.45, 9.28-9.36, 10.25-10.28, 11.20, 24.44 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Commandment • Commandments • Commandments (of God) • Decalogue / Ten Commandments • Double Love Commandment • Dream commands • Exegesis, exegetical, interpretation of Scripture, Jesus’ command of scriptural exegesis • Torah and Prophets, Commandments • commanding (organ of the soul), governing (element) • commandments • commandments, love your neighbor
Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 149; Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 110; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 233; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 245, 348; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 500; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 64; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 23, 119; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 307; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 96, 108; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 179, 207
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1.5 ΕΓΕΝΕΤΟ ἐν ταῖς ἡμέραις Ἡρῴδου βασιλέως τῆς Ἰουδαίας ἱερεύς τις ὀνόματι Ζαχαρίας ἐξ ἐφημερίας Ἀβιά, καὶ γυνὴ αὐτῷ ἐκ τῶν θυγατέρων Ἀαρών, καὶ τὸ ὄνομα αὐτῆς Ἐλεισάβετ. 1.6 ἦσαν δὲ δίκαιοι ἀμφότεροι ἐναντίον τοῦ θεοῦ, πορευόμενοι ἐν πάσαις ταῖς ἐντολαῖς καὶ δικαιώμασιν τοῦ κυρίου ἄμεμπτοι. 1.7 καὶ οὐκ ἦν αὐτοῖς τέκνον, καθότι ἦν ἡ Ἐλεισάβετ στεῖρα, καὶ ἀμφότεροι προβεβηκότες ἐν ταῖς ἡμέραις αὐτῶν ἦσαν. 1.8 Ἐγένετο δὲ ἐν τῷ ἱερατεύειν αὐτὸν ἐν τῇ τάξει τῆς ἐφημερίας αὐτοῦ ἔναντι τοῦ θεοῦ 1.9 κατὰ τὸ ἔθος τῆς ἱερατίας ἔλαχε τοῦ θυμιᾶσαι εἰσελθὼν εἰς τὸν ναὸν τοῦ κυρίου, 1.10 καὶ πᾶν τὸ πλῆθος ἦν τοῦ λαοῦ προσευχόμενον ἔξω τῇ ὥρᾳ τοῦ θυμιάματος· 1.11 ὤφθη δὲ αὐτῷ ἄγγελος Κυρίου ἑστὼς ἐκ δεξιῶν τοῦ θυσιαστηρίου τοῦ θυμιάματος. 1.12 καὶ ἐταράχθη Ζαχαρίας ἰδών, καὶ φόβος ἐπέπεσεν ἐπʼ αὐτόν. 1.13 εἶπεν δὲ πρὸς αὐτὸν ὁ ἄγγελος Μὴ φοβοῦ, Ζαχαρία, διότι εἰσηκούσθη ἡ δέησίς σου, καὶ ἡ γυνή σου Ἐλεισάβετ γεννήσει υἱόν σοι, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰωάνην· 1.14 καὶ ἔσται χαρά σοι καὶ ἀγαλλίασις, καὶ πολλοὶ ἐπὶ τῇ γενέσει αὐτοῦ χαρήσονται· 1.15 ἔσται γὰρ μέγας ἐνώπιον Κυρίου, καὶ οἶνον καὶ σίκερα οὐ μὴ πίῃ, καὶ πνεύματος ἁγίου πλησθήσεται ἔτι ἐκ κοιλίας μητρὸς αὐτοῦ, 1.16 καὶ πολλοὺς τῶν υἱῶν Ἰσραὴλ ἐπιστρέψει ἐπὶ Κύριον τὸν θεὸν αὐτῶν· 1.17 καὶ αὐτὸς προελεύσεται ἐνώπιον αὐτοῦ ἐν πνεύματι καὶ δυνάμει Ἠλεία, ἐπιστρέψαι καρδίας πατέρων ἐπὶ τέκνα καὶ ἀπειθεῖς ἐν φρονήσει δικαίων, ἑτοιμάσαι Κυρίῳ λαὸν κατεσκευασμένον. 1.18 καὶ εἶπεν Ζαχαρίας πρὸς τὸν ἄγγελον Κατὰ τί γνώσομαι τοῦτο; ἐγὼ γάρ εἰμι πρεσβύτης καὶ ἡ γυνή μου προβεβηκυῖα ἐν ταῖς ἡμέραις αὐτῆς. 1.19 καὶ ἀποκριθεὶς ὁ ἄγγελος εἶπεν αὐτῷ Ἐγώ εἰμι Γαβριὴλ ὁ παρεστηκὼς ἐνώπιον τοῦ θεοῦ, καὶ ἀπεστάλην λαλῆσαι πρὸς σὲ καὶ εὐαγγελίσασθαί σοι ταῦτα· 1.20 καὶ ἰδοὺ ἔσῃ σιωπῶν καὶ μὴ δυνάμενος λαλῆσαι ἄχρι ἧς ἡμέρας γένηται ταῦτα, ἀνθʼ ὧν οὐκ ἐπίστευσας τοῖς λόγοις μου, οἵτινες πληρωθήσονται εἰς τὸν καιρὸν αὐτῶν. 1.21 καὶ ἦν ὁ λαὸς προσδοκῶν τὸν Ζαχαρίαν, καὶ ἐθαύμαζον ἐν τῷ χρονίζειν ἐν τῷ ναῷ αὐτόν. 1.22 ἐξελθὼν δὲ οὐκ ἐδύνατο λαλῆσαι αὐτοῖς, καὶ ἐπέγνωσαν ὅτι ὀπτασίαν ἑώρακεν ἐν τῷ ναῷ· καὶ αὐτὸς ἦν διανεύων αὐτοῖς, καὶ διέμενεν κωφός. 1.23 Καὶ ἐγένετο ὡς ἐπλήσθησαν αἱ ἡμέραι τῆς λειτουργίας αὐτοῦ, ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ.
1.34 εἶπεν δὲ Μαριὰμ πρὸς τὸν ἄγγελον Πῶς ἔσται τοῦτο, ἐπεὶ ἄνδρα οὐ γινώσκω; 1.35 καὶ ἀποκριθεὶς ὁ ἄγγελος εἶπεν αὐτῇ Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σέ, καὶ δύναμις Ὑψίστου ἐπισκιάσει σοι· διὸ καὶ τὸ γεννώμενον ἅγιον κληθήσεται, υἱὸς θεοῦ· 1.36 καὶ ἰδοὺ Ἐλεισάβετ ἡ συγγενίς σου καὶ αὐτὴ συνείληφεν υἱὸν ἐν γήρει αὐτῆς, καὶ οὗτος μὴν ἕκτος ἐστὶν αὐτῇ τῇ καλουμένῃ στείρᾳ·
1.72 ποιῆσαι ἔλεος μετὰ τῶν πατέρων ἡμῶν καὶ μνησθῆναι διαθήκης ἁγίας αὐτοῦ, 1.73 ὅρκον ὃν ὤμοσεν πρὸς Ἀβραὰμ τὸν πατέρα ἡμῶν,
4.8 καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτῷ Γέγραπται Κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις.
6.20 Καὶ αὐτὸς ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ εἰς τοὺς μαθητὰς αὐτοῦ ἔλεγεν Μακάριοι οἱ πτωχοί, ὅτι ὑμετέρα ἐστὶν ἡ βασιλεία τοῦ θεοῦ.
6.45 ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ τῆς καρδίας προφέρει τὸ ἀγαθόν, καὶ ὁ πονηρὸς ἐκ τοῦ πονηροῦ προφέρει τὸ πονηρόν· ἐκ γὰρ περισσεύματος καρδίας λαλεῖ τὸ στόμα αὐτοῦ.
9.28 Ἐγένετο δὲ μετὰ τοὺς λόγους τούτους ὡσεὶ ἡμέραι ὀκτὼ παραλαβὼν Πέτρον καὶ Ἰωάνην καὶ Ἰάκωβον ἀνέβη εἰς τὸ ὄρος προσεύξασθαι. 9.29 καὶ ἐγένετο ἐν τῷ προσεύχεσθαι αὐτὸν τὸ εἶδος τοῦ προσώπου αὐτοῦ ἕτερον καὶ ὁ ἱματισμὸς αὐτοῦ λευκὸς ἐξαστράπτων. 9.30 καὶ ἰδοὺ ἄνδρες δύο συνελάλουν αὐτῷ, οἵτινες ἦσαν Μωυσῆς καὶ Ἠλείας, 9.31 οἳ ὀφθέντες ἐν δόξῃ ἔλεγον τὴν ἔξοδον αὐτοῦ ἣν ἤμελλεν πληροῦν ἐν Ἰερουσαλήμ. 9.32 ὁ δὲ Πέτρος καὶ οἱ σὺν αὐτῷ ἦσαν βεβαρημένοι ὕπνῳ· διαγρηγορήσαντες δὲ εἶδαν τὴν δόξαν αὐτοῦ καὶ τοὺς δύο ἄνδρας τοὺς συνεστῶτας αὐτῷ. 9.33 καὶ ἐγένετο ἐν τῷ διαχωρίζεσθαι αὐτοὺς ἀπʼ αὐτοῦ εἶπεν ὁ Πέτρος πρὸς τὸν Ἰησοῦν Ἐπιστάτα, καλόν ἐστιν ἡμᾶς ὧδε εἶναι, καὶ ποιήσωμεν σκηνὰς τρεῖς, μίαν σοὶ καὶ μίαν Μωυσεῖ καὶ μίαν Ἠλείᾳ, μὴ εἰδὼς ὃ λέγει. 9.34 ταῦτα δὲ αὐτοῦ λέγοντος ἐγένετο νεφέλη καὶ ἐπεσκίαζεν αὐτούς· ἐφοβήθησαν δὲ ἐν τῷ εἰσελθεῖν αὐτοὺς εἰς τὴν νεφέλην. 9.35 καὶ φωνὴ ἐγένετο ἐκ τῆς νεφέλης λέγουσα Οὗτός ἐστιν ὁ υἱός μου ὁ ἐκλελεγμένος, αὐτοῦ ἀκούετε. 9.36 καὶ ἐν τῷ γενέσθαι τὴν φωνὴν εὑρέθη Ἰησοῦς μόνος. καὶ αὐτοὶ ἐσίγησαν καὶ οὐδενὶ ἀπήγγειλαν ἐν ἐκείναις ταῖς ἡμέραις οὐδὲν ὧν ἑώρακαν.
10.25 Καὶ ἰδοὺ νομικός τις ἀνέστη ἐκπειράζων αὐτὸν λέγων Διδάσκαλε, τί ποιήσας ζωὴν αἰώνιον κληρονομήσω; 10.26 ὁ δὲ εἶπεν πρὸς αὐτόν Ἐν τῷ νόμῳ τί γέγραπται; πῶς ἀναγινώσκεις; 10.27 ὁ δὲ ἀποκριθεὶς εἶπεν Ἀγαπήσεις Κύριον τὸν θεόν σου ἐξ ὅλης καρδίας σου καὶ ἐν ὅλη τῇ ψυχῇ σου καὶ ἐν ὅλῃ τῇ ἰσχύι σου καὶ ἐν ὅλῃ τῇ διανοίᾳ σου, καὶ τὸν πλησίον σου ὡς σεαυτόν. 10.28 εἶπεν δὲ αὐτῷ Ὀρθῶς ἀπεκρίθης· τοῦτο ποίει καὶ ζήσῃ.
11.20 εἰ δὲ ἐν δακτύλῳ θεοῦ ἐγὼ ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφʼ ὑμᾶς ἡ βασιλεία τοῦ θεοῦ.
24.44 Εἶπεν δὲ πρὸς αὐτούς Οὗτοι οἱ λόγοι μου οὓς ἐλάλησα πρὸς ὑμᾶς ἔτι ὢν σὺν ὑμῖν, ὅτι δεῖ πληρωθῆναι πάντα τὰ γεγραμμένα ἐν τῷ νόμῳ Μωυσέως καὶ τοῖς προφήταις καὶ Ψαλμοῖς περὶ ἐμοῦ.'' None | sup>
1.5 There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the priestly division of Abijah. He had a wife of the daughters of Aaron, and her name was Elizabeth. 1.6 They were both righteous before God, walking blamelessly in all the commandments and ordices of the Lord. 1.7 But they had no child, because Elizabeth was barren, and they both were well advanced in years. ' "1.8 Now it happened, while he executed the priest's office before God in the order of his division, " "1.9 according to the custom of the priest's office, his lot was to enter into the temple of the Lord and burn incense. " '1.10 The whole multitude of the people were praying outside at the hour of incense. 1.11 An angel of the Lord appeared to him, standing on the right side of the altar of incense. 1.12 Zacharias was troubled when he saw him, and fear fell upon him. 1.13 But the angel said to him, "Don\'t be afraid, Zacharias, because your request has been heard, and your wife, Elizabeth, will bear you a son, and you shall call his name John. 1.14 You will have joy and gladness; and many will rejoice at his birth. ' "1.15 For he will be great in the sight of the Lord, and he will drink no wine nor strong drink. He will be filled with the Holy Spirit, even from his mother's womb. " '1.16 He will turn many of the children of Israel to the Lord, their God. 1.17 He will go before him in the spirit and power of Elijah, \'to turn the hearts of the fathers to the children,\' and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord." 1.18 Zacharias said to the angel, "How can I be sure of this? For I am an old man, and my wife is well advanced in years." 1.19 The angel answered him, "I am Gabriel, who stands in the presence of God. I was sent to speak to you, and to bring you this good news. 1.20 Behold, you will be silent and not able to speak, until the day that these things will happen, because you didn\'t believe my words, which will be fulfilled in their proper time." 1.21 The people were waiting for Zacharias, and they marveled that he delayed in the temple. 1.22 When he came out, he could not speak to them, and they perceived that he had seen a vision in the temple. He continued making signs to them, and remained mute. 1.23 It happened, when the days of his service were fulfilled, he departed to his house.
1.34 Mary said to the angel, "How can this be, seeing I am a virgin?" 1.35 The angel answered her, "The Holy Spirit will come on you, and the power of the Most High will overshadow you. Therefore also the holy one who is born from you will be called the Son of God. 1.36 Behold, Elizabeth, your relative, also has conceived a son in her old age; and this is the sixth month with her who was called barren.
1.72 To show mercy towards our fathers, To remember his holy covet, 1.73 The oath which he spoke to Abraham, our father,
4.8 Jesus answered him, "Get behind me Satan! For it is written, \'You shall worship the Lord your God, and him only shall you serve.\'"
6.20 He lifted up his eyes to his disciples, and said, "Blessed are you poor, For yours is the Kingdom of God.
6.45 The good man out of the good treasure of his heart brings out that which is good, and the evil man out of the evil treasure of his heart brings out that which is evil, for out of the abundance of the heart, his mouth speaks.
9.28 It happened about eight days after these sayings, that he took with him Peter, John, and James, and went up onto the mountain to pray. 9.29 As he was praying, the appearance of his face was altered, and his clothing became white and dazzling. 9.30 Behold, two men were talking with him, who were Moses and Elijah, 9.31 who appeared in glory, and spoke of his departure, which he was about to accomplish at Jerusalem. 9.32 Now Peter and those who were with him were heavy with sleep, but when they were fully awake, they saw his glory, and the two men who stood with him. 9.33 It happened, as they were parting from him, that Peter said to Jesus, "Master, it is good for us to be here. Let\'s make three tents: one for you, and one for Moses, and one for Elijah," not knowing what he said. 9.34 While he said these things, a cloud came and overshadowed them, and they were afraid as they entered into the cloud. 9.35 A voice came out of the cloud, saying, "This is my beloved Son. Listen to him!" 9.36 When the voice came, Jesus was found alone. They were silent, and told no one in those days any of the things which they had seen.
10.25 Behold, a certain lawyer stood up and tested him, saying, "Teacher, what shall I do to inherit eternal life?" 10.26 He said to him, "What is written in the law? How do you read it?" 10.27 He answered, "You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and your neighbor as yourself." 10.28 He said to him, "You have answered correctly. Do this, and you will live."
11.20 But if I by the finger of God cast out demons, then the Kingdom of God has come to you.
24.44 He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled."'' None |
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50. New Testament, Mark, 7.1-7.2, 7.10, 7.21-7.22, 10.2-10.9, 10.19, 12.18-12.34 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Commandment/Commandments • Commandments • Divine command, refusal • Divine/God,, Command • Double Love Commandment • Dream commands, transgressive, taboo-breaking • Dream commands, violation of sacred law • Ten Commandments • Ten Commandments (Decalogue) • celibates, commandments, abolition of • commandments • commandments, love your neighbor • friendship, based on first two commandments • misiwi/commands/precepts
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 326; Alexander (2013), Gender and Timebound Commandments in Judaism. 149; Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 111, 112, 113, 114; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 246; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 136; Conybeare (2000), Abused Bodies in Roman Epic, 64, 75; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 245; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 494, 495; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 158; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 80, 81, 91, 263; Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 117; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 38, 66
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7.1 Καὶ συνἄγονται πρὸς αὐτὸν οἱ Φαρισαῖοι καί τινες τῶν γραμματέων ἐλθόντες ἀπὸ Ἰεροσολύμων 7.2 καὶ ἰδόντες τινὰς τῶν μαθητῶν αὐτοῦ ὅτι κοιναῖς χερσίν, τοῦτʼ ἔστιν ἀνίπτοις, ἐσθίουσιν τοὺς ἄρτους.
7.10 Μωυσῆς γὰρ εἶπεν Τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, καί Ὁ κακολογῶν πατέρα ἢ μητερα θανάτῳ τελευτάτω·
7.21 ἔσωθεν γὰρ ἐκ τῆς καρδίας τῶν ἀνθρώπων οἱ διαλογισμοὶ οἱ κακοὶ ἐκπορεύονται, πορνεῖαι, κλοπαί, φόνοι, 7.22 μοιχεῖαι, πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς πονηρός, βλασφημία, ὑπερηφανία, ἀφροσύνη·
10.2 Καὶ προσελθόντες Φαρισαῖοι ἐπηρώτων αὐτὸν εἰ ἔξεστιν ἀνδρὶ γυναῖκα ἀπολῦσαι, πειράζοντες αὐτόν. 10.3 ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Τί ὑμῖν ἐνετείλατο Μωυσῆς; 10.4 οἱ δὲ εἶπαν Ἐπέτρεψεν Μωυσῆς βιβλίον ἀποστασίου γράψαι καὶ ἀπολῦσαι. 10.5 ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Πρὸς τὴν σκληροκαρδίαν ὑμῶν ἔγραψεν ὑμῖν τὴν ἐντολὴν ταύτην· 10.6 ἀπὸ δὲ ἀρχῆς κτίσεως ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς· 10.7 ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα, 10.8 καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν· ὥστε οὐκέτι εἰσὶν δύο ἀλλὰ μία σάρξ· 10.9 ὃ οὖν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω.
10.19 τὰς ἐντολὰς οἶδας Μὴ φονεύσῃς, Μὴ μοιχεύσῃς, Μὴ κλέψῃς, Μὴ ψευδομαρτυρήσῃς, Μὴ ἀποστερήσῃς, Τίμα τὸν πατέρα σου καὶ τὴν μητέρα.
12.18 Καὶ ἔρχονται Σαδδουκαῖοι πρὸς αὐτόν, οἵτινες λέγουσιν ἀνάστασιν μὴ εἶναι, καὶ ἐπηρώτων αὐτὸν λέγοντες 12.19 Διδάσκαλε, Μωυσῆς ἔγραψεν ἡμῖν ὅτι ἐάν τινος ἀδελφὸς ἀποθάνῃ καὶ καταλίπῃ γυναῖκα καὶ μὴ ἀφῇ τέκνον, ἵνα λάβῃ ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα καὶ ἐξαναστήσῃ σπέρμα τῷ ἀδελφῷ αὐτοῦ. 12.20 ἑπτὰ ἀδελφοὶ ἦσαν· καὶ ὁ πρῶτος ἔλαβεν γυναῖκα, καὶ ἀποθνήσκων οὐκ ἀφῆκεν σπέρμα· 12.21 καὶ ὁ δεύτερος ἔλαβεν αὐτήν, καὶ ἀπέθανεν μὴ καταλιπὼν σπέρμα, καὶ ὁ τρίτος ὡσαύτως· 12.22 καὶ οἱ ἑπτὰ οὐκ ἀφῆκαν σπέρμα· ἔσχατον πάντων καὶ ἡ γυνὴ ἀπέθανεν. 12.23 ἐν τῇ ἀναστάσει τίνος αὐτῶν ἔσται γυνή; οἱ γὰρ ἑπτὰ ἔσχον αὐτὴν γυναῖκα. 12.24 ἔφη αὐτοῖς ὁ Ἰησοῦς Οὐ διὰ τοῦτο πλανᾶσθε μὴ εἰδότες τὰς γραφὰς μηδὲ τὴν δύναμιν τοῦ θεοῦ; 12.25 ὅταν γὰρ ἐκ νεκρῶν ἀναστῶσιν, οὔτε γαμοῦσιν οὔτε γαμίζονται, ἀλλʼ εἰσὶν ὡς ἄγγελοι ἐν τοῖς οὐρανοῖς· 12.26 περὶ δὲ τῶν νεκρῶν ὅτι ἐγείρονται οὐκ ἀνέγνωτε ἐν τῇ βίβλῳ Μωυσέως ἐπὶ τοῦ βάτου πῶς εἶπεν αὐτῷ ὁ θεὸς λέγων Ἐγὼ ὁ θεὸς Ἀβραὰμ καὶ θεὸς Ἰσαὰκ καὶ θεὸς Ἰακώβ; 12.27 οὐκ ἔστιν θεὸς νεκρῶν ἀλλὰ ζώντων· πολὺ πλανᾶσθε. 12.28 Καὶ προσελθὼν εἷς τῶν γραμματέων ἀκούσας αὐτῶν συνζητούντων, εἰδὼς ὅτι καλῶς ἀπεκρίθη αὐτοῖς, ἐπηρώτησεν αὐτόν Ποία ἐστὶν ἐντολὴ πρώτη πάντων; 12.29 ἀπεκρίθη ὁ Ἰησοῦς ὅτι Πρώτη ἐστίν Ἄκουε, Ἰσραήλ, Κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστίν, 12.30 καὶ ἀγαπήσεις Κύριον τὸν θεόν σου ἐξ ὅλης καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς διανοίας σου καὶ ἐξ ὅλης τῆς ἰσχύος σου. 12.31 δευτέρα αὕτη Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. μείζων τούτων ἄλλη ἐντολὴ οὐκ ἔστιν. 12.32 Εἶπεν αὐτῷ ὁ γραμματεύς Καλῶς, διδάσκαλε, ἐπʼ ἀληθείας εἶπες ὅτι εἷς ἐστὶν καὶ οὐκ ἔστιν ἄλλος πλὴν αὐτοῦ· 12.33 καὶ τὸ ἀγαπᾷν αὐτὸν ἐξ ὅλης καρδίας καὶ ἐξ ὅλης τῆς συνέσεως καὶ ἐξ ὅλης τῆς ἰσχύος καὶ τὸ ἀγαπᾷν τὸν πλησίον ὡς ἑαυτὸν περισσότερόν ἐστιν πάντων τῶν ὁλοκαυτωμάτων καὶ θυσιῶν. 12.34 καὶ ὁ Ἰησοῦς ἰδὼν αὐτὸν ὅτι νουνεχῶς ἀπεκρίθη εἶπεν αὐτῷ Οὐ μακρὰν εἶ ἀπὸ τῆς βασιλείας τοῦ θεοῦ. Καὶ οὐδεὶς οὐκέτι ἐτόλμα αὐτὸν ἐπερωτῆσαι.'' None | sup>
7.1 Then the Pharisees, and some of the scribes gathered together to him, having come from Jerusalem. 7.2 Now when they saw some of his disciples eating bread with defiled, that is, unwashed, hands, they found fault. ' "
7.10 For Moses said, 'Honor your father and your mother;' and, 'He who speaks evil of father or mother, let him be put to death.' " 7.21 For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts, 7.22 covetings, wickedness, deceit, lustful desires, an evil eye, blasphemy, pride, and foolishness.
10.2 Pharisees came to him testing him, and asked him, "Is it lawful for a man to divorce his wife?" 10.3 He answered, "What did Moses command you?" 10.4 They said, "Moses allowed a certificate of divorce to be written, and to divorce her." 10.5 But Jesus said to them, "For your hardness of heart, he wrote you this commandment. ' "10.6 But from the beginning of the creation, 'God made them male and female. " '10.7 For this cause a man will leave his father and mother, and will join to his wife, ' "10.8 and the two will become one flesh,' so that they are no longer two, but one flesh. " '10.9 What therefore God has joined together, let no man separate."
10.19 You know the commandments: \'Do not murder,\' \'Do not commit adultery,\' \'Do not steal,\' \'Do not give false testimony,\' \'Do not defraud,\' \'Honor your father and mother.\'"
12.18 There came to him Sadducees, who say that there is no resurrection. They asked him, saying, 12.19 "Teacher, Moses wrote to us, \'If a man\'s brother dies, and leaves a wife behind him, and leaves no children, that his brother should take his wife, and raise up offspring for his brother.\ '12.20 There were seven brothers. The first took a wife, and dying left no offspring. 12.21 The second took her, and died, leaving no children behind him. The third likewise; 12.22 and the seven took her and left no children. Last of all the woman also died. 12.23 In the resurrection, when they rise, whose wife will she be of them? For the seven had her as a wife." 12.24 Jesus answered them, "Isn\'t this because you are mistaken, not knowing the Scriptures, nor the power of God? 12.25 For when they will rise from the dead, they neither marry, nor are given in marriage, but are like angels in heaven. ' "12.26 But about the dead, that they are raised; haven't you read in the book of Moses, about the Bush, how God spoke to him, saying, 'I am the God of Abraham, the God of Isaac, and the God of Jacob?' " '12.27 He is not the God of the dead, but of the living. You are therefore badly mistaken." 12.28 One of the scribes came, and heard them questioning together. Knowing that he had answered them well, asked him, "Which commandment is the greatest of all?" 12.29 Jesus answered, "The greatest is, \'Hear, Israel, the Lord our God, the Lord is one: ' "12.30 you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.' This is the first commandment. " '12.31 The second is like this, \'You shall love your neighbor as yourself.\' There is no other commandment greater than these." 12.32 The scribe said to him, "Truly, teacher, you have said well that he is one, and there is none other but he, 12.33 and to love him with all the heart, and with all the understanding, with all the soul, and with all the strength, and to love his neighbor as himself, is more important than all whole burnt offerings and sacrifices." 12.34 When Jesus saw that he answered wisely, he said to him, "You are not far from the Kingdom of God."No one dared ask him any question after that. '' None |
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51. New Testament, Matthew, 2.20, 4.4, 5.19-5.48, 6.33, 7.12, 7.21, 12.28, 15.1, 15.4, 19.4-19.6, 19.8, 19.12, 21.21, 22.34-22.40 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Archangel, Commands of • Commandment • Commandment/Commandments • Commandments • Commandments (of God) • Divine command, refusal • Divine/God,, Command • Double Love Commandment • Dream commands • Exegesis, exegetical, interpretation of Scripture, Jesus’ command of scriptural exegesis • Fifth commandment, Jesus and • Ten Commandments • Torah and Prophets, Commandments • celibates, commandments, abolition of • commandments • commandments (mitzvot), in the Ten Commandments • commandments, love your neighbor • “Increase and Multiply” command
Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 149; Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 110; Allison (2018), 4 Baruch, 346; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 290; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 231, 232, 245, 246; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 136; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 245; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 495; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 64; Levison (2009), Filled with the Spirit, 382; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 1, 158; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 78, 110; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 45; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 96, 108, 111, 112, 113, 121, 122; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 171; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 376
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2.20 λέγων Ἐγερθεὶς παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ πορεύου εἰς γῆν Ἰσραήλ, τεθνήκασιν γὰρ οἱ ζητοῦντες τὴν ψυχὴν τοῦ παιδίου.
4.4 ὁ δὲ ἀποκριθεὶς εἶπεν Γέγραπται Οὐκ ἐπʼ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος, ἀλλʼ ἐπὶ παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος θεοῦ.
5.19 ὃς ἐὰν οὖν λύσῃ μίαν τῶν ἐντολῶν τούτων τῶν ἐλαχίστων καὶ διδάξῃ οὕτως τοὺς ἀνθρώπους, ἐλάχιστος κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν· ὃς δʼ ἂν ποιήσῃ καὶ διδάξῃ, οὗτος μέγας κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν. 5.20 λέγω γὰρ ὑμῖν ὅτι ἐὰν μὴ περισσεύσῃ ὑμῶν ἡ δικαιοσύνη πλεῖον τῶν γραμματέων καὶ Φαρισαίων, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν. 5.21 Ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις Οὐ φονεύσεις· ὃς δʼ ἂν φονεύσῃ, ἔνοχος ἔσται τῇ κρίσει. 5.22 Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ ἔνοχος ἔσται τῇ κρίσει· ὃς δʼ ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ Ῥακά, ἔνοχος ἔσται τῷ συνεδρίῳ· ὃς δʼ ἂν εἴπῃ Μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός. 5.23 ἐὰν οὖν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον κἀκεῖ μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ, 5.24 ἄφες ἐκεῖ τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου, καὶ ὕπαγε πρῶτον διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου. 5.25 ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σου ταχὺ ἕως ὅτου εἶ μετʼ αὐτοῦ ἐν τῇ ὁδῷ, μή ποτέ σε παραδῷ ὁ ἀντίδικος τῷ κριτῇ, καὶ ὁ κριτὴς τῷ ὑπηρέτῃ, καὶ εἰς φυλακὴν βληθήσῃ· 5.26 ἀμὴν λέγω σοι, οὐ μὴ ἐξέλθῃς ἐκεῖθεν ἕως ἂν ἀποδῷς τὸν ἔσχατον κοδράντην. 5.27 Ἠκούσατε ὅτι ἐρρέθη Οὐ μοιχεύσεις. 5.28 Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι αὐτὴν ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. 5.29 εἰ δὲ ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ, συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου βληθῇ εἰς γέενναν· 5.30 καὶ εἰ ἡ δεξιά σου χεὶρ σκανδαλίζει σε, ἔκκοψον αὐτὴν καὶ βάλε ἀπὸ σοῦ, συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου εἰς γέενναν ἀπέλθῃ. 5.31 Ἐρρέθη δέ Ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ, δότω αὐτῇ ἀποστάσιον. 5.32 Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ παρεκτὸς λόγου πορνείας ποιεῖ αὐτὴν μοιχευθῆναι, καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ μοιχᾶται. 5.33 Πάλιν ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις Οὐκ ἐπιορκήσεις, ἀποδώσεις δὲ τῷ κυρίῳ τοὺς ὅρκους σου. 5.34 Ἐγὼ δὲ λέγω ὑμῖν μν̀ ὀμόσαι ὅλως· μήτε ἐν τῷ οὐρανῷ, ὅτι θρόνος ἐστὶν τοῦ θεοῦ· 5.35 μήτε ἐν τῇ γῇ, ὅτι ὑποπόδιόν ἐστιν τῶν ποδῶν αὐτοῦ· μήτε εἰς Ἰεροσόλυμα, ὅτι πόλις ἐστὶν τοῦ μεγάλου βασιλέως· 5.36 μήτε ἐν τῇ κεφαλῇ σου ὀμόσῃς, ὅτι οὐ δύνασαι μίαν τρίχα λευκὴν ποιῆσαι ἢ μέλαιναν. 5.37 ἔστω δὲ ὁ λόγος ὑμῶν ναὶ ναί, οὒ οὔ· τὸ δὲ περισσὸν τούτων ἐκ τοῦ πονηροῦ ἐστίν. 5.38 Ἠκούσατε ὅτι ἐρρέθη Ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος. 5.39 Ἐγὼ δὲ λέγω ὑμῖν μὴ ἀντιστῆναι τῷ πονηρῷ· ἀλλʼ ὅστις σε ῥαπίζει εἰς τὴν δεξιὰν σιαγόνα σου, στρέψον αὐτῷ καὶ τὴν ἄλλην· 5.40 καὶ τῷ θέλοντί σοι κριθῆναι καὶ τὸν χιτῶνά σου λαβεῖν, ἄφες αὐτῷ καὶ τὸ ἱμάτιον· 5.41 καὶ ὅστις σε ἀγγαρεύσει μίλιον ἕν, ὕπαγε μετʼ αὐτοῦ δύο. 5.42 τῷ αἰτοῦντί σε δός, καὶ τὸν θέλοντα ἀπὸ σοῦ δανίσασθαι μὴ ἀποστραφῇς. 5.43 Ἠκούσατε ὅτι ἐρρέθη Ἀγαπήσεις τὸν πλησίον σου καὶ μισήσεις τὸν ἐχθρόν σου. 5.44 Ἐγὼ δὲ λέγω ὑμῖν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς· 5.45 ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. 5.46 ἐὰν γὰρ ἀγαπήσητε τοὺς ἀγαπῶντας ὑμᾶς, τίνα μισθὸν ἔχετε; οὐχὶ καὶ οἱ τελῶναι τὸ αὐτὸ ποιοῦσιν; 5.47 καὶ ἐὰν ἀσπάσησθε τοὺς ἀδελφοὺς ὑμῶν μόνον, τί περισσὸν ποιεῖτε; οὐχὶ καὶ οἱ ἐθνικοὶ τὸ αὐτὸ ποιοῦσιν; 5.48 Ἔσεσθε οὖν ὑμεῖς τέλειοι ὡς ὁ πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστιν.
6.33 ζητεῖτε δὲ πρῶτον τὴν βασιλείαν καὶ τὴν δικαιοσύνην αὐτοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν.
7.12 Πάντα οὖν ὅσα ἐὰν θέλητε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, οὕτως καὶ ὑμεῖς ποιεῖτε αὐτοῖς· οὗτος γάρ ἐστιν ὁ νόμος καὶ οἱ προφῆται.
7.21 Οὐ πᾶς ὁ λέγων μοι Κύριε κύριε εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλʼ ὁ ποιῶν τὸ θέλημα τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς.
12.28 εἰ δὲ ἐν πνεύματι θεοῦ ἐγὼ ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφʼ ὑμᾶς ἡ βασιλεία τοῦ θεοῦ.
15.1 Τότε προσέρχονται τῷ Ἰησοῦ ἀπὸ Ἰεροσολύμων Φαρισαῖοι καὶ γραμματεῖς λέγοντες
15.4 ὁ γὰρ θεὸς εἶπεν Τίμα τὸν πατέρα καὶ τὴν μητέρα, καί Ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω·
19.4 ὁ δὲ ἀποκριθεὶς εἶπεν Οὐκ ἀνέγνωτε ὅτι ὁ κτίσας ἀπʼ ἀρχῆς ἄρσεν καὶ θῆλυ ἐποίησεν αὐτοὺς 19.5 καὶ εἶπεν Ἕνεκα τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα καὶ κολληθήσεται τῇ γυναικὶ αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν; 19.6 ὥστε οὐκέτι εἰσὶν δύο ἀλλὰ σὰρξ μία· ὃ οὖν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω.
19.8 λέγει αὐτοῖς ὅτι Μωυσῆς πρὸς τὴν σκληροκαρδίαν ὑμῶν ἐπέτρεψεν ὑμῖν ἀπολῦσαι τὰς γυναῖκας ὑμῶν, ἀπʼ ἀρχῆς δὲ οὐ γέγονεν οὕτως.
19.12 εἰσὶν γὰρ εὐνοῦχοι οἵτινες ἐκ κοιλίας μητρὸς ἐγεννήθησαν οὕτως, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνουχίσθησαν ὑπὸ τῶν ἀνθρώπων, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν τῶν οὐρανῶν. ὁ δυνάμενος χωρεῖν χωρείτω.
21.21 ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς Ἀμὴν λέγω ὑμῖν, ἐὰν ἔχητε πίστιν καὶ μὴ διακριθῆτε, οὐ μόνον τὸ τῆς συκῆς ποιήσετε, ἀλλὰ κἂν τῷ ὄρει τούτῳ εἴπητε Ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν, γενήσεται·
22.34 Οἱ δὲ Φαρισαῖοι ἀκούσαντες ὅτι ἐφίμωσεν τοὺς Σαδδουκαίους συνήχθησαν ἐπὶ τὸ αὐτό. 22.35 καὶ ἐπηρώτησεν εἷς ἐξ αὐτῶν νομικὸς πειράζων αὐτόν 22.36 Διδάσκαλε, ποία ἐντολὴ μεγάλη ἐν τῷ νόμῳ; 22.37 ὁ δὲ ἔφη αὐτῷ Ἀγαπήσεις Κύριον τὸν θεόν σου ἐν ὅλῃ καρδίᾳ σου καὶ ἐν ὅλῃ τῇ ψυχῇ σου καὶ ἐν ὅλῃ τῇ διανοίᾳ σου· 22.38 αὕτη ἐστὶν ἡ μεγάλη καὶ πρώτη ἐντολή. 22.39 δευτέρα ὁμοία αὕτη Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. 22.40 ἐν ταύταις ταῖς δυσὶν ἐντολαῖς ὅλος ὁ νόμος κρέμαται καὶ οἱ προφῆται.' ' None | sup>
2.20 "Arise and take the young child and his mother, and go into the land of Israel, for those who sought the young child\'s life are dead."
4.4 But he answered, "It is written, \'Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.\'"
5.19 Whoever, therefore, shall break one of these least commandments, and teach others to do so, shall be called least in the Kingdom of Heaven; but whoever shall do and teach them shall be called great in the Kingdom of Heaven. 5.20 For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into the Kingdom of Heaven. 5.21 "You have heard that it was said to the ancient ones, \'You shall not murder;\' and \'Whoever shall murder shall be in danger of the judgment.\ "5.22 But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. " '5.23 "If therefore you are offering your gift at the altar, and there remember that your brother has anything against you, 5.24 leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. 5.25 Agree with your adversary quickly, while you are with him in the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. 5.26 Most assuredly I tell you, you shall by no means get out of there, until you have paid the last penny. 5.27 "You have heard that it was said, \'You shall not commit adultery;\ '5.28 but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 5.29 If your right eye causes you to stumble, pluck it out and throw it away from you. For it is profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna. 5.30 If your right hand causes you to stumble, cut it off, and throw it away from you: for it is profitable for you that one of your members should perish, and not your whole body be thrown into Gehenna. 5.31 "It was also said, \'Whoever shall put away his wife, let him give her a writing of divorce,\ '5.32 but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. 5.33 "Again you have heard that it was said to them of old time, \'You shall not make false vows, but shall perform to the Lord your vows,\ "5.34 but I tell you, don't swear at all: neither by heaven, for it is the throne of God; " '5.35 nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King. ' "5.36 Neither shall you swear by your head, for you can't make one hair white or black. " "5.37 But let your 'Yes' be 'Yes' and your 'No' be 'no.' Whatever is more than these is of the evil one. " '5.38 "You have heard that it was said, \'An eye for an eye, and a tooth for a tooth.\ "5.39 But I tell you, don't resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also. " '5.40 If anyone sues you to take away your coat, let him have your cloak also. 5.41 Whoever compels you to go one mile, go with him two. ' "5.42 Give to him who asks you, and don't turn away him who desires to borrow from you. " '5.43 "You have heard that it was said, \'You shall love your neighbor, and hate your enemy.\ '5.44 But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you, 5.45 that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. ' "5.46 For if you love those who love you, what reward do you have? Don't even the tax collectors do the same? " "5.47 If you only greet your friends, what more do you do than others? Don't even the tax collectors do the same? " '5.48 Therefore you shall be perfect, just as your Father in heaven is perfect. ' "
6.33 But seek first God's Kingdom, and his righteousness; and all these things will be given to you as well. " 7.12 Therefore whatever you desire for men to do to you, you shall also do to them; for this is the law and the prophets. ' "
7.21 Not everyone who says to me, 'Lord, Lord,' will enter into the Kingdom of Heaven; but he who does the will of my Father who is in heaven. " 12.28 But if I by the Spirit of God cast out demons, then the Kingdom of God has come upon you.
15.1 Then Pharisees and scribes came to Jesus from Jerusalem, saying, ' "
15.4 For God commanded, 'Honor your father and your mother,' and, 'He who speaks evil of father or mother, let him be put to death.' " 19.4 He answered, "Haven\'t you read that he who made them from the beginning made them male and female, ' "19.5 and said, 'For this cause a man shall leave his father and mother, and shall join to his wife; and the two shall become one flesh?' " '19.6 So that they are no more two, but one flesh. What therefore God has joined together, don\'t let man tear apart."
19.8 He said to them, "Moses, because of the hardness of your hearts, allowed you to divorce your wives, but from the beginning it has not been so.
19.12 For there are eunuchs who were born that way from their mother\'s womb, and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the Kingdom of Heaven\'s sake. He who is able to receive it, let him receive it."
21.21 Jesus answered them, "Most assuredly I tell you, if you have faith, and don\'t doubt, you will not only do what is done to the fig tree, but even if you told this mountain, \'Be taken up and cast into the sea,\' it would be done.
22.34 But the Pharisees, when they heard that he had put the Sadducees to silence, gathered themselves together. 22.35 One of them, a lawyer, asked him a question, testing him. 22.36 "Teacher, which is the greatest commandment in the law?" 22.37 Jesus said to him, "\'You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.\ '22.38 This is the first and great commandment. ' "22.39 A second likewise is this, 'You shall love your neighbor as yourself.' " '22.40 The whole law and the prophets depend on these two commandments."' ' None |
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52. Plutarch, Aristides, 19.1-19.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Anxiety dreams and nightmares, bizarre commands • Anxiety dreams and nightmares, bizarre commands, extra-oneiric • Anxiety dreams and nightmares, bizarre commands, intra-oneiric • Dream commands, bizarre • Dream commands, extra-oneiric • Dream commands, intra-oneiric • Dream commands, violation of sacred law • Mardonios (Persian commander)
Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 195, 263; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 102
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19.1 οὕτω δὲ τοῦ ἀγῶνος δίχα συνεστῶτος πρῶτοι μὲν ἐώσαντο τοὺς Πέρσας οἱ Λακεδαιμόνιοι· καὶ τὸν Μαρδόνιον ἀνὴρ Σπαρτιάτης ὄνομα Ἀρίμνηστος ἀποκτίννυσι, λίθῳ τὴν κεφαλὴν πατάξας, ὥσπερ αὐτῷ προεσήμανε τὸ ἐν Ἀμφιάρεω μαντεῖον. ἔπεμψε γὰρ ἄνδρα Λυδὸν ἐνταῦθα, Κᾶρα δὲ ἕτερον εἰς Τροφωνίου ὁ ὁ bracketed in Sintenis 2 ; Blass reads εἰς τὸ Πτῷον ὁ with S, after Hercher, thus agreeing with Herodotus viii. 135. Μαρδόνιος· καὶ τοῦτον μὲν ὁ προφήτης Καρικῇ γλώσσῃ προσεῖπεν, 19.2 ὁ δὲ Λυδὸς ἐν τῷ σηκῷ τοῦ Ἀμφιάρεω κατευνασθεὶς ἔδοξεν ὑπηρέτην τινὰ τοῦ θεοῦ παραστῆναι καὶ κελεύειν αὐτὸν ἀπιέναι, μὴ βουλομένου δὲ λίθον εἰς τὴν κεφαλὴν ἐμβαλεῖν μέγαν, ὥστε δόξαι πληγέντα τεθνάναι τὸν ἄνθρωπον· καὶ ταῦτα μὲν οὕτω γενέσθαι λέγεται. τοὺς δὲ φεύγοντας εἰς τὰ ξύλινα τείχη καθεῖρξαν. ὀλίγῳ δʼ ὕστερον Ἀθηναῖοι τοὺς Θηβαίους τρέπονται, τριακοσίους τοὺς ἐπιφανεστάτους καὶ πρώτους διαφθείραντες ἐν αὐτῇ τῇ μάχῃ.'' None | sup>
19.1 19.2 '' None |
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53. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • commandment, commandments • commandments,
Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 82; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 199
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54. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Decalogue / Ten Commandments • commandment/s
Found in books: Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 374, 433, 484, 485, 486; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 70
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55. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Divine commands, violation of sacred law • banquet, and command
Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 39; Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 212
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56. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Diogenes (Macedonian commander) • commander)
Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 134; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 232
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57. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • soul (psyche), commanding faculty • soul, commanding-faculty
Found in books: Hockey (2019), The Role of Emotion in 1 Peter, 58; King (2006), Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity, 193, 215
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58. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Archangel, Commands of • Ten Commandments
Found in books: Allison (2018), 4 Baruch, 277; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 223
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59. Irenaeus, Refutation of All Heresies, 4.14.1, 4.18 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Ten Commandments • commandment, of God in paradise • commandments, divine
Found in books: Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 49; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 193; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 61
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4.14.1 In the beginning, therefore, did God form Adam, not as if He stood in need of man, but that He might have some one upon whom to confer His benefits. For not alone antecedently to Adam, but also before all creation, the Word glorified His Father, remaining in Him; and was Himself glorified by the Father, as He did Himself declare, "Father, glorify Thou Me with the glory which I had with Thee before the world was." Nor did He stand in need of our service when He ordered us to follow Him; but He thus bestowed salvation upon ourselves. For to follow the Saviour is to be a partaker of salvation, and to follow light is to receive light. But those who are in light do not themselves illumine the light, but are illumined and revealed by it: they do certainly contribute nothing to it, but, receiving the benefit, they are illumined by the light. Thus, also, service rendered to God does indeed profit God nothing, nor has God need of human obedience; but He grants to those who follow and serve Him life and in-corruption and eternal glory, bestowing benefit upon those who serve Him, because they do serve Him, and on His followers, because they do follow Him; but does not receive any benefit from them: for He is rich, perfect, and in need of nothing. But for this reason does God demand service from men, in order that, since He is good and merciful, He may benefit those who continue in His service. For, as much as God is in want of nothing, so much does man stand in need of fellowship with God. For this is the glory of man, to continue and remain permanently in God\'s service. Wherefore also did the Lord say to His disciples, "Ye have not chosen Me, but I have chosen you;" indicating that they did not glorify Him when they followed Him; but that, in following the Son of God, they were glorified by Him. And again, "I will, that where I am, there they also may be, that they may behold My glory;" not vainly boasting because of this, but desiring that His disciples should share in His glory: of whom Esaias also says, "I will bring thy seed from the east, and will gather thee from the west; and I will say to the north, Give up; and to the south, Keep not back: bring My sons from far, and My daughters from the ends of the earth; all, as many as have been called in My name: for in My glory I have prepared, and formed, and made him." Inasmuch as then, "wheresoever the carcase is, there shall also the eagles be gathered together," we do participate in the glory of the Lord, who has both formed us, and prepared us for this, that, when we are with Him, we may partake of His glory.' "
4.18 Those born in Cancer are of the following description: size not large, hair like a dog, of a reddish color, small mouth, round head, pointed forehead, grey eyes, sufficiently beautiful, limbs somewhat varying. The same by nature are wicked, crafty, proficients in plans, insatiable, stingy, ungracious, illiberal, useless, forgetful; they neither restore what is another's, nor do they ask back what is their own; as regards friendship, useful. "' None |
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60. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Commandments • commandment, of God in paradise • commandments, divine
Found in books: Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 49, 113; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 91; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 61
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61. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: • Commandments, observance of • Return of lost property, commandment of • reasons for the commandments
Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 271, 272; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 109, 136, 230
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62. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: • Commandment/Commandments • Divine/God,, Command • Shema, commandment of reciting • Torah and Prophets, Commandments • focus more on commandments than on martyrs, love of God
Found in books: Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 250, 251; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 206; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 501, 507; Nikolsky and Ilan (2014), Rabbinic Traditions Between Palestine and Babylonia, 334; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 113
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63. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: • Commandment/Commandments • commandment/s
Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 152, 153; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 488
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64. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Commandment • Commandment/Commandments • Hanukah candles, as timebound commandment to which women are obligated • Passover, four cups of, as timebound commandment to which women are obligated • commandment from which, women are exempt • commandment, ten commandments • hakhel, as timebound commandment to which women are obligated • kiddush hayom, as timebound commandment to which women are obligated • matzah, as timebound commandment to which women are obligated • megillah, as timebound commandment to which women are obligated • shema, as timebound positive commandment • simchah, as timebound commandment to, which women are obligated • sukkah, as timebound positive commandment • tefillin, as timebound positive commandment • timebound positive commandments, contradictory cases • timebound positive commandments, in amoraic period • timebound positive commandments, locus classicus of • timebound positive commandments, prescriptive function of • timebound positive commandments, reading habits that follow from
Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 8, 17, 107, 112, 123, 124, 177; Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 204; Bickart (2022), The Scholastic Culture of the Babylonian Talmud, 45; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 495
| 11b (ישעיהו מה, ז) יוצר אור ובורא חשך,לימא יוצר אור ובורא נוגה,כדכתיב קאמרינן,אלא מעתה (ישעיהו מה, ז) עושה שלום ובורא רע מי קא אמרינן כדכתיב אלא כתיב רע וקרינן הכל לישנא מעליא הכא נמי לימא נוגה לישנא מעליא,אלא אמר רבא כדי להזכיר מדת יום בלילה ומדת לילה ביום,בשלמא מדת לילה ביום כדאמרינן יוצר אור ובורא חשך אלא מדת יום בלילה היכי משכחת לה,אמר אביי גולל אור מפני חשך וחשך מפני אור,ואידך מאי היא אמר רב יהודה אמר שמואל אהבה רבה וכן אורי ליה רבי אלעזר לר\' פדת בריה אהבה רבה,תניא נמי הכי אין אומרים אהבת עולם אלא אהבה רבה ורבנן אמרי אהבת עולם וכן הוא אומר (ירמיהו לא, ג) ואהבת עולם אהבתיך על כן משכתיך חסד,א"ר יהודה אמר שמואל השכים לשנות עד שלא קרא ק"ש צריך לברך משקרא ק"ש א"צ לברך שכבר נפטר באהבה רבה,אמר רב הונא למקרא צריך לברך ולמדרש א"צ לברך,ור\' אלעזר אמר למקרא ולמדרש צריך לברך למשנה א"צ לברך,ור\' יוחנן אמר אף למשנה נמי צריך לברך אבל לתלמוד א"צ לברך,ורבא אמר אף לתלמוד צריך (לחזור ו) לברך,דאמר רב חייא בר אשי זימנין סגיאין הוה קאימנא קמיה דרב לתנויי פרקין בספרא דבי רב הוה מקדים וקא משי ידיה ובריך ומתני לן פרקין.,מאי מברך א"ר יהודה אמר שמואל אשר קדשנו במצותיו וצונו לעסוק בדברי תורה,ור\' יוחנן מסיים בה הכי הערב נא ה\' אלהינו את דברי תורתך בפינו ובפיפיות עמך בית ישראל ונהיה אנחנו וצאצאינו וצאצאי עמך בית ישראל כלנו יודעי שמך ועוסקי תורתך ברוך אתה ה\' המלמד תורה לעמו ישראל,ורב המנונא אמר אשר בחר בנו מכל העמים ונתן לנו את תורתו ברוך אתה ה\' נותן התורה אמר רב המנונא זו היא מעולה שבברכות,הלכך לימרינהו לכולהו:,תנן התם אמר להם הממונה ברכו ברכה אחת והם ברכו וקראו עשרת הדברות שמע והיה אם שמוע ויאמר וברכו את העם ג\' ברכות אמת ויציב ועבודה וברכת כהנים ובשבת מוסיפין ברכה אחת למשמר היוצא,מאי ברכה אחת כי הא דרבי אבא ור\' יוסי בר אבא אקלעו לההוא אתרא בעו מנייהו מאי ברכה אחת לא הוה בידייהו ואתו שיילוהו לרב מתנה לא הוה בידיה אתו שיילוהו לרב יהודה אמר להו הכי אמר שמואל אהבה רבה,ואמר רבי זריקא אמר רבי אמי א"ר שמעון בן לקיש יוצר אור כי אתא רב יצחק בר יוסף אמר הא דרבי זריקא לאו בפירוש אתמר אלא מכללא אתמר דאמר ר\' זריקא א"ר אמי אמר ר\' שמעון בן לקיש זאת אומרת ברכות אין מעכבות זו את זו,אי אמרת בשלמא יוצר אור הוו אמרי היינו דברכות אין מעכבות זו את זו דלא קא אמרי אהבה רבה' ' None | 11b “Who forms light and creates darkness, Who makes peace and creates evil, I am the Lord Who does all these things” (Isaiah 45:7).,With regard to this formula of the blessing, the Gemara asks: Let him say the following formula instead: Who forms light and creates brightness, so as not to mention darkness, which has negative connotations.,The Gemara answers: We say the blessing as the verse is written in the Bible and do not alter the formula that appears in the verse.,The Gemara strongly objects: But if so, what about the continuation of the verse: “Who makes peace and creates evil”? Do we say this blessing as it is written in the Bible? Rather, it is written evil and we euphemistically recite the blessing all things to avoid mention of evil. Here, too, let us euphemistically say brightness instead of darkness.,Rather, Rava said: The reason we recite: “Who creates darkness” is in order to mention the attribute of day at night and the attribute of night during the day, and thereby unify day and night as different parts of a single entity.,The Gemara continues and asks: Granted, the attribute of night is mentioned during the day, as we say: Who forms light and creates darkness, but where do you find the attribute of day mentioned at night? In the blessing over the radiant lights recited at night there is no mention of “Who forms light.”,Abaye said: Nevertheless, the attribute of day is mentioned at night in the words: Rolling away light before the darkness and darkness before the light.,The Gemara asks: And what is the formula of the other blessing recited before Shema? Rav Yehuda said in the name of Shmuel: An abounding love ahava rabba. And Rabbi Elazar instructed his son, Rabbi Pedat, to also say: An abounding love.,That was also taught in a baraita: One does not recite: An eternal love ahavat olam; rather, one recites: An abounding love. And the Rabbis say that one recites: An eternal love, and so it says: “And an eternal love I have loved you, therefore I have drawn you with kindness” (Jeremiah 31:2).,The blessing: An abounding love, is about God’s love for us and includes praise for His giving us the Torah. Therefore, Rav Yehuda said that Shmuel said: One who arose to study, until he recites Shema he must recite a special blessing over the Torah. If he already recited Shema he need not recite that blessing, as he has exempted himself by reciting the blessing of: An abounding love, which includes the components of the blessing over the Torah.,Having mentioned the blessing recited over Torah, the Gemara focuses on a dispute over what constitutes Torah in terms of requiring a blessing. Rav Huna said: For the study of Bible, one must recite a blessing, as it is the word of God, and for halakhic midrash, the derivation of halakhot from verses, one need not recite a blessing.,And Rabbi Elazar said: For Bible and midrash, which includes halakhot derived from verses themselves, one must recite a blessing; for Mishna, which is only comprised of halakhic rulings issued by the Sages, one need not recite a blessing.,And Rabbi Yoḥa said: Even for Mishna, which includes final, binding halakhic rulings, one must recite a blessing as well, but for Talmud, which comprises a study of the Mishna and the rationales for its rulings, one need not recite a blessing.,And Rava said: Even for Talmud, which is the means to analyze the significance of the halakhot, and is the only form of Torah study that leads one to its true meaning, one must recite a blessing.,This statement is supported by the practical halakha derived from observation of Rav’s practice. His student, Rav Ḥiyya bar Ashi, said: Many times I stood before Rav to study our chapter in the Sifra, also known as Torat Kohanim, the halakhic midrash on Leviticus, of the school of Rav, and I saw that Rav would first wash his hands, then recite a blessing, and only then he would teach us our chapter. This demonstrates that even before their study of Torat Kohanim, which, due to Rav’s explanation of the reasons behind the halakhot, was the equivalent of studying Talmud, one must recite a blessing.,The Gemara clarifies: What formula of blessings does he recite? There is a dispute over the formula of the blessings as well. Rav Yehuda said that Shmuel said: The formula of this blessing is like the standard formula for blessings recited over other mitzvot: Blessed are You, Lord our God, King of the universe, Who sanctified us with his mitzvot and commanded us to engage in matters of Torah.,And Rabbi Yoḥa concludes the blessing by adding the following: Lord our God, make the words of Your Torah sweet in our mouths and in the mouths of Your people, the house of Israel, so that we and our descendants and the descendants of Your people, the house of Israel, may be those who know Your name and engage in Your Torah. Blessed are You, Lord, Who teaches Torah to His people Israel.,And Rav Hamnuna said an additional formula: Who has chosen us from all the peoples and given us His Torah. Blessed are You, Lord, Giver of the Torah. With regard to this formula, Rav Hamnuna said: This concise blessing is the most outstanding of all the blessings over the Torah, as it combines thanks to God for giving us the Torah as well as acclaim for the Torah and for Israel.,Since several formulas for the blessing over Torah were suggested, each with its own distinct advantage, the Gemara concludes: Therefore, let us recite them all as blessings over the Torah.,The Gemara returns to dealing with the blessings that accompany Shema, and describes the practice in the Temple. We learned there, in a mishna in tractate Tamid: In the morning the deputy High Priest appointed to oversee activity in the Temple, said to the priests who were members of the priestly watch mishmar on duty that week: Recite a single blessing. The members of the priestly watch recited a blessing, and read the Ten Commandments, Shema, VeHaya im Shamoa and VaYomer, the standard recitation of Shema. Additionally, they blessed the people with three blessings. These blessings were: True and Firm, the blessing of redemption recited after Shema; Avoda, service, the special blessing recited over God’s acceptance of the sacrifices with favor, similar to the blessing of Temple Service recited in the Amida prayer; and the priestly benediction, recited in the form of a prayer without the outstretched hands that usually accompany that blessing (Tosafot). And on Shabbat one blessing is added to bless the outgoing priestly watch, as the watch serving in the Temple was replaced on Shabbat.,Certain details in this mishna are not sufficiently clear. First, what is the single blessing that the deputy High Priest instructed the guards to recite? The Gemara relates: It is like the incident where Rabbi Abba and Rabbi Yosei bar Abba happened to visit a certain unnamed place, and the people there asked them: What is the single blessing mentioned in the mishna? They did not have an answer readily available. So they came and asked Rav Mattana, and he too did not have an answer readily available. They came and asked Rav Yehuda, and he told them: Shmuel said as follows: An abounding love is the single blessing recited by the priestly watch.,Rabbi Zerika said that Rabbi Ami said that Rabbi Shimon ben Lakish said a different answer: This single blessing is: Who creates light. That was how Rabbi Shimon ben Lakish’s statement was received in Babylonia, yet when Rav Yitzḥak bar Yosef came from Eretz Yisrael to Babylonia, he said that this halakha was not a direct quote of a statement by Rabbi Shimon ben Lakish. That which Rabbi Zerika said was not stated explicitly by Rabbi Shimon ben Lakish, but rather it was inferred from another statement. As Rabbi Zerika said that Rabbi Ami said that Rabbi Shimon ben Lakish said: From the expression: Recite a single blessing, in the mishna in tractate Tamid, it follows that failure to recite one of the blessings recited before Shema does not prevent one from reciting the other. This means that if only one of the blessings was recited, the obligation to recite that blessing was fulfilled, as the two blessings are not mutually dependent.,The conclusion was drawn from Rabbi Shimon ben Lakish’s statement that he held that the single blessing recited was: Who creates light. The considerations that led the Sages to that conclusion were: Granted, if you say that they would recite: Who creates light, then the conclusion of Reish Lakish, that failure to recite one of the blessings recited before Shema does not prevent one from reciting the other, is understandable, as they recited: Who creates light, and did not recite: An abounding love, and they nonetheless fulfilled their obligation.' ' None |
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65. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Torah and Prophets, Commandments • reasons for the commandments
Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 271; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 68
| 43b what do they do with, i.e., how do they interpret, this verse: “With which you cover yourself” (Deuteronomy 22:12)? The Gemara answers that the Rabbis require it for that which is taught in a baraita: The phrase “on the four corners of your garment” (Deuteronomy 22:12) indicates that one is required to attach ritual fringes to a garment that has four corners, but not to one that has three corners.,The baraita continues: Do you say that a garment with four corners is obligated but not a garment with three corners? Or is it teaching only that a garment with four corners is obligated but not a garment that has five corners? When the verse states: “With which you cover yourself,” a garment with five corners is thereby mentioned in the verse as being obligated. Then how do I realize the meaning of: “On the four corners of your garment”? It teaches that this obligation is limited to a garment that has four corners, but not to one that has three corners.,The Gemara asks: But what did you see that led you to include a garment with five corners and to exclude a garment with three corners, rather than including a garment with three corners and excluding a garment with five corners? The Gemara answers: I include a garment with five corners, as five includes four, and I exclude a garment with three corners, as three does not include four.,The Gemara asks: And how does Rabbi Shimon derive the halakha that a five-cornered garment is required to have ritual fringes? The Gemara answers: He derives it from the seemingly extraneous word: “With which asher you cover yourself” (Deuteronomy 22:12). The Gemara asks: And what do the Rabbis derive from this word? The Gemara answers: They do not learn any new halakhot from the word “which asher.”,The Gemara asks: And as for the Rabbis, what do they do with this phrase: “That you may look upon it” (Numbers 15:39), from which Rabbi Shimon derives that a nighttime garment is exempt? The Gemara answers: They require it for that which is taught in a baraita: The verse: “That you may look upon it and remember” (Numbers 15:39), teaches that one should see this mitzva of ritual fringes and remember another mitzva that is contingent on it. And which mitzva is that? It is the mitzva of the recitation of Shema. As we learned in a mishna (Berakhot 9b): From when may one recite Shema in the morning? From when one can distinguish between the sky-blue strings and the white strings of his ritual fringes.,And it is taught in another baraita: The phrase “that you may look upon it and remember” teaches that one should see this mitzva of ritual fringes and remember another mitzva that is adjacent to it in the Torah. And which mitzva is that? It is the mitzva of diverse kinds of wool and linen, as it is written: “You shall not wear diverse kinds, wool and linen together. You shall prepare yourself twisted cords” (Deuteronomy 22:11–12).,It is taught in another baraita: The verse states: “That you may look upon it and remember all the commandments of the Lord” (Numbers 15:39). This indicates that once a person is obligated in this mitzva of ritual fringes, he is obligated in all of the mitzvot. The Gemara comments: And this is in accordance with the opinion of Rabbi Shimon, who says that ritual fringes are a positive, time-bound mitzva, and women are exempt from it. Only men are obligated in all mitzvot, including positive, time-bound mitzvot, just as they are obligated in the mitzva of ritual fringes.,It is taught in another baraita: The verse states: “That you may look upon it and remember all the commandments of the Lord”; this teaches that this mitzva of ritual fringes is equivalent to all the mitzvot of the Torah.,And it is taught in another baraita: The verse states: “That you may look upon it and remember all the commandments of the Lord and do them.” This teaches that looking at the ritual fringes leads to remembering the mitzvot, and remembering them leads to doing them. And Rabbi Shimon bar Yoḥai says: Anyone who is diligent in this mitzva of ritual fringes merits receiving the Divine Presence. It is written here: “That you may look upon it oto” (Numbers 15:39), and it is written there: “You shall fear the Lord your God; and Him oto shall you serve” (Deuteronomy 6:13). Just as oto in that verse is referring to the Divine Presence, so too in this verse it is referring to the Divine Presence.,The Sages taught in a baraita: The Jewish people are beloved, as the Holy One, Blessed be He, surrounded them with mitzvot: They have phylacteries on their heads, and phylacteries on their arms, and ritual fringes on their garments, and a mezuza for their doorways. Concerning them David said: “Seven times a day I praise You, because of Your righteous ordices” (Psalms 119:164). This alludes to the two phylacteries, the four ritual fringes, and the mezuza, which total seven.,And when David entered the bathhouse and saw himself standing naked, he said: Woe to me that that I stand naked without any mitzva. But once he remembered the mitzva of circumcision that was in his flesh his mind was put at ease, as he realized he was still accompanied by this mitzva. After he left the bathhouse, he recited a song about the mitzva of circumcision, as it is stated in the verse: “For the leader, on the Sheminith: A Psalm of David” (Psalms 12:1). This is interpreted as a psalm about circumcision, which was given to be performed on the eighth bashemini day of the baby’s life.,Rabbi Eliezer ben Ya’akov says: Anyone who has phylacteries on his head, phylacteries on his arm, ritual fringes on his garment, and a mezuza on his doorway is strengthened from all sides so that he will not sin, as it is stated in the verse: “And a threefold cord is not quickly broken” (Ecclesiastes 4:12). This is interpreted as an allusion to the three mitzvot of phylacteries, ritual fringes, and mezuza. And the verse states: “The angel of the Lord encamps round about them that fear Him, and delivers them” (Psalms 34:8). This is interpreted to mean that the angel of the Lord surrounds those who fulfill the mitzvot and saves them from sin.,It is taught in a baraita that Rabbi Meir would say: What is different about tekhelet from all other types of colors such that it was chosen for the mitzva of ritual fringes? It is because tekhelet is similar in its color to the sea, and the sea is similar to the sky, and the sky is similar to the Throne of Glory, as it is stated: “And they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness” (Exodus 24:10), indicating that the sky is like a sapphire brickwork. And it is written: “The likeness of a throne, as the appearance of a sapphire stone” (Ezekiel 1:26).,It is taught in a baraita that Rabbi Meir would say: The punishment for not attaching white strings is greater than the punishment for not attaching sky-blue strings, despite the fact that the sky-blue strings are more important. Rabbi Meir illustrates this with a parable: To what is this matter comparable? It is comparable to a king of flesh and blood who said to his two subjects that they must bring him a seal. The king said to one of them: Bring me a seal of clay, and he said to the other one: Bring me a seal of gold. And both of them were negligent and did not bring the seals. Which of them will have a greater punishment? You must say that it is this one to whom he said: Bring me a seal of clay, and despite its availability and low cost, he did not bring it.,It is taught in a baraita that Rabbi Meir would say: A person is obligated to recite one hundred blessings every day, as it is stated in the verse: “And now, Israel, what ma does the Lord your God require of you” (Deuteronomy 10:12). Rabbi Meir interprets the verse as though it said one hundred me’a, rather than ma.,The Gemara relates that on Shabbat and Festivals, when the prayers contain fewer blessings, Rav Ḥiyya, son of Rav Avya, made an effort to fill this quota of blessings with blessings on spices be’isparmakei and sweet fruit, of which he would partake in order to recite extra blessings.,It is taught in a baraita that Rabbi Meir would say: A man is obligated to recite three blessings every day praising God for His kindnesses, and these blessings are: Who did not make me a gentile; Who did not make me a woman; and Who did not make me an ignoramus.,Rav Aḥa bar Ya’akov heard his son reciting the blessing: Who did not make me an ignoramus. Rav Aḥa bar Ya’akov said to him: Is it in fact proper to go this far in reciting blessings? Rav Aḥa bar Ya’akov’s son said to him: Rather, what blessing should one recite? If you will say that one should recite: Who did not make me a slave, that is the same as a woman; why should one recite two blessings about the same matter? Rav Aḥa bar Ya’akov answered: Nevertheless, a slave'' None |
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66. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Return of lost property, commandment of • reasons for the commandments
Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 265; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 229
| 118b ואקדיח מבחוץ ואעשה נס בתוך נס אמר לו הקב"ה רד באותה שעה פתח גבריאל ואמר ואמת ה\' לעולם,ר\' נתן אומר ואמת ה\' לעולם דגים שבים אמרוהו כדרב הונא דאמר רב הונא ישראל שבאותו הדור מקטני אמנה היו וכדדרש רבה בר מרי מאי דכתיב (תהלים קו, ז) וימרו על ים בים סוף מלמד שהמרו ישראל באותה שעה ואמרו כשם שאנו עולין מצד אחד כך מצריים עולים מצד אחר,אמר לו הקב"ה לשר של ים פלוט אותן ליבשה אמר לפניו רבש"ע כלום יש עבד שנותן לו רבו מתנה וחוזר ונוטל ממנו אמר לו אתן לך אחד ומחצה שבהן,אמר לו רבש"ע יש עבד שתובע את רבו אמר לו נחל קישון יהא לי ערב מיד פלט אותן ליבשה ובאו ישראל וראו אותן שנאמר (שמות יד, ל) וירא ישראל את מצרים מת על שפת הים,מאי אחד ומחצה שבהן דאילו בפרעה כתיב (שמות יד, ז) שש מאות רכב בחור ואילו בסיסרא כתיב (שופטים ד, ג) תשע מאות רכב ברזל,כי אתא סיסרא אתא עלייהו בדקרי דפרזלא הוציא הקב"ה עליהם כוכבים ממסילותם דכתיב (שופטים ה, כ) מן שמים נלחמו הכוכבים כיון דנחיתו כוכבי שמים עלייהו אקדירו הני דקרי דפרזלא נחיתו לאקרורי למיסחי נפשייהו בנחל קישון,אמר לו הקב"ה לנחל קישון לך והשלם ערבונך מיד גרפם נחל קישון והשליכן לים שנאמר (שופטים ה, כא) נחל קישון גרפם נחל קדומים מאי נחל קדומים נחל שנעשה ערב מקדם באותה שעה פתחו דגים של ים ואמרו ואמת ה\' לעולם,אמר רבי שמעון בן לקיש מאי דכתיב (תהלים קיג, ט) מושיבי עקרת הבית אמרה כנסת ישראל לפני הקב"ה רבש"ע שמוני בניך כחולדה זו הדרה בעיקרי בתים:,דרש רבא מאי דכתיב (תהלים קטז, א) אהבתי כי ישמע ה\' אמרה כנסת ישראל רבש"ע אימת אני אהובה לפניך בזמן שתשמע קול תחנוני דלותי ולי יהושיע אמרה כנסת ישראל לפני הקב"ה רבש"ע אע"פ שדלה אני במצות לך אני ולי נאה להושיע,אמר רב כהנא כשחלה רבי ישמעאל בר\' יוסי שלח לו ר\' אמור לנו שנים ושלשה דברים שאמרת לנו משום אביך,שלח לו כך אמר אבא מאי דכתיב (תהלים קיז, א) הללו את ה\' כל גוים אומות העולם מאי עבידתייהו ה"ק הללו את ה\' כל גוים אגבורות ונפלאות דעביד בהדייהו כל שכן אנו דגבר עלינו חסדו,(אמר לו) ועוד (חדא) עתידה מצרים שתביא דורון למשיח כסבור אינו מקבל מהם אמר לו הקב"ה למשיח קבל מהם אכסניא עשו לבניי במצרים מיד (תהלים סח, לב) יאתיו חשמנים מני מצרים,נשאה כוש ק"ו בעצמה ומה הללו שנשתעבדו בהן כך אני שלא נשתעבדתי בהן לא כ"ש אמר לו הקב"ה קבל מהם מיד (תהלים סח, לב) כוש תריץ ידיו לאלהים,נשאה מלכות רומי הרשעה ק"ו בעצמה ומה הללו שאין אחיהן כך אנו שאנו אחיהן לא כ"ש אמר לו הקדוש ברוך הוא לגבריאל (תהלים סח, לא) גער חית קנה געור חיה וקנה לך עדה,דבר אחר געור חית קנה שדרה בין הקנים דכתיב (תהלים פ, יד) יכרסמנה חזיר מיער וזיז שדי ירענה,אמר רבי חייא בר אבא אמר רבי יוחנן געור בחיה שכל מעשיה נכתבין בקולמוס אחד (תהלים סח, לא) עדת אבירים בעגלי עמים ששחטו אבירים כעגלים שאין להם בעלים,(תהלים סח, לא) מתרפס ברצי כסף שפושטין יד לקבל ממון ואין עושין רצון בעלים (תהלים סח, לא) פיזר עמים קרבות יחפצון מי גרם להם לישראל שיתפזרו לבין אומות העולם קריבות שהיו חפצין בהן,ועוד שלח לו ג\' מאות וששים וחמשה שווקים בכרך גדול של רומי וכל אחד ואחד היו בו שלש מאות וששים וחמשה בירניות וכל בירנית ובירנית היו בו שלש מאות וששים וחמשה מעלות וכל מעלה ומעלה היו בו כדי לזון את כל העולם כולו,אמר רבי (ישמעאל) לרבי ואמרי לה (לר\' ישמעאל בר יוסי) הני למן לך ולחברך ולחברותך שנאמר (ישעיהו כג, יח) סחרה ואתננה קודש לה\' לא יאצר ולא יחסן כי ליושבים לפני ה\' יהיה וגו\',מאי לא יאצר תני רב יוסף לא יאצר זה בית אוצר ולא יחסן זה בית גניזה מאי כי ליושבים לפני ה\' אר"א'' None | 118b and I will burn it from the outside, to consume those who threw the three righteous men into the furnace; and I will thereby perform a miracle within a miracle. The Holy One, Blessed be He, said to him: Descend. At that time Gabriel began praising God and recited: “And the truth of the Lord endures forever” (Psalms 117:2), as God fulfilled His promise to him from more than a thousand years earlier.,Rabbi Natan says: “And the truth of the Lord endures forever” was actually recited by the fish in the sea, in accordance with a statement of Rav Huna. As Rav Huna said: The Jewish people of that generation, during the Exodus, were of little faith. And this statement is as Rabba bar Mari taught: What is the meaning of that which is written: “But they were rebellious at the sea, even at the Red Sea” (Psalms 106:7)? This teaches that the Jews rebelled against Moses at that time, and said: Perhaps, just as we are ascending from one side, so too the Egyptians are ascending from the other side, and we will not be saved.,The Holy One, Blessed be He, said to the ministering angel of the sea: Spew out the dead Egyptians onto dry land. The sea said before Him: Master of the Universe, is there a servant whose master gives him a gift and then takes it from him? Since the dead Egyptians were given to me for my fish to eat, how can God retract His gift? He said to him: I will give you one and a half times their number. Although I am taking them back now, later I will give you one and a half times as many people.,He said to him: Master of the Universe, can a servant issue a claim against his master for a gift promised to him? Who will be my guarantor? He said to him: The Kishon River will be a guarantor for Me. Immediately, the sea spewed them out onto the land, and the Jewish people came and saw that they were dead. As it is stated: “And Israel saw the Egyptians dead upon the seashore” (Exodus 14:30).,The Gemara asks: What is this one and a half times their number? How was God’s promise fulfilled? The Gemara answers: While, with regard to Pharaoh, it is written: “Six hundred chosen chariots” (Exodus 14:7), whereas, with regard to Sisera, it is written: “Nine hundred iron chariots” (Judges 4:13).,The Gemara relates: When Sisera came to fight Israel, he came upon them with iron spears, whereupon the Holy One, Blessed be He, removed the stars from their orbits to fight against Sisera’s army, as it is written: “They fought from heaven, the stars in their courses fought against Sisera” (Judges 5:20). Since the stars fell on them, these iron spears heated up and they went to cool them and wash themselves in the Kishon River.,At this point, the Holy One, Blessed be He, said to the Kishon River: Go and pay your guarantee that you issued to the ministering angel of the sea. Immediately, the Kishon River swept them away and cast them into the sea, as it is stated: “The Kishon River swept them away, that ancient river” (Judges 5:21). What is the meaning of the expression: “ancient river”? The Gemara explains: This is referring to the river that was appointed a guarantor from ancient times. At that time, the fish of the sea began praising God and recited: “And the truth of the Lord endures forever,” in reference to God’s fulfillment of the promise He issued centuries earlier.,The Gemara cites more midrashim on the verses of hallel. Rabbi Shimon ben Lakish said: What is the meaning of that which is written: “Who makes the barren woman dwell in her house as a joyful mother of children, halleluya” (Psalms 113:9)? The Congregation of Israel, i.e., the leaders of the Jewish people, said before the Holy One, Blessed be He: Master of the Universe, due to their sins, Your children treat me like this rat that dwells in the vaults of houses, barely able to find a place in the house.,Rava taught: What is the meaning of that which is written: “I love that the Lord should hear my voice and my supplications” (Psalms 116:1)? The Congregation of Israel said: Master of the Universe, when am I beloved by You, and I know that I am loved? When You hear the voice of my supplications. “I was brought low, and He saved me” (Psalms 116:6). The Congregation of Israel said before the Holy One, Blessed be He: Master of the Universe, although I am lowly in mitzvot, as I do not always fulfill them properly, I am Yours, and therefore it is fitting that I should be saved.,Rav Kahana said: When Rabbi Yishmael, son of Rabbi Yosei, fell ill, Rabbi Yehuda HaNasi sent a message to him: Tell us two or three matters that you said to us, citing your father.,He sent back to him: My father said as follows: What is the meaning of that which is written: “Praise the Lord, all you nations, laud Him all you peoples. For His mercy is great toward us, and the truth of the Lord endures forever, halleluya” (Psalms 117)? What are the nations of the world doing by praising God for His great mercies toward Israel? Rabbi Yosei explained: Rather, this is what the verse is saying: “Praise the Lord, all you nations” for the mighty acts and the wonders that God performed before their eyes. All the more so we, the recipients of these acts, should praise and thank Him, as His mercy is great toward us.,And furthermore, Rabbi Yishmael sent another of his father’s teachings to Rabbi Yehuda HaNasi: In the future, Egypt will bring a gift to the Messiah when all of the nations gather before him, as the verse says: “Out of Your temple at Jerusalem, where kings shall bring presents to you” (Psalms 68:30). The Messiah will think it appropriate not to accept gifts from them, as the Egyptians abused Israel. The Holy One, Blessed be He, will say to the Messiah: Accept their gifts from them, as they granted lodging to My children in Egypt. They lived there for many years before being enslaved. Immediately, “Nobles shall come out of Egypt” (Psalms 68:32).,Upon seeing that Egypt’s gift has been accepted, Kush will want to bring a gift too. Kush will draw an a fortiori inference with regard to itself: Just as the gifts of these Egyptians were accepted despite the fact that they enslaved the Jewish people, all the more so is it not clear that a gift from me, who did not enslave them, should be accepted? The Holy One, Blessed be He, will say to the Messiah: Accept it from them. Immediately, “Kush shall hasten to stretch out her hands to God” (Psalms 68:32).,After that, the wicked kingdom of Rome will draw an a fortiori inference with regard to itself: Just as the gifts of these, who are not their brothers, were accepted in this manner, we, the descendants of Edom, who are their brothers, all the more so is it not clear that our gifts will be accepted? The Holy One, Blessed be He, will say to Gabriel: “Rebuke the wild beast of the reeds kaneh, the multitude of adat the bulls” (Psalms 68:31). Rebuke the beast and acquire keneh the congregation eda of Israel. The nation of Rome, which enslaved Israel in its current exile, is less worthy than the other two nations.,Alternatively, the verse “Rebuke the wild beast of the reeds,” means rebuke the beast that dwells between the reeds, as it is written: “The pig out of the wood ravages it, and that which moves in the field feeds on it” (Psalms 80:14). This verse is referring to Edom, whose behavior is compared elsewhere to that of a pig.,Rabbi Ḥiyya bar Abba said that Rabbi Yoḥa said that the verse means: Rebuke the beast, all of whose actions are written with a single quill. Kaneh can mean a reed, or a quill. In other words, rebuke a nation that speaks of others in only one manner, for the worse. The verse continues: “The multitude of the bulls, with the calves of the peoples, everyone submitting himself with pieces of silver. He has scattered the peoples who delight in war” (Psalms 68:31). “The multitude of the bulls abirim, with the calves of the peoples”; this is referring to Rome, who slaughtered mighty people abirim like ownerless calves.,“Everyone submitting himself with pieces of silver,” means that the officials of Rome open their hands to receive money as bribes or taxes, but actually they do not perform the will of their masters, as they cannot be trusted even in this regard. “He has scattered the peoples who delight in war”; what caused the Jewish people to be scattered among the nations of the world? The intimacies that they desired with them. Their exile among the nations was caused by their attraction to the customs and behavior of gentiles.,And Rabbi Yishmael further sent to Rabbi Yehuda HaNasi: There were 365 markets in the great city of Rome, and each and every one of them contained 365 towers, and each and every tower contained 365 floors, and each and every floor contained enough food to sustain the entire world.,Rabbi Yishmael also said to Rabbi Yehuda HaNasi, and some say that he said it to Rabbi Yishmael, son of Rabbi Yosei: For whom did they store all this food? He replied: For you and your colleagues and the colleagues of your colleagues, i.e., for the Jewish people and their Sages, as it is stated: “Her grain and her hire shall be consecrated to the Lord; it shall not be treasured nor laid up; for her gain shall be for those who dwell before the Lord, to eat their fill, and for stately clothing” (Isaiah 23:18).,The Gemara asks: What is the meaning of the phrase: “It shall not be treasured”? Rav Yosef teaches: “It shall not be treasured,” this is referring to items brought into a storehouse; “nor laid up,” this means a treasury, where valuable items were stored behind guarded walls. What is the meaning of the phrase: “Who dwell before the Lord?” Rabbi Elazar said:'' None |
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67. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • commandments (mitzvot) • mitzvot (commandments, good deeds) • reasons for the commandments
Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 271; Rubenstein (2003), The Culture of the Babylonian Talmud. 103; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 49, 181
29b כל היכא דליכא אלא חמש סלעים הוא קודם לבנו מאי טעמא מצוה דגופיה עדיפא כי פליגי היכא דאיכא חמש משועבדים וחמש בני חורין,ר\' יהודה סבר מלוה דכתיב בתורה ככתובה בשטר דמיא בהני חמש פריק לבריה ואזיל כהן וטריף ליה לחמש משועבדים לדידיה,ורבנן סברי מלוה דכתיב באורייתא לאו ככתובה בשטר דמיא והילכך מצוה דגופיה עדיף,ת"ר לפדות את בנו ולעלות לרגל פודה את בנו ואחר כך עולה לרגל ר\' יהודה אומר עולה לרגל ואח"כ פודה את בנו שזו מצוה עוברת וזו מצוה שאינה עוברת,בשלמא לר\' יהודה כדקאמר טעמא אלא רבנן מאי טעמייהו דאמר קרא (שמות לד, כ) כל בכור בניך תפדה והדר לא יראו פני ריקם,ת"ר מנין שאם היו לו חמשה בנים מחמש נשים שחייב לפדות כולן ת"ל כל בכור בניך תפדה פשיטא בפטר רחם תלא רחמנא,מהו דתימא נילף בכור בכור מנחלה מה להלן ראשית אונו אף כאן ראשית אונו קמ"ל:,ללמדו תורה: מנלן דכתיב (דברים יא, יט) ולמדתם אותם את בניכם והיכא דלא אגמריה אבוה מיחייב איהו למיגמר נפשיה דכתיב ולמדתם,איהי מנלן דלא מיחייבא דכתיב ולימדתם ולמדתם כל שמצווה ללמוד מצווה ללמד וכל שאינו מצווה ללמוד אינו מצווה ללמד,ואיהי מנלן דלא מיחייבה למילף נפשה דכתיב ולימדתם ולמדתם כל שאחרים מצווין ללמדו מצווה ללמד את עצמו וכל שאין אחרים מצווין ללמדו אין מצווה ללמד את עצמו ומנין שאין אחרים מצווין ללמדה דאמר קרא ולמדתם אותם את בניכם ולא בנותיכם,ת"ר הוא ללמוד ובנו ללמוד הוא קודם לבנו ר\' יהודה אומר אם בנו זריז וממולח ותלמודו מתקיים בידו בנו קודמו כי הא דרב יעקב בריה דרב אחא בר יעקב שדריה אבוה לקמיה דאביי כי אתא חזייה דלא הוה מיחדדין שמעתיה א"ל אנא עדיפא מינך תוב את דאיזיל אנא,שמע אביי דקא הוה אתי הוה ההוא מזיק בי רבנן דאביי דכי הוו עיילי בתרין אפי\' ביממא הוו מיתזקי אמר להו לא ליתיב ליה אינש אושפיזא אפשר דמתרחיש ניסא,על בת בההוא בי רבנן אידמי ליה כתנינא דשבעה רישוותיה כל כריעה דכרע נתר חד רישיה אמר להו למחר אי לא איתרחיש ניסא סכינתין,ת"ר ללמוד תורה ולישא אשה ילמוד תורה ואח"כ ישא אשה ואם א"א לו בלא אשה ישא אשה ואח"כ ילמוד תורה אמר רב יהודה אמר שמואל הלכה נושא אשה ואח"כ ילמוד תורה,ר\' יוחנן אמר ריחיים בצוארו ויעסוק בתורה ולא פליגי הא לן והא להו:,משתבח ליה רב חסדא לרב הונא בדרב המנונא דאדם גדול הוא א"ל כשיבא לידך הביאהו לידי כי אתא חזייה דלא פריס סודרא א"ל מאי טעמא לא פריסת סודרא א"ל דלא נסיבנא אהדרינהו לאפיה מיניה א"ל חזי דלא חזית להו לאפי עד דנסבת,רב הונא לטעמיה דאמר בן עשרים שנה ולא נשא אשה כל ימיו בעבירה בעבירה סלקא דעתך אלא אימא כל ימיו בהרהור עבירה,אמר רבא וכן תנא דבי ר\' ישמעאל עד כ\' שנה יושב הקב"ה ומצפה לאדם מתי ישא אשה כיון שהגיע כ\' ולא נשא אומר תיפח עצמותיו,אמר רב חסדא האי דעדיפנא מחבראי דנסיבנא בשיתסר ואי הוה נסיבנא בארביסר'39b ארבע על ארבע רוחות הערוגה ואחת באמצע שפיר אלא הכא משום נוי ואי נמי משום טרחא דשמעא היא:,| 29b that anywhere that there are only five sela available, i.e., enough to redeem only one man, and one is obligated to redeem both himself and his son, he, the father, takes precedence over his son. What is the reason? It is that his own mitzva is preferable to one that he performs on behalf of others. When they disagree is in a case where there is land worth five sela that is liened property that has been sold, i.e., he sold this land to other people but it can be reclaimed by his prior creditor, and five sela which is entirely unsold property.,And the reasoning behind the dispute is as follows: Rabbi Yehuda maintains that a loan that is written in the Torah, i.e., any ficial obligation that applies by Torah law, is considered as though it is written in a document, and therefore it can be collected from liened property, like any loan recorded in a document. This means that the liened property worth five sela is available for one’s own redemption, but not for that of his son, as the sale of the property occurred before the birth of his firstborn. Consequently, with these five sela upon which there is no lien he redeems his son, and the priest goes and repossesses the land worth five sela that is liened property for his own redemption. In this manner one can fulfill both mitzvot.,And the Rabbis maintain: A loan that is written in the Torah is not considered as though it is written in a document, since buyers will not be aware of this obligation, so that they should be aware that the land may be repossessed. And therefore there is no advantage for this man to redeem his son with the five sela upon which there is no lien, and his own mitzva is preferable, which means he redeems himself with the free land. With the liened property that is left he cannot redeem his son, as the land was sold before the birth of his firstborn.,The Sages taught: If one has money to redeem his son and to ascend to Jerusalem on the pilgrimage Festival, he redeems his son and then ascends to Jerusalem on the pilgrimage Festival. Rabbi Yehuda says: He ascends to Jerusalem on the pilgrimage Festival and then redeems his son. His reasoning is that this trip to Jerusalem for the pilgrimage Festival is a mitzva whose time soon passes, and this, the redemption of the firstborn son, is a mitzva whose time does not soon pass, as it can be fulfilled later.,The Gemara asks: Granted, according to the opinion of Rabbi Yehuda, it is as he stated in his reasoning, i.e., Rabbi Yehuda provided the rationale for his opinion. But what is the reasoning of the Rabbis, who say that he should first redeem his son? The Gemara answers that the reason is that the verse states: “All the firstborn of your sons you shall redeem” (Exodus 34:20), and it then states, in the same verse: “And none shall appear before me empty,” referring to the pilgrimage Festival in Jerusalem. The order of the verse indicates that one should redeem his firstborn son before traveling to Jerusalem on the pilgrimage Festival.,The Sages taught: From where is it derived that if one had five firstborn sons, from five different women, he is obligated to redeem them all? The verse states: “All the firstborn of your sons you shall redeem” (Exodus 34:20), and the emphasis of “all” includes any of one’s firstborn sons. The Gemara asks: Isn’t it obvious this is the case? After all, the Merciful One made this mitzva dependent upon the opening of the womb, as it states: “Sanctify to Me all the firstborn, whoever opens the womb” (Exodus 13:2). Since each of these sons is the firstborn of his mother, it is clear that the father is required to redeem each of them.,The Gemara answers that this ruling is necessary lest you say that we should derive a verbal analogy between “firstborn” stated here and “firstborn” from the verses dealing with inheritance: Just as there, the verse describes a firstborn who receives a double portion of the inheritance as: “The first fruit of his strength” (Deuteronomy 21:17), i.e., he is the firstborn son to his father, and not the first child born to his mother; so too here, with regard to the redemption of the firstborn son, it is referring to the first fruit of his strength, which would mean that the father need redeem only his oldest child. Therefore, this baraita teaches us that this is not the case. Rather, every firstborn son to his mother must be redeemed.,§ The baraita teaches that a father is obligated to teach his son Torah. The Gemara asks: From where do we derive this requirement? As it is written: “And you shall teach them velimadtem to your sons” (Deuteronomy 11:19). And in a case where his father did not teach him he is obligated to teach himself, as it is written, i.e., the verse can be read with a different vocalization: And you shall study ulmadtem.,From where do we derive that a woman is not obligated to teach her son Torah? As it is written: “And you shall teach velimadtem,” which can be read as: And you shall study ulmadtem. This indicates that whoever is commanded to study Torah is commanded to teach, and whoever is not commanded to study is not commanded to teach. Since a woman is not obligated to learn Torah, she is likewise not obligated to teach it.,The Gemara asks: And from where do we derive that she is not obligated to teach herself? The Gemara answers: As it is written: “And you shall teach velimadtem,” which can be read as: And you shall study ulmadtem, which indicates that whoever others are commanded to teach is commanded to teach himself, and whoever others are not commanded to teach is not commanded to teach himself. And from where is it derived that others are not commanded to teach a woman? As the verse states: “And you shall teach them to your sons” (Deuteronomy 11:19), which emphasizes: Your sons and not your daughters.,The Sages taught: If one wishes to study Torah himself and his son also wants to study, he takes precedence over his son. Rabbi Yehuda says: If his son is diligent and sharp, and his study will endure, his son takes precedence over him. This is like that anecdote which is told about Rav Ya’akov, son of Rav Aḥa bar Ya’akov, whose father sent him to Abaye to study Torah. When the son came home, his father saw that his studies were not sharp, as he was insufficiently bright. Rav Aḥa bar Ya’akov said to his son: I am preferable to you, and it is better that I go and study. Therefore, you sit and handle the affairs of the house so that I can go and study.,Abaye heard that Rav Aḥa bar Ya’akov was coming. There was a certain demon in the study hall of Abaye, which was so powerful that when two people would enter they would be harmed, even during the day. Abaye said to the people of the town: Do not give Rav Aḥa bar Ya’akov lodging ushpiza so that he will be forced to spend the night in the study hall. Since Rav Aḥa bar Ya’akov is a righteous man, perhaps a miracle will occur on his behalf and he will kill the demon.,Rav Aḥa found no place to spend the night, and he entered and spent the night in that study hall of the Sages. The demon appeared to him like a serpent with seven heads. Rav Aḥa bar Ya’akov began to pray, and with every bow that he bowed one of the demon’s heads fell off, until it eventually died. The next day Rav Aḥa said to the townspeople: If a miracle had not occurred, you would have placed me in danger.,The Sages taught: If one has to decide whether to study Torah or to marry a woman, which should he do first? He should study Torah and afterward marry a woman. And if it is impossible for him to be without a wife, he should marry a woman and then study Torah. Rav Yehuda says that Shmuel says: The halakha is that one should marry a woman and afterward study Torah.,Rabbi Yoḥa says: How can one do this? With a millstone hanging from his neck, i.e., with the responsibility of providing for his family weighing upon him, can he engage in Torah study? The Gemara comments: And the amora’im do not disagree; this is for us and that is for them. In other words, one statement applies to the residents of Babylonia, whereas the other is referring to those living in Eretz Yisrael.,§ With regard to marriage, the Gemara relates: Rav Ḥisda would praise Rav Hamnuna to Rav Huna by saying that he is a great man. Rav Huna said to him: When he comes to you, send him to me. When Rav Hamnuna came before him, Rav Huna saw that he did not cover his head with a cloth, as Torah scholars did. Rav Huna said to him: What is the reason that you do not cover your head with a cloth? Rav Hamnuna said to him: The reason is that I am not married, and it was not customary for unmarried men to cover their heads with a cloth. Rav Huna turned his face away from him in rebuke, and he said to him: See to it that you do not see my face until you marry.,The Gemara notes: Rav Huna conforms to his standard line of reasoning, as he says: If one is twenty years old and has not yet married a woman, all of his days will be in a state of sin concerning sexual matters. The Gemara asks: Can it enter your mind that he will be in a state of sin all of his days? Rather, say that this means the following: All of his days will be in a state of thoughts of sin, i.e., sexual thoughts. One who does not marry in his youth will become accustomed to thoughts of sexual matters, and the habit will remain with him the rest of his life.,Rava said, and similarly, the school of Rabbi Yishmael taught: Until one reaches the age of twenty years the Holy One, Blessed be He, sits and waits for a man, saying: When will he marry a woman? Once he reaches the age of twenty and has not married, He says: Let his bones swell, i.e., he is cursed and God is no longer concerned about him.,Rav Ḥisda said: The fact that I am superior to my colleagues is because I married at the age of sixteen, and if I would have married at the age of fourteen,'39b and he was careful to plant four different species along the four sides of the garden bed and one in the middle, so that there would be space between them, it works out well. This would show that Rav was cautious not to plant diverse kinds together. But here, where Rav actually planted each species in its own bed, he did so due to beautification, i.e., to improve the appearance of the garden in front of the study hall. Alternatively, the reason Rav planted this way is due to the trouble that would be caused to the attendant. When his attendant would be sent to fetch a certain type of vegetable from the garden he would not need to search for it, but would know where the different vegetables were planted. Therefore, this does not prove that Rav was concerned about diverse kinds outside of Eretz Yisrael.,Anyone who performs one mitzva has goodness bestowed upon him, his life is lengthened, and he inherits the land, i.e., life in the World-to-Come. And anyone who does not perform one mitzva does not have goodness bestowed upon him, his life is not lengthened, and he does not inherit the land of the World-to-Come.,And the Gemara raises a contradiction from a mishna (Pe’a 1:1): These are the matters that a person engages in and enjoys their profits in this world, and the principal reward remains for him for the World-to-Come, and they are: Honoring one’s father and mother, acts of loving kindness, hospitality toward guests, and bringing peace between one person and another; and Torah study is equal to all of them. This indicates that one is rewarded in this world only for fulfilling these mitzvot, but not for fulfilling all mitzvot.,Rav Yehuda said that this is what the mishna is saying: Anyone who performs one mitzva in addition to his other merits, and thereby tips the scale of all his deeds to the side of righteousness, has goodness bestowed upon him and is compared to one who fulfills the entire Torah. The Gemara asks: One can learn by inference from here that with regard to those mitzvot listed in the mishna in Pe’a one is rewarded even for one of them, notwithstanding the fact that overall his sins are more numerous. Rav Shemaya said: The other mishna serves to say that if one’s sins and merits were of equal balance, i.e., he has accrued an equal amount of merit and sin, one of these mitzvot tilts the scale in his favor.,The Gemara further asks: And does anyone who performs one mitzva in addition to his other merits have goodness bestowed upon him in this world? The Gemara raises a contradiction from a baraita: Anyone whose merits are greater than his sins is punished with suffering in order to cleanse his sins in this world and enable him to merit full reward for his mitzvot in the World-to-Come. And due to this punishment he appears to observers like one who burned the entire Torah without leaving even one letter remaining of it. Conversely, anyone whose sins are greater than his merits has goodness bestowed upon him in this world, and he appears like one who has fulfilled the entire Torah without lacking the fulfillment of even one letter of it.,Abaye said: When the mishna said that he is rewarded, it means that he has one good day and one bad day. He is rewarded for the mitzvot he performs; nevertheless, occasionally he also has bad days which cleanse him of his sins, and the baraita is referring to those days. Rava said that the mishna and this baraita represent two different opinions. In accordance with whose opinion is this baraita? It is in accordance with the opinion of Rabbi Ya’akov, who says: There is no reward for performance of a mitzva in this world, as one is rewarded for mitzvot only World-to-Come.,As it is taught in a baraita that Rabbi Ya’akov says: There is not a single mitzva written in the Torah whose reward is stated alongside it, which is not dependent on the resurrection of the dead, i.e., the reward is actually bestowed in the World-to-Come, after the resurrection of the dead. How so? With regard to honoring one’s father and mother it is written: “That your days may be long, and that it may go well with you” (Deuteronomy 5:16). With regard to the dispatch of the mother bird from the nest it is written: “That it may be well with you, and that you may prolong your days” (Deuteronomy 22:7).,Despite this, it occurred that there was one whose father said to him: Climb to the top of the building and fetch me chicks. And he climbed to the top of the building and dispatched the mother bird and took the young, thereby simultaneously fulfilling the mitzva to dispatch the mother bird from the nest and the mitzva to honor one’s parents, but upon his return he fell and died. Where is the goodness of the days of this one, and where is the length of days of this one? Rather, the verse “that it may be well with you” means in the world where all is well, and “that your days may be long” is referring to the world that is entirely long.,The Gemara asks: But perhaps this incident never occurred? It is possible that everyone who performs these mitzvot is rewarded in this world, and the situation described by Rabbi Ya’akov never happened. The Gemara answers: Rabbi Ya’akov himself saw an incident of this kind. The Gemara asks: But perhaps that man was contemplating sin at the time, and he was punished for his thoughts? The Gemara answers that there is a principle that the Holy One, Blessed be He, does not link a bad thought to an action, i.e., one is not punished for thoughts alone.,The Gemara asks: But perhaps he was contemplating idol worship at the time, and it is written with regard to idol worship: “So I may take the house of Israel in their own heart” (Ezekiel 14:5), which indicates that one is punished for idolatrous thoughts. The Gemara answers: Rabbi Ya’akov was saying this as well: If it enters your mind that there is reward for performing a mitzva in this world, why didn’t these mitzvot protect him so that he should not come to contemplate idol worship? Since that man was not protected from thoughts of idol worship at the time, this indicates that the performance of mitzvot does not entitle one to merit reward in this world.,The Gemara asks: But didn’t Rabbi Elazar say that those on the path to perform a mitzva are not susceptible to harm? How is it possible that this individual, who was sent by his father to perform a mitzva, could have died? The Gemara answers: There, Rabbi Elazar is referring those on their way to perform a mitzva, which is different, as one is not susceptible to harm when he is on his way to fulfill a mitzva. In this case the individual was harmed on his return, and one is not afforded protection after having performed a mitzva.,The Gemara asks: But didn’t Rabbi Elazar say that those on the path to perform a mitzva are not susceptible to harm, neither when they are on their way to perform the mitzva nor when they are returning from performing the mitzva? The Gemara answers: In that case it was a rickety ladder, and therefore the danger was established; and anywhere that the danger is established one may not rely on a miracle, as it is written with regard to God’s command to Samuel to anoint David as king in place of Saul: “And Samuel said: How will I go, and Saul will hear and kill me; and God said: Take in your hand a calf and say: I have come to sacrifice an offering to God” (I\xa0Samuel 16:2). Although God Himself issued the command, there was concern with regard to the established dangers.,Rav Yosef said: Had Aḥer, literally Other, the appellation of the former Sage Elisha ben Avuya, interpreted this aforementioned verse: “That it may go well with you” (Deuteronomy 5:16), homiletically, as referring to the World-to-Come, as did Rabbi Ya’akov, son of his daughter, he would not have sinned. The Gemara asks: And what caused Aḥer to sin? There are those who say he saw a case like this, where a son went up to the roof on his father’s command, dispatched the mother bird, and then died. It was witnessing this episode that led Elisha ben Avuya astray.,And there are those who say that he saw the tongue of Ḥutzpit the disseminator after the latter was executed by the government, thrown in the street, and dragged along by something else, a euphemism for a pig. He said: Shall a mouth that produced pearls lap up dirt? For this reason he went out and sinned.,§ Rav Tuvi bar Rav Kisna raises a contradiction to Rava and asked: We learned in the mishna that anyone who performs one mitzva has goodness bestowed upon him. This indicates that if one actually performed the mitzva, yes, he is rewarded, but if he did not perform the mitzva, no, he does not receive a reward. He raises a contradiction based on the following statement: If one sits and does not transgress, he receives a reward as one who performs a mitzva, despite the fact that he does not actually perform a mitzva. Rava said to him: There, when it is referring to one who sits and does not transgress, it does not mean that he was merely sitting; rather, it is speaking of a case where an opportunity to commit a sinful act presents itself to him and he is saved from it.,This is like an incident involving Rabbi Ḥanina bar Pappi, who was enticed by a certain noblewoman matronita to engage in sexual intercourse with her. He said a formula of an incantation and was covered with boils and scabs so as to render himself unattractive to her. She performed an act of magic and he was healed. He fled and hid in a bathhouse that was so dangerous, due to the demons that frequented the place, that when two people entered together even during the day they would be harmed. The next day the Sages said to him: Who protected you in that dangerous place? Rabbi Ḥanina bar Pappi said to them: There were angels who appeared like two ' None | |
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68. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Exegesis, exegetical, interpretation of Scripture, Jesus’ command of scriptural exegesis • commandments, acceptance of
Found in books: Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 119; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 121
| 31a שהמרו זה את זה אמרו כל מי שילך ויקניט את הלל יטול ד\' מאות זוז אמר אחד מהם אני אקניטנו אותו היום ע"ש היה והלל חפף את ראשו הלך ועבר על פתח ביתו אמר מי כאן הלל מי כאן הלל נתעטף ויצא לקראתו אמר לו בני מה אתה מבקש א"ל שאלה יש לי לשאול א"ל שאל בני שאל מפני מה ראשיהן של בבליים סגלגלות א"ל בני שאלה גדולה שאלת מפני שאין להם חיות פקחות,הלך והמתין שעה אחת חזר ואמר מי כאן הלל מי כאן הלל נתעטף ויצא לקראתו אמר לו בני מה אתה מבקש א"ל שאלה יש לי לשאול א"ל שאל בני שאל מפני מה עיניהן של תרמודיין תרוטות אמר לו בני שאלה גדולה שאלת מפני שדרין בין החולות,הלך והמתין שעה אחת חזר ואמר מי כאן הלל מי כאן הלל נתעטף ויצא לקראתו א"ל בני מה אתה מבקש א"ל שאלה יש לי לשאול א"ל שאל בני שאל מפני מה רגליהם של אפרקיים רחבות א"ל בני שאלה גדולה שאלת מפני שדרין בין בצעי המים,אמר לו שאלות הרבה יש לי לשאול ומתירא אני שמא תכעוס נתעטף וישב לפניו א"ל כל שאלות שיש לך לשאול שאל א"ל אתה הוא הלל שקורין אותך נשיא ישראל א"ל הן א"ל אם אתה הוא לא ירבו כמותך בישראל א"ל בני מפני מה א"ל מפני שאבדתי על ידך ד\' מאות זוז א"ל הוי זהיר ברוחך כדי הוא הלל שתאבד על ידו ד\' מאות זוז וד\' מאות זוז והלל לא יקפיד:,ת"ר מעשה בנכרי אחד שבא לפני שמאי אמר לו כמה תורות יש לכם אמר לו שתים תורה שבכתב ותורה שבעל פה א"ל שבכתב אני מאמינך ושבעל פה איני מאמינך גיירני ע"מ שתלמדני תורה שבכתב גער בו והוציאו בנזיפה בא לפני הלל גייריה יומא קמא א"ל א"ב ג"ד למחר אפיך ליה א"ל והא אתמול לא אמרת לי הכי א"ל לאו עלי דידי קא סמכת דעל פה נמי סמוך עלי:,שוב מעשה בנכרי אחד שבא לפני שמאי א"ל גיירני ע"מ שתלמדני כל התורה כולה כשאני עומד על רגל אחת דחפו באמת הבנין שבידו בא לפני הלל גייריה אמר לו דעלך סני לחברך לא תעביד זו היא כל התורה כולה ואידך פירושה הוא זיל גמור.,שוב מעשה בנכרי אחד שהיה עובר אחורי בית המדרש ושמע קול סופר שהיה אומר (שמות כח, ד) ואלה הבגדים אשר יעשו חושן ואפוד אמר הללו למי אמרו לו לכהן גדול אמר אותו נכרי בעצמו אלך ואתגייר בשביל שישימוני כהן גדול בא לפני שמאי אמר ליה גיירני על מנת שתשימני כהן גדול דחפו באמת הבנין שבידו בא לפני הלל גייריה,א"ל כלום מעמידין מלך אלא מי שיודע טכסיסי מלכות לך למוד טכסיסי מלכות הלך וקרא כיון שהגיע (במדבר א, נא) והזר הקרב יומת אמר ליה מקרא זה על מי נאמר א"ל אפי\' על דוד מלך ישראל נשא אותו גר קל וחומר בעצמו ומה ישראל שנקראו בנים למקום ומתוך אהבה שאהבם קרא להם (שמות ד, כב) בני בכורי ישראל כתיב עליהם והזר הקרב יומת גר הקל שבא במקלו ובתרמילו על אחת כמה וכמה,בא לפני שמאי א"ל כלום ראוי אני להיות כהן גדול והלא כתיב בתורה והזר הקרב יומת בא לפני הלל א"ל ענוותן הלל ינוחו לך ברכות על ראשך שהקרבתני תחת כנפי השכינה לימים נזדווגו שלשתן למקום אחד אמרו קפדנותו של שמאי בקשה לטורדנו מן העולם ענוותנותו של הלל קרבנו תחת כנפי השכינה:,אמר ר"ל מאי דכתיב (ישעיהו לג, ו) והיה אמונת עתיך חוסן ישועות חכמת ודעת וגו\' אמונת זה סדר זרעים עתיך זה סדר מועד חוסן זה סדר נשים ישועות זה סדר נזיקין חכמת זה סדר קדשים ודעת זה סדר טהרות ואפ"ה (ישעיהו לג, ו) יראת ה\' היא אוצרו,אמר רבא בשעה שמכניסין אדם לדין אומרים לו נשאת ונתת באמונה קבעת עתים לתורה עסקת בפו"ר צפית לישועה פלפלת בחכמה הבנת דבר מתוך דבר ואפ"ה אי יראת ה\' היא אוצרו אין אי לא לא משל לאדם שאמר לשלוחו העלה לי כור חיטין לעלייה הלך והעלה לו א"ל עירבת לי בהן קב חומטון א"ל לאו א"ל מוטב אם לא העליתה,תנא דבי ר"י מערב אדם קב חומטון בכור של תבואה ואינו חושש:,אמר רבה בר רב הונא כל אדם שיש בו תורה ואין בו'' None | 31a who wagered with each other and said: Anyone who will go and aggravate Hillel to the point that he reprimands him, will take four-hundred zuz. One of them said: I will aggravate him. That day that he chose to bother Hillel was Shabbat eve, and Hillel was washing the hair on his head. He went and passed the entrance to Hillel’s house and in a demeaning manner said: Who here is Hillel, who here is Hillel? Hillel wrapped himself in a dignified garment and went out to greet him. He said to him: My son, what do you seek? He said to him: I have a question to ask. Hillel said to him: Ask, my son, ask. The man asked him: Why are the heads of Babylonians oval? He was alluding to and attempting to insult Hillel, who was Babylonian. He said to him: My son, you have asked a significant question. The reason is because they do not have clever midwives. They do not know how to shape the child’s head at birth.,That man went and waited one hour, a short while, returned to look for Hillel, and said: Who here is Hillel, who here is Hillel? Again, Hillel wrapped himself and went out to greet him. Hillel said to him: My son, what do you seek? The man said to him: I have a question to ask. He said to him: Ask, my son, ask. The man asked: Why are the eyes of the residents of Tadmor bleary terutot? Hillel said to him: My son, you have asked a significant question. The reason is because they live among the sands and the sand gets into their eyes.,Once again the man went, waited one hour, returned, and said: Who here is Hillel, who here is Hillel? Again, he, Hillel, wrapped himself and went out to greet him. He said to him: My son, what do you seek? He said to him: I have a question to ask. He said to him: Ask, my son, ask. The man asked: Why do Africans have wide feet? Hillel said to him: You have asked a significant question. The reason is because they live in marshlands and their feet widened to enable them to walk through those swampy areas.,That man said to him: I have many more questions to ask, but I am afraid lest you get angry. Hillel wrapped himself and sat before him, and he said to him: All of the questions that you have to ask, ask them. The man got angry and said to him: Are you Hillel whom they call the Nasi of Israel? He said to him: Yes. He said to him: If it is you, then may there not be many like you in Israel. Hillel said to him: My son, for what reason do you say this? The man said to him: Because I lost four hundred zuz because of you. Hillel said to him: Be vigilant of your spirit and avoid situations of this sort. Hillel is worthy of having you lose four hundred zuz and another four hundred zuz on his account, and Hillel will not get upset.,The Sages taught: There was an incident involving one gentile who came before Shammai. The gentile said to Shammai: How many Torahs do you have? He said to him: Two, the Written Torah and the Oral Torah. The gentile said to him: With regard to the Written Torah, I believe you, but with regard to the Oral Torah, I do not believe you. Convert me on condition that you will teach me only the Written Torah. Shammai scolded him and cast him out with reprimand. The same gentile came before Hillel, who converted him and began teaching him Torah. On the first day, he showed him the letters of the alphabet and said to him: Alef, bet, gimmel, dalet. The next day he reversed the order of the letters and told him that an alef is a tav and so on. The convert said to him: But yesterday you did not tell me that. Hillel said to him: You see that it is impossible to learn what is written without relying on an oral tradition. Didn’t you rely on me? Therefore, you should also rely on me with regard to the matter of the Oral Torah, and accept the interpretations that it contains.,There was another incident involving one gentile who came before Shammai and said to Shammai: Convert me on condition that you teach me the entire Torah while I am standing on one foot. Shammai pushed him away with the builder’s cubit in his hand. This was a common measuring stick and Shammai was a builder by trade. The same gentile came before Hillel. He converted him and said to him: That which is hateful to you do not do to another; that is the entire Torah, and the rest is its interpretation. Go study.,There was another incident involving one gentile who was passing behind the study hall and heard the voice of a teacher who was teaching Torah to his students and saying the verse: “And these are the garments which they shall make: A breastplate, and an efod, and a robe, and a tunic of checkered work, a mitre, and a girdle” (Exodus 28:4). The gentile said: These garments, for whom are they designated? The students said to him: For the High Priest. The gentile said to himself: I will go and convert so that they will install me as High Priest. He came before Shammai and said to him: Convert me on condition that you install me as High Priest. Shammai pushed him with the builder’s cubit in his hand. He came before Hillel; he converted him.,Hillel said to him, to the convert: Is it not the way of the world that only one who knows the protocols takhsisei of royalty is appointed king? Go and learn the royal protocols by engaging in Torah study. He went and read the Bible. When he reached the verse which says: “And the common man that draws near shall be put to death” (Numbers 1:51), the convert said to Hillel: With regard to whom is the verse speaking? Hillel said to him: Even with regard to David, king of Israel. The convert reasoned an a fortiori inference himself: If the Jewish people are called God’s children, and due to the love that God loved them he called them: “Israel is My son, My firstborn” (Exodus 4:22), and nevertheless it is written about them: And the common man that draws near shall be put to death; a mere convert who came without merit, with nothing more than his staff and traveling bag, all the more so that this applies to him, as well.,The convert came before Shammai and told him that he retracts his demand to appoint him High Priest, saying: Am I at all worthy to be High Priest? Is it not written in the Torah: And the common man that draws near shall be put to death? He came before Hillel and said to him: Hillel the patient, may blessings rest upon your head as you brought me under the wings of the Divine Presence. The Gemara relates: Eventually, the three converts gathered together in one place, and they said: Shammai’s impatience sought to drive us from the world; Hillel’s patience brought us beneath the wings of the Divine Presence.,The Gemara continues discussing the conduct of the Sages, citing that Reish Lakish said: What is the meaning of that which is written: “And the faith of your times shall be a strength of salvation, wisdom, and knowledge, the fear of the Lord is his treasure” (Isaiah 33:6)? Faith; that is the order of Zera’im, Seeds, in the Mishna, because a person has faith in God and plants his seeds (Jerusalem Talmud). Your times; that is the order of Moed, Festival, which deals with the various occasions and Festivals that occur throughout the year. Strength; that is the order of Nashim, Women. Salvations; that is the order of Nezikin, Damages, as one who is being pursued is rescued from the hands of his pursuer. Wisdom; that is the order of Kodashim, Consecrated Items. And knowledge; that is the order of Teharot, Purity, which is particularly difficult to master. And even if a person studies and masters all of these, “the fear of the Lord is his treasure,” it is preeminent.,With regard to the same verse, Rava said: After departing from this world, when a person is brought to judgment for the life he lived in this world, they say to him in the order of that verse: Did you conduct business faithfully? Did you designate times for Torah study? Did you engage in procreation? Did you await salvation? Did you engage in the dialectics of wisdom or understand one matter from another? And, nevertheless, beyond all these, if the fear of the Lord is his treasure, yes, he is worthy, and if not, no, none of these accomplishments have any value. There is a parable that illustrates this. A person who said to his emissary: Bring a kor of wheat up to the attic for me to store there. The messenger went and brought it up for him. He said to the emissary: Did you mix a kav of ḥomton, a preservative to keep away worms, into it for me? He said to him: No. He said to him: If so, it would have been preferable had you not brought it up. of what use is worm-infested wheat? Likewise, Torah and mitzvot without the fear of God are of no value.,On a related note, the Gemara cites a halakha that was taught in the school of Rabbi Yishmael: A person who sells wheat may, ab initio, mix a kav of ḥomton into a kor of grain and need not be concerned that by selling it all at the price of grain he will be guilty of theft, as the kav of ḥomton is essential for the preservation of the wheat.,Rabba bar Rav Huna said: Any person who has Torah in him but does not have'' None |
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69. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Commandment/Commandments • commandments, acceptance of
Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 489; Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 192
| 62a משאי אפשר ובית הלל נמי לילפו ממשה אמרי לך משה מדעתיה הוא דעבד דתניא שלשה דברים עשה משה מדעתו והסכימה דעתו לדעת המקום פירש מן האשה ושיבר הלוחות והוסיף יום אחד,פירש מן האשה מאי דרש אמר ומה ישראל שלא דברה עמהם שכינה אלא לפי שעה וקבע להם זמן אמרה תורה (שמות יט, טו) אל תגשו אל אשה אני שמיוחד לדבור בכל שעה ושעה ולא קבע לי זמן על אחת כמה וכמה והסכימה דעתו לדעת המקום שנאמר (דברים ה, ל) לך אמור להם שובו לכם לאהליכם ואתה פה עמוד עמדי,שיבר את הלוחות מאי דרש אמר ומה פסח שהוא אחד משש מאות ושלש עשרה מצות אמרה תורה (שמות יב, מג) כל בן נכר לא יאכל בו התורה כולה וישראל מומרים על אחת כמה וכמה,והסכימה דעתו לדעת המקום דכתיב (שמות לד, א) אשר שברת ואמר ריש לקיש אמר ליה הקב"ה למשה יישר כחך ששברת,הוסיף יום אחד מדעתו מאי דרש דכתיב (שמות יט, י) וקדשתם היום ומחר היום כמחר מה מחר לילו עמו אף היום לילו עמו ולילה דהאידנא נפק ליה ש"מ תרי יומי לבר מהאידנא והסכימה דעתו לדעת המקום דלא שריא שכינה עד שבתא,תניא רבי נתן אומר ב"ש אומרים שני זכרים ושתי נקבות ובה"א זכר ונקבה,א"ר הונא מ"ט דרבי נתן אליבא דב"ש דכתיב (בראשית ד, ב) ותוסף ללדת את אחיו את הבל הבל ואחותו קין ואחותו וכתיב (בראשית ד, כה) כי שת לי אלהים זרע אחר תחת הבל כי הרגו קין ורבנן אודויי הוא דקא מודית,תניא אידך ר\' נתן אומר ב"ש אומרים זכר ונקבה ובה"א או זכר או נקבה אמר רבא מ"ט דר\' נתן אליבא דב"ה שנא\' (ישעיהו מה, יח) לא תהו בראה לשבת יצרה והא עבד לה שבת,איתמר היו לו בנים בהיותו עובד כוכבים ונתגייר ר\' יוחנן אמר קיים פריה ורביה וריש לקיש אמר לא קיים פריה ורביה רבי יוחנן אמר קיים פריה ורביה דהא הוו ליה וריש לקיש אמר לא קיים פריה ורביה גר שנתגייר כקטן שנולד דמי,ואזדו לטעמייהו דאיתמר היו לו בנים בהיותו עובד כוכבים ונתגייר רבי יוחנן אמר אין לו בכור לנחלה דהא הוה ליה ראשית אונו וריש לקיש אמר יש לו בכור לנחלה גר שנתגייר כקטן שנולד דמי,וצריכא דאי אשמעינן בההיא קמייתא בההיא קאמר רבי יוחנן משום דמעיקרא נמי בני פריה ורביה נינהו אבל לענין נחלה דלאו בני נחלה נינהו אימא מודי ליה לריש לקיש,ואי איתמר בהא בהא קאמר ריש לקיש אבל בההיא אימא מודה ליה לר\' יוחנן צריכא,איתיביה ר\' יוחנן לר"ל (מלכים ב כ, יב) בעת ההיא שלח בראדך בלאדן בן בלאדן מלך בבל וגו\' א"ל בהיותן עובדי כוכבים אית להו חייס נתגיירו לית להו חייס,אמר רב הכל מודין בעבד שאין לו חייס דכתיב (בראשית כב, ה) שבו לכם פה עם החמור עם הדומה לחמור מיתיבי (שמואל ב ט, י) ולציבא חמשה עשר בנים ועשרים עבדים אמר רב אחא בר יעקב כפר בן בקר,א"ה ה"נ שאני התם דיחסינהו בשמייהו ובשמא דאבוהון והכא לא מפרש ואיבעית אימא יחסינהו בדוכתא אחריתי באבוהון ובאבא דאבוהון דכתיב (מלכים א טו, יח) וישלחם המלך אסא אל בן הדד בן טברימון בן חזיון מלך ארם היושב בדמשק לאמר,איתמר היו לו בנים ומתו רב הונא אמר קיים פריה ורביה רבי יוחנן אמר לא קיים,רב הונא אמר קיים משום דרב אסי דאמר רב אסי אין בן דוד בא עד שיכלו כל נשמות שבגוף שנאמר (ישעיהו נז, טז) כי רוח מלפני יעטוף וגו\' ורבי יוחנן אמר לא קיים פריה ורביה לשבת יצרה בעינן והא ליכא,מיתיבי'' None | 62a from one that is not possible. Mankind was initially created with a male and female because otherwise reproduction would not have been possible. However, this fact cannot serve as a source that the mitzva to be fruitful and multiply is fulfilled only once one has a son and a daughter. The Gemara asks: And Beit Hillel, let them also learn from Moses. Beit Hillel could say to you: Moses acted based on his own perception when he separated from his wife, but this does not mean that a man is permitted to neglect the mitzva to be fruitful and multiply after fathering two males, as it is taught in a baraita: Moses did three things based on his own perception, and his perception agreed with the perception of the Omnipresent: He separated from his wife, he broke the tablets, and he added one day to the days of separation before the revelation at Sinai.,The Gemara clarifies: When Moses separated from his wife after the revelation at Sinai, what did he interpret that led him to do so? He said: If in the case of Israel, with whom the Divine Presence spoke only temporarily and for whom God set a specific time for revelation, the Torah stated: “Do not approach a woman” (Exodus 19:15), I, Moses, who am set aside for divine speech all the time and for whom God did not set a specific time, all the more so I must separate from my wife. And his perception agreed with the perception of the Omnipresent, as it is stated after the revelation at Sinai: “Go say to them: Return to your tents; and you, stand here with Me” (Deuteronomy 5:26–27). This indicates that whereas others could return to their homes and normal married life after the revelation at Sinai, Moses was to stay with God and not return to his wife.,Moses broke the tablets following the sin of the Golden Calf. What did he interpret that led him to do so? Moses said: If in the case of the Paschal lamb, which is only one of 613 mitzvot, the Torah states: “No alien shall eat of it” (Exodus 12:43), excluding not only gentiles but apostate Jews as well, then here, in the case of the Golden Calf, where the tablets represent the entire Torah and where the Jewish people are apostates, as they are worshipping the calf, all the more so must they be excluded from receiving them.,And his perception agreed with the perception of the Omnipresent, as it is written: “The first tablets that you broke asher shibbarta” (Exodus 34:1), and Reish Lakish said: The word asher is an allusion to the fact that the Holy One, Blessed be He, said to Moses: May your strength be true yishar koḥakha that you broke the tablets.,When Moses added one day to the days of separation before the revelation at Sinai based on his own perception, what did he interpret that led him to do so? He reasoned that since it is written: “And sanctify them today and tomorrow” (Exodus 19:10), the juxtaposition of the words “today” and “tomorrow” teaches that today is like tomorrow: Just as tomorrow the men and women will separate for that day and the night preceding it, so too, today requires separation for the day and the night preceding it. Since God spoke to him in the morning, and the night of that day already passed, Moses said: Conclude from this that separation must be in effect for two days aside from now, i.e., not including the day of the command. Therefore, he extended the mitzva of separation by one day. And his perception agreed with the perception of the Omnipresent, as the Divine Presence did not rest upon Mount Sinai until Shabbat morning, as Moses had determined.,§ It is taught in a baraita that Rabbi Natan says that Beit Shammai say: The mitzva to be fruitful and multiply is fulfilled with two males and two females. And Beit Hillel say: A male and a female.,Rav Huna said: What is the reason of Rabbi Natan, in accordance with the opinion of Beit Shammai? It is as it is written: “And again she bore his brother et aḥiv Abel et Hevel” (Genesis 4:2). The use of the superfluous word “et” indicates that she gave birth to Abel and his sister, in addition to Cain and his sister. And it states: “For God has appointed me another seed instead of Abel; for Cain slew him” (Genesis 4:25). This indicates that one must have at least four children. And the Rabbis, how do they understand this verse? In their opinion, Eve was thanking God for granting her another child, but one is not obligated to have four children.,It is taught in another baraita that Rabbi Natan says that Beit Shammai say: The mitzva to be fruitful and multiply is fulfilled with a male and a female. And Beit Hillel say: Either a male or a female. Rava said: What is the reason of Rabbi Natan in accordance with the opinion of Beit Hillel? It is as it is stated: “He did not create it a waste; He formed it to be inhabited” (Isaiah 45:18), and one has made the earth inhabited to a greater degree by adding even one child to the world.,§ It was stated that amora’im disagreed over the following issue: If a man had children when he was a gentile and he subsequently converted, Rabbi Yoḥa said: He has already fulfilled the mitzva to be fruitful and multiply, and Reish Lakish said: He has not fulfilled the mitzva to be fruitful and multiply. Rabbi Yoḥa said he has fulfilled the mitzva to be fruitful and multiply, as he already had children. And Reish Lakish said he has not fulfilled the mitzva to be fruitful and multiply, as the legal status of a convert who just converted is like that of a child just born, and it is considered as though he did not have children.,The Gemara comments: And they follow their regular line of reasoning, as it was stated: If one had children when he was a gentile and he subsequently converted, Rabbi Yoḥa said: He does not have a firstborn with regard to inheritance, i.e., the first son born to him after his conversion does not inherit a double portion, as this man already had “the first of his strength” (Deuteronomy 21:17), the Torah’s description of the firstborn in this context, before he converted. And Reish Lakish said: He does have a firstborn with regard to inheritance, as the legal status of a convert who just converted is like that of a child just born.,The Gemara adds: And it is necessary to state their opinions in both cases. As, had it only been taught to us with regard to that first case of the mitzva to be fruitful and multiply, one might have said that it is only in that case that Rabbi Yoḥa said his opinion, because from the outset, gentiles are also subject to the mitzva to be fruitful and multiply. However, with regard to inheritance, since they are not subject to the halakhot of inheritance, one might say that Rabbi Yoḥa concedes to Reish Lakish.,And conversely, if their dispute was stated only with regard to this issue of inheritance, I would have said that it is only in this case that Reish Lakish said his opinion, as the halakhot of inheritance do not apply to gentiles. But with regard to that case, the mitzva to be fruitful and multiply, one might say that he concedes to Rabbi Yoḥa. Consequently, it is necessary for both disputes to be recorded.,Rabbi Yoḥa raises an objection to Reish Lakish based upon the verse: “At that time Berodach-baladan, son of Baladan, king of Babylon, sent a letter” (II\xa0Kings 20:12), which indicates that gentiles are considered to be the children of their parents. Therefore, when they convert, they should already have fulfilled the mitzva to be fruitful and multiply. Reish Lakish said to Rabbi Yoḥa: When they are gentiles they do have family lineage, but when they convert they do not have lineage, as they now belong to the family of the Jewish people and their previous lineage is disregarded.,Rav said: Everyone agrees with regard to a Canaanite slave, that he does not have lineage, as it is written that Abraham said to his slaves: “Remain here with the donkey” (Genesis 22:5). This verse is interpreted to mean that they are a nation comparable to a donkey, which has no lineage. The Gemara raises an objection based upon a verse pertaining to Jonathan’s Canaanite slave: “And Ziba had fifteen sons and twenty servants” (II\xa0Samuel 9:10), which indicates that a slave’s sons are in fact considered his sons. Rav Aḥa bar Ya’akov said: This is like the expression: A bullock, son of a bull. The word son in this context merely denotes progeny, not lineage.,The Gemara asks: If so, here too, with regard to gentiles, there is no proof from the verse about Berodach-baladan that they have family lineage. The Gemara answers: There it is different, as the Bible identified him by his name and by his father’s name, thereby emphasizing the family connection. But here, it does not specify the names of Ziba’s children. And if you wish, say instead that the Bible identified gentiles elsewhere by their father and their father’s father, as it is written: “And King Asa sent them to Ben-hadad, son of Tabrimmon, son of Hezion, king of Aram, who dwelled in Damascus, saying” (I\xa0Kings 15:18). This indicates that there is lineage for gentiles.,§ It was stated that amora’im disagreed over the following issue: If a man had children and they died, Rav Huna said: He has fulfilled the mitzva to be fruitful and multiply through these children. Rabbi Yoḥa said: He has not fulfilled the mitzva.,The Gemara clarifies the reasons for their opinions: Rav Huna said he has fulfilled the mitzva due to a statement of Rav Asi, as Rav Asi said that the reason for this mitzva is that the Messiah, son of David, will not come until all the souls of the body have been finished, i.e., until all souls that are destined to inhabit physical bodies will do so, as it is stated: “For the spirit that enwraps itself is from Me, and the souls that I have made” (Isaiah 57:16). Consequently, once a child has been born and his soul has entered a body the mitzva has been fulfilled, even if the child subsequently dies. And Rabbi Yoḥa said he has not fulfilled the mitzva, as we require “He formed it to be inhabited” (Isaiah 45:18), and this is not fulfilled when the children have passed away and no longer inhabit the earth.,The Gemara raises an objection with regard to the opinion of Rav Huna based upon the following baraita:'' None |
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70. Augustine, The City of God, 14.20 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • command (imperium) • “Increase and Multiply” command
Found in books: Nisula (2012), Augustine and the Functions of Concupiscence, 114; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 153
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14.20 It is this which those canine or cynic philosophers have overlooked, when they have, in violation of the modest instincts of men, boastfully proclaimed their unclean and shameless opinion, worthy indeed of dogs, viz., that as the matrimonial act is legitimate, no one should be ashamed to perform it openly, in the street or in any public place. Instinctive shame has overborne this wild fancy. For though it is related that Diogenes once dared to put his opinion in practice, under the impression that his sect would be all the more famous if his egregious shamelessness were deeply graven in the memory of mankind, yet this example was not afterwards followed. Shame had more influence with them, to make them blush before men, than error to make them affect a resemblance to dogs. And possibly, even in the case of Diogenes, and those who did imitate him, there was but an appearance and pretence of copulation, and not the reality. Even at this day there are still Cynic philosophers to be seen; for these are Cynics who are not content with being clad in the pallium, but also carry a club; yet no one of them dares to do this that we speak of. If they did, they would be spat upon, not to say stoned, by the mob. Human nature, then, is without doubt ashamed of this lust; and justly so, for the insubordination of these members, and their defiance of the will, are the clear testimony of the punishment of man's first sin. And it was fitting that this should appear specially in those parts by which is generated that nature which has been altered for the worse by that first and great sin - that sin from whose evil connection no one can escape, unless God's grace expiate in him individually that which was perpetrated to the destruction of all in common, when all were in one man, and which was avenged by God's justice. "" None |
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71. Anon., Letter of Aristeas, 122, 158, 227-228
Tagged with subjects: • Decalogue/Ten Commandments • Exegesis, exegetical, interpretation of Scripture, Jesus’ command of scriptural exegesis • High Priests, in command of citadel of Jerusalem • Ten Commandments
Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 274; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 20; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 112; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 58, 296, 372, 381
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122 carefully that of the Greeks as well. They were specially qualified therefore for serving on embassies and they undertook this duty whenever it was necessary. They possessed a great facility for conferences and the discussion of problems connected with the law. They espoused the middle course - and this is always the best course to pursue. They abjured the rough and uncouth manner, but they were altogether above pride and never assumed an air of superiority over others, and in conversation they were ready to listen and give an appropriate answer to every question. And all of them carefully observed this rule and were anxious above everything else to excel each other in158 time and place that we may continually remember the God who rules and preserves (us). For in the matter of meats and drinks he bids us first of all offer part as a sacrifice and then forthwith enjoy our meal. Moreover, upon our garments he has given us a symbol of remembrance, and in like manner he has ordered us to put the divine oracles upon our gates and doors as a remembrance of' "
227 The king expressed his approval and asked the next, To whom ought a man to show liberality? And he replied, 'All men acknowledge that we ought to show liberality to those who are well disposed towards us, but I think that we ought to show the same keen spirit of generosity to those who are opposed to us that by this means we may win them over to the right and to what is advantageous to ourselves. But we must pray to God that this may be accomplished, for he rules the minds of all men.'" "228 Having expressed his agreement with the answer, the king asked the sixth to reply to the question, To whom ought we to exhibit gratitude? And he replied, 'To our parents continually, for God has given us a most important commandment with regard to the honour due to parents. In the next place He reckons the attitude of friend towards friend for He speaks of'a friend which is as thine own soul'. You do well in trying to bring all men into friendship with yourself.'" '' None |
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72. None, None, nan
Tagged with subjects: • Divine/God,, Command • reasons for the commandments
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 245; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 278, 279, 280
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73. None, None, nan
Tagged with subjects: • Ten Commandments • commandments, • commandments, acceptance of • focus more on commandments than on martyrs, in later midrash • identity, as motive for martyrdom, unclean food, collective willingness to die for commandments • reasons for the commandments
Found in books: Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 255; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 236; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 266; Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 74; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 283
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