| 1. Septuagint, Jonah, 1.16 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •ark of the covenant, atonement, day of Found in books: Allison (2018) 405 |
| 2. Septuagint, Daniel, 3.15, 6.6, 6.8 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •ark of the covenant •ark of the covenant, atonement, day of Found in books: Allison (2018) 171, 405 |
| 3. Septuagint, Baruch, 1.8-1.9, 4.37, 5.5 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •ark of the covenant •ark of the covenant, atonement, day of Found in books: Allison (2018) 151, 157, 403 |
| 4. Septuagint, 2 Kings, 25.4 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 137 |
| 5. Septuagint, 1 Kings, 1.11, 7.12 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •ark of the covenant, atonement, day of •ark of the covenant Found in books: Allison (2018) 38, 405 |
| 6. Septuagint, Exodus, 4.1, 7.13, 8.11, 8.15, 15.12 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 38, 171 |
| 7. Septuagint, Genesis, 8.6-8.12, 12.4, 15.6, 24.51, 28.20, 42.28 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •ark of the covenant •ark of the covenant, atonement, day of Found in books: Allison (2018) 38, 137, 171, 405 |
8. Septuagint, 1 Esdras, 1.54, 5.52 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •ark of the covenant •ark of the covenant, atonement, day of Found in books: Allison (2018) 151, 405 | 1.54. And all the holy vessels of the Lord, great and small, and the treasure chests of the Lord, and the royal stores, they took and carried away to Babylon. 5.52. and thereafter the continual offerings and sacrifices on sabbaths and at new moons and at all the consecrated feasts. |
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| 9. Septuagint, Job, 1.8 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 152 |
| 10. Septuagint, Deuteronomy, 11.6, 23.22, 30.3, 32.15 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •ark of the covenant •ark of the covenant, atonement, day of Found in books: Allison (2018) 157, 171, 405 |
| 11. Septuagint, Numbers, 4.20, 5.4, 6.2, 11.24, 16.32, 30.3 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •ark of the covenant •ark of the covenant, atonement, day of Found in books: Allison (2018) 38, 137, 171, 405 |
| 12. Septuagint, Proverbs, 4.27 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 38 |
| 13. Septuagint, Psalms, 105.17, 141.2 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •ark of the covenant •ark of the covenant, atonement, day of Found in books: Allison (2018) 171, 409 |
14. Septuagint, Tobit, 13.5, 13.13, 14.5 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 157 | 13.5. He will afflict us for our iniquities;and again he will show mercy,and will gather us from all the nations among whom you have been scattered. 13.13. Rejoice and be glad for the sons of the righteous;for they will be gathered together,and will praise the Lord of the righteous. 14.5. But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it. |
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15. Hebrew Bible, Psalms, 3.7-3.8, 7.6-7.7, 9.19-9.20, 9.33, 10.12, 16.8, 16.13, 17.13, 43.27, 44.26, 68.15, 73.22, 74.22, 81.8, 82.8, 93.2, 94.2, 98.6, 104.2, 105.42, 106.47, 107.42, 119.164, 126.1-126.2, 137.3-137.4, 147.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Allison (2018) 38, 157, 403; Kaplan (2015) 112; Morgan (2022) 78; Poorthuis Schwartz and Turner (2009) 484, 485, 491; Stuckenbruck (2007) 436; Zawanowska and Wilk (2022) 519| 3.7. "לֹא־אִירָא מֵרִבְבוֹת עָם אֲשֶׁר סָבִיב שָׁתוּ עָלָי׃", 3.8. "קוּמָה יְהוָה הוֹשִׁיעֵנִי אֱלֹהַי כִּי־הִכִּיתָ אֶת־כָּל־אֹיְבַי לֶחִי שִׁנֵּי רְשָׁעִים שִׁבַּרְתָּ׃", 7.6. "יִרַדֹּף אוֹיֵב נַפְשִׁי וְיַשֵּׂג וְיִרְמֹס לָאָרֶץ חַיָּי וּכְבוֹדִי לֶעָפָר יַשְׁכֵּן סֶלָה׃", 7.7. "קוּמָה יְהוָה בְּאַפֶּךָ הִנָּשֵׂא בְּעַבְרוֹת צוֹרְרָי וְעוּרָה אֵלַי מִשְׁפָּט צִוִּיתָ׃", 9.19. "כִּי לֹא לָנֶצַח יִשָּׁכַח אֶבְיוֹן תִּקְוַת ענוים [עֲנִיִּים] תֹּאבַד לָעַד׃", 10.12. "קוּמָה יְהוָה אֵל נְשָׂא יָדֶךָ אַל־תִּשְׁכַּח עניים [עֲנָוִים׃]", 16.8. "שִׁוִּיתִי יְהוָה לְנֶגְדִּי תָמִיד כִּי מִימִינִי בַּל־אֶמּוֹט׃", 17.13. "קוּמָה יְהוָה קַדְּמָה פָנָיו הַכְרִיעֵהוּ פַּלְּטָה נַפְשִׁי מֵרָשָׁע חַרְבֶּךָ׃", 44.26. "כִּי שָׁחָה לֶעָפָר נַפְשֵׁנוּ דָּבְקָה לָאָרֶץ בִּטְנֵנוּ׃", 68.15. "בְּפָרֵשׂ שַׁדַּי מְלָכִים בָּהּ תַּשְׁלֵג בְּצַלְמוֹן׃", 73.22. "וַאֲנִי־בַעַר וְלֹא אֵדָע בְּהֵמוֹת הָיִיתִי עִמָּךְ׃", 74.22. "קוּמָה אֱלֹהִים רִיבָה רִיבֶךָ זְכֹר חֶרְפָּתְךָ מִנִּי־נָבָל כָּל־הַיּוֹם׃", 81.8. "בַּצָּרָה קָרָאתָ וָאֲחַלְּצֶךָּ אֶעֶנְךָ בְּסֵתֶר רַעַם אֶבְחָנְךָ עַל־מֵי מְרִיבָה סֶלָה׃", 82.8. "קוּמָה אֱלֹהִים שָׁפְטָה הָאָרֶץ כִּי־אַתָּה תִנְחַל בְּכָל־הַגּוֹיִם׃", 93.2. "נָכוֹן כִּסְאֲךָ מֵאָז מֵעוֹלָם אָתָּה׃", 94.2. "הַיְחָבְרְךָ כִּסֵּא הַוּוֹת יֹצֵר עָמָל עֲלֵי־חֹק׃", 94.2. "הִנָּשֵׂא שֹׁפֵט הָאָרֶץ הָשֵׁב גְּמוּל עַל־גֵּאִים׃", 98.6. "בַּחֲצֹצְרוֹת וְקוֹל שׁוֹפָר הָרִיעוּ לִפְנֵי הַמֶּלֶךְ יְהוָה׃", 104.2. "תָּשֶׁת־חֹשֶׁךְ וִיהִי לָיְלָה בּוֹ־תִרְמֹשׂ כָּל־חַיְתוֹ־יָעַר׃", 104.2. "עֹטֶה־אוֹר כַּשַּׂלְמָה נוֹטֶה שָׁמַיִם כַּיְרִיעָה׃", 105.42. "כִּי־זָכַר אֶת־דְּבַר קָדְשׁוֹ אֶת־אַבְרָהָם עַבְדּוֹ׃", 106.47. "הוֹשִׁיעֵנוּ יְהוָה אֱלֹהֵינוּ וְקַבְּצֵנוּ מִן־הַגּוֹיִם לְהֹדוֹת לְשֵׁם קָדְשֶׁךָ לְהִשְׁתַּבֵּחַ בִּתְהִלָּתֶךָ׃", 107.42. "יִרְאוּ יְשָׁרִים וְיִשְׂמָחוּ וְכָל־עַוְלָה קָפְצָה פִּיהָ׃", 119.164. "שֶׁבַע בַּיּוֹם הִלַּלְתִּיךָ עַל מִשְׁפְּטֵי צִדְקֶךָ׃", 126.1. "שִׁיר הַמַּעֲלוֹת בְּשׁוּב יְהוָה אֶת־שִׁיבַת צִיּוֹן הָיִינוּ כְּחֹלְמִים׃", 126.2. "אָז יִמָּלֵא שְׂחוֹק פִּינוּ וּלְשׁוֹנֵנוּ רִנָּה אָז יֹאמְרוּ בַגּוֹיִם הִגְדִּיל יְהוָה לַעֲשׂוֹת עִם־אֵלֶּה׃", 137.3. "כִּי שָׁם שְׁאֵלוּנוּ שׁוֹבֵינוּ דִּבְרֵי־שִׁיר וְתוֹלָלֵינוּ שִׂמְחָה שִׁירוּ לָנוּ מִשִּׁיר צִיּוֹן׃", 137.4. "אֵיךְ נָשִׁיר אֶת־שִׁיר־יְהוָה עַל אַדְמַת נֵכָר׃", 147.2. "לֹא עָשָׂה כֵן לְכָל־גּוֹי וּמִשְׁפָּטִים בַּל־יְדָעוּם הַלְלוּ־יָהּ׃", 147.2. "בּוֹנֵה יְרוּשָׁלִַם יְהוָה נִדְחֵי יִשְׂרָאֵל יְכַנֵּס׃", | 3.7. "I am not afraid of ten thousands of people, that have set themselves against me round about.", 3.8. "Arise, O LORD; save me, O my God; for Thou hast smitten all mine enemies upon the cheek, Thou hast broken the teeth of the wicked.", 7.6. "Let the enemy pursue my soul, and overtake it, And tread my life down to the earth; Yea, let him lay my glory in the dust. Selah", 7.7. "Arise, O LORD, in Thine anger, Lift up Thyself in indignation against mine adversaries; Yea, awake for me at the judgment which Thou hast commanded.", 9.19. "For the needy shall not alway be forgotten, Nor the expectation of the poor perish for ever.", 9.20. "Arise, O LORD, let not man prevail; Let the nations be judged in Thy sight.", 10.12. "Arise, O LORD; O God, lift up Thy hand; Forget not the humble.", 16.8. "I have set the LORD always before me; Surely He is at my right hand, I shall not be moved.", 17.13. "Arise, O LORD, confront him, cast him down; Deliver my soul from the wicked, by Thy sword;", 44.26. "For our soul is bowed down to the dust; our belly cleaveth unto the earth.", 68.15. "When the Almighty scattereth kings therein, It snoweth in Zalmon.", 73.22. "But I was brutish, and ignorant; I was as a beast before Thee.", 74.22. "Arise, O God, plead Thine own cause; Remember Thy reproach all the day at the hand of the base man.", 81.8. "Thou didst call in trouble, and I rescued thee; I answered thee in the secret place of thunder; I proved thee at the waters of Meribah. Selah", 82.8. "Arise, O God, judge the earth; for Thou shalt possess all the nations.", 93.2. "Thy throne is established of old; Thou art from everlasting.", 94.2. "Lift up Thyself, Thou Judge of the earth; Render to the proud their recompense.", 98.6. "With trumpets and sound of the horn Shout ye before the King, the LORD.", 104.2. "Who coverest Thyself with light as with a garment, who stretchest out the heavens like a curtain;", 105.42. "For He remembered His holy word Unto Abraham His servant;", 106.47. "Save us, O LORD our God, And gather us from among the nations, That we may give thanks unto Thy holy name, That we may triumph in Thy praise.", 107.42. "The upright see it, and are glad; And all iniquity stoppeth her mouth.", 119.164. "Seven times a day do I praise Thee, because of Thy righteous ordices.", 126.1. "A Song of Ascents. When the LORD brought back those that returned to Zion, We were like unto them that dream.", 126.2. "Then was our mouth filled with laughter, and our tongue with singing; then said they among the nations: 'The LORD hath done great things with these.'", 137.3. "For there they that led us captive asked of us words of song, And our tormentors asked of us mirth: ‘Sing us one of the songs of Zion.'", 137.4. "How shall we sing the LORD’S song In a foreign land?", 147.2. "The LORD doth build up Jerusalem, He gathereth together the dispersed of Israel;", |
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16. Hebrew Bible, Proverbs, 3.11-3.12, 11.30, 13.12, 15.4, 15.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •covenant, theology of •ark of the covenant, atonement, day of •oath, of the covenant Found in books: Allison (2018) 409; Rubenstein (2018) 80; Schiffman (1983) 99| 3.11. "מוּסַר יְהוָה בְּנִי אַל־תִּמְאָס וְאַל־תָּקֹץ בְּתוֹכַחְתּוֹ׃", 3.12. "כִּי אֶת אֲשֶׁר יֶאֱהַב יְהוָה יוֹכִיחַ וּכְאָב אֶת־בֵּן יִרְצֶה׃", 13.12. "תּוֹחֶלֶת מְמֻשָּׁכָה מַחֲלָה־לֵב וְעֵץ חַיִּים תַּאֲוָה בָאָה׃", 15.4. "מַרְפֵּא לָשׁוֹן עֵץ חַיִּים וְסֶלֶף בָּהּ שֶׁבֶר בְּרוּחַ׃", 15.12. "לֹא יֶאֱהַב־לֵץ הוֹכֵחַ לוֹ אֶל־חֲכָמִים לֹא יֵלֵךְ׃", | 3.11. "My son, despise not the chastening of the LORD, Neither spurn thou His correction;", 3.12. "For whom the LORD loveth He correcteth, Even as a father the son in whom he delighteth.", 11.30. "The fruit of the righteous is a tree of life; And he that is wise winneth souls.", 13.12. "Hope deferred maketh the heart sick; But desire fulfilled is a tree of life.", 15.4. "A soothing tongue is a tree of life; But perverseness therein is a wound to the spirit.", 15.12. "A scorner loveth not to be reproved; He will not go unto the wise.", |
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17. Hebrew Bible, Numbers, 1.51, 4.5-4.20, 10.35-10.36, 18.1-18.7, 18.21-18.32, 19.13, 19.20, 24.17, 26.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ark of the covenant •ark of the covenant, displayed to pilgrims •ark, of the covenant •oath, of the covenant •purification, of the people (old covenant) Found in books: Allison (2018) 139, 150, 171; Ganzel and Holtz (2020) 102; Kaplan (2015) 129; Schiffman (1983) 57; Stuckenbruck (2007) 436| 1.51. "וּבִנְסֹעַ הַמִּשְׁכָּן יוֹרִידוּ אֹתוֹ הַלְוִיִּם וּבַחֲנֹת הַמִּשְׁכָּן יָקִימוּ אֹתוֹ הַלְוִיִּם וְהַזָּר הַקָּרֵב יוּמָת׃", 4.5. "וּבָא אַהֲרֹן וּבָנָיו בִּנְסֹעַ הַמַּחֲנֶה וְהוֹרִדוּ אֵת פָּרֹכֶת הַמָּסָךְ וְכִסּוּ־בָהּ אֵת אֲרֹן הָעֵדֻת׃", 4.6. "וְנָתְנוּ עָלָיו כְּסוּי עוֹר תַּחַשׁ וּפָרְשׂוּ בֶגֶד־כְּלִיל תְּכֵלֶת מִלְמָעְלָה וְשָׂמוּ בַּדָּיו׃", 4.7. "וְעַל שֻׁלְחַן הַפָּנִים יִפְרְשׂוּ בֶּגֶד תְּכֵלֶת וְנָתְנוּ עָלָיו אֶת־הַקְּעָרֹת וְאֶת־הַכַּפֹּת וְאֶת־הַמְּנַקִּיֹּת וְאֵת קְשׂוֹת הַנָּסֶךְ וְלֶחֶם הַתָּמִיד עָלָיו יִהְיֶה׃", 4.8. "וּפָרְשׂוּ עֲלֵיהֶם בֶּגֶד תּוֹלַעַת שָׁנִי וְכִסּוּ אֹתוֹ בְּמִכְסֵה עוֹר תָּחַשׁ וְשָׂמוּ אֶת־בַּדָּיו׃", 4.9. "וְלָקְחוּ בֶּגֶד תְּכֵלֶת וְכִסּוּ אֶת־מְנֹרַת הַמָּאוֹר וְאֶת־נֵרֹתֶיהָ וְאֶת־מַלְקָחֶיהָ וְאֶת־מַחְתֹּתֶיהָ וְאֵת כָּל־כְּלֵי שַׁמְנָהּ אֲשֶׁר יְשָׁרְתוּ־לָהּ בָּהֶם׃", 4.11. "וְעַל מִזְבַּח הַזָּהָב יִפְרְשׂוּ בֶּגֶד תְּכֵלֶת וְכִסּוּ אֹתוֹ בְּמִכְסֵה עוֹר תָּחַשׁ וְשָׂמוּ אֶת־בַּדָּיו׃", 4.12. "וְלָקְחוּ אֶת־כָּל־כְּלֵי הַשָּׁרֵת אֲשֶׁר יְשָׁרְתוּ־בָם בַּקֹּדֶשׁ וְנָתְנוּ אֶל־בֶּגֶד תְּכֵלֶת וְכִסּוּ אוֹתָם בְּמִכְסֵה עוֹר תָּחַשׁ וְנָתְנוּ עַל־הַמּוֹט׃", 4.13. "וְדִשְּׁנוּ אֶת־הַמִּזְבֵּחַ וּפָרְשׂוּ עָלָיו בֶּגֶד אַרְגָּמָן׃", 4.14. "וְנָתְנוּ עָלָיו אֶת־כָּל־כֵּלָיו אֲשֶׁר יְשָׁרְתוּ עָלָיו בָּהֶם אֶת־הַמַּחְתֹּת אֶת־הַמִּזְלָגֹת וְאֶת־הַיָּעִים וְאֶת־הַמִּזְרָקֹת כֹּל כְּלֵי הַמִּזְבֵּחַ וּפָרְשׂוּ עָלָיו כְּסוּי עוֹר תַּחַשׁ וְשָׂמוּ בַדָּיו׃", 4.15. "וְכִלָּה אַהֲרֹן־וּבָנָיו לְכַסֹּת אֶת־הַקֹּדֶשׁ וְאֶת־כָּל־כְּלֵי הַקֹּדֶשׁ בִּנְסֹעַ הַמַּחֲנֶה וְאַחֲרֵי־כֵן יָבֹאוּ בְנֵי־קְהָת לָשֵׂאת וְלֹא־יִגְּעוּ אֶל־הַקֹּדֶשׁ וָמֵתוּ אֵלֶּה מַשָּׂא בְנֵי־קְהָת בְּאֹהֶל מוֹעֵד׃", 4.16. "וּפְקֻדַּת אֶלְעָזָר בֶּן־אַהֲרֹן הַכֹּהֵן שֶׁמֶן הַמָּאוֹר וּקְטֹרֶת הַסַּמִּים וּמִנְחַת הַתָּמִיד וְשֶׁמֶן הַמִּשְׁחָה פְּקֻדַּת כָּל־הַמִּשְׁכָּן וְכָל־אֲשֶׁר־בּוֹ בְּקֹדֶשׁ וּבְכֵלָיו׃", 4.17. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן לֵאמֹר׃", 4.18. "אַל־תַּכְרִיתוּ אֶת־שֵׁבֶט מִשְׁפְּחֹת הַקְּהָתִי מִתּוֹךְ הַלְוִיִּם׃", 4.19. "וְזֹאת עֲשׂוּ לָהֶם וְחָיוּ וְלֹא יָמֻתוּ בְּגִשְׁתָּם אֶת־קֹדֶשׁ הַקֳּדָשִׁים אַהֲרֹן וּבָנָיו יָבֹאוּ וְשָׂמוּ אוֹתָם אִישׁ אִישׁ עַל־עֲבֹדָתוֹ וְאֶל־מַשָּׂאוֹ׃", 10.35. "וַיְהִי בִּנְסֹעַ הָאָרֹן וַיֹּאמֶר מֹשֶׁה קוּמָה יְהוָה וְיָפֻצוּ אֹיְבֶיךָ וְיָנֻסוּ מְשַׂנְאֶיךָ מִפָּנֶיךָ׃", 10.36. "וּבְנֻחֹה יֹאמַר שׁוּבָה יְהוָה רִבְבוֹת אַלְפֵי יִשְׂרָאֵל׃", 18.1. "וַיֹּאמֶר יְהוָה אֶל־אַהֲרֹן אַתָּה וּבָנֶיךָ וּבֵית־אָבִיךָ אִתָּךְ תִּשְׂאוּ אֶת־עֲוֺן הַמִּקְדָּשׁ וְאַתָּה וּבָנֶיךָ אִתָּךְ תִּשְׂאוּ אֶת־עֲוֺן כְּהֻנַּתְכֶם׃", 18.1. "בְּקֹדֶשׁ הַקֳּדָשִׁים תֹּאכֲלֶנּוּ כָּל־זָכָר יֹאכַל אֹתוֹ קֹדֶשׁ יִהְיֶה־לָּךְ׃", 18.2. "וְגַם אֶת־אַחֶיךָ מַטֵּה לֵוִי שֵׁבֶט אָבִיךָ הַקְרֵב אִתָּךְ וְיִלָּווּ עָלֶיךָ וִישָׁרְתוּךָ וְאַתָּה וּבָנֶיךָ אִתָּךְ לִפְנֵי אֹהֶל הָעֵדֻת׃", 18.2. "וַיֹּאמֶר יְהוָה אֶל־אַהֲרֹן בְּאַרְצָם לֹא תִנְחָל וְחֵלֶק לֹא־יִהְיֶה לְךָ בְּתוֹכָם אֲנִי חֶלְקְךָ וְנַחֲלָתְךָ בְּתוֹךְ בְּנֵי יִשְׂרָאֵל׃", 18.3. "וְאָמַרְתָּ אֲלֵהֶם בַּהֲרִימְכֶם אֶת־חֶלְבּוֹ מִמֶּנּוּ וְנֶחְשַׁב לַלְוִיִּם כִּתְבוּאַת גֹּרֶן וְכִתְבוּאַת יָקֶב׃", 18.3. "וְשָׁמְרוּ מִשְׁמַרְתְּךָ וּמִשְׁמֶרֶת כָּל־הָאֹהֶל אַךְ אֶל־כְּלֵי הַקֹּדֶשׁ וְאֶל־הַמִּזְבֵּחַ לֹא יִקְרָבוּ וְלֹא־יָמֻתוּ גַם־הֵם גַּם־אַתֶּם׃", 18.4. "וְנִלְווּ עָלֶיךָ וְשָׁמְרוּ אֶת־מִשְׁמֶרֶת אֹהֶל מוֹעֵד לְכֹל עֲבֹדַת הָאֹהֶל וְזָר לֹא־יִקְרַב אֲלֵיכֶם׃", 18.5. "וּשְׁמַרְתֶּם אֵת מִשְׁמֶרֶת הַקֹּדֶשׁ וְאֵת מִשְׁמֶרֶת הַמִּזְבֵּחַ וְלֹא־יִהְיֶה עוֹד קֶצֶף עַל־בְּנֵי יִשְׂרָאֵל׃", 18.6. "וַאֲנִי הִנֵּה לָקַחְתִּי אֶת־אֲחֵיכֶם הַלְוִיִּם מִתּוֹךְ בְּנֵי יִשְׂרָאֵל לָכֶם מַתָּנָה נְתֻנִים לַיהוָה לַעֲבֹד אֶת־עֲבֹדַת אֹהֶל מוֹעֵד׃", 18.7. "וְאַתָּה וּבָנֶיךָ אִתְּךָ תִּשְׁמְרוּ אֶת־כְּהֻנַּתְכֶם לְכָל־דְּבַר הַמִּזְבֵּחַ וּלְמִבֵּית לַפָּרֹכֶת וַעֲבַדְתֶּם עֲבֹדַת מַתָּנָה אֶתֵּן אֶת־כְּהֻנַּתְכֶם וְהַזָּר הַקָּרֵב יוּמָת׃", 18.21. "וְלִבְנֵי לֵוִי הִנֵּה נָתַתִּי כָּל־מַעֲשֵׂר בְּיִשְׂרָאֵל לְנַחֲלָה חֵלֶף עֲבֹדָתָם אֲשֶׁר־הֵם עֹבְדִים אֶת־עֲבֹדַת אֹהֶל מוֹעֵד׃", 18.22. "וְלֹא־יִקְרְבוּ עוֹד בְּנֵי יִשְׂרָאֵל אֶל־אֹהֶל מוֹעֵד לָשֵׂאת חֵטְא לָמוּת׃", 18.23. "וְעָבַד הַלֵּוִי הוּא אֶת־עֲבֹדַת אֹהֶל מוֹעֵד וְהֵם יִשְׂאוּ עֲוֺנָם חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם וּבְתוֹךְ בְּנֵי יִשְׂרָאֵל לֹא יִנְחֲלוּ נַחֲלָה׃", 18.24. "כִּי אֶת־מַעְשַׂר בְּנֵי־יִשְׂרָאֵל אֲשֶׁר יָרִימוּ לַיהוָה תְּרוּמָה נָתַתִּי לַלְוִיִּם לְנַחֲלָה עַל־כֵּן אָמַרְתִּי לָהֶם בְּתוֹךְ בְּנֵי יִשְׂרָאֵל לֹא יִנְחֲלוּ נַחֲלָה׃", 18.25. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 18.26. "וְאֶל־הַלְוִיִּם תְּדַבֵּר וְאָמַרְתָּ אֲלֵהֶם כִּי־תִקְחוּ מֵאֵת בְּנֵי־יִשְׂרָאֵל אֶת־הַמַּעֲשֵׂר אֲשֶׁר נָתַתִּי לָכֶם מֵאִתָּם בְּנַחֲלַתְכֶם וַהֲרֵמֹתֶם מִמֶּנּוּ תְּרוּמַת יְהוָה מַעֲשֵׂר מִן־הַמַּעֲשֵׂר׃", 18.27. "וְנֶחְשַׁב לָכֶם תְּרוּמַתְכֶם כַּדָּגָן מִן־הַגֹּרֶן וְכַמְלֵאָה מִן־הַיָּקֶב׃", 18.28. "כֵּן תָּרִימוּ גַם־אַתֶּם תְּרוּמַת יְהוָה מִכֹּל מַעְשְׂרֹתֵיכֶם אֲשֶׁר תִּקְחוּ מֵאֵת בְּנֵי יִשְׂרָאֵל וּנְתַתֶּם מִמֶּנּוּ אֶת־תְּרוּמַת יְהוָה לְאַהֲרֹן הַכֹּהֵן׃", 18.29. "מִכֹּל מַתְּנֹתֵיכֶם תָּרִימוּ אֵת כָּל־תְּרוּמַת יְהוָה מִכָּל־חֶלְבּוֹ אֶת־מִקְדְּשׁוֹ מִמֶּנּוּ׃", 18.31. "וַאֲכַלְתֶּם אֹתוֹ בְּכָל־מָקוֹם אַתֶּם וּבֵיתְכֶם כִּי־שָׂכָר הוּא לָכֶם חֵלֶף עֲבֹדַתְכֶם בְּאֹהֶל מוֹעֵד׃", 18.32. "וְלֹא־תִשְׂאוּ עָלָיו חֵטְא בַּהֲרִימְכֶם אֶת־חֶלְבּוֹ מִמֶּנּוּ וְאֶת־קָדְשֵׁי בְנֵי־יִשְׂרָאֵל לֹא תְחַלְּלוּ וְלֹא תָמוּתוּ׃", 19.13. "כָּל־הַנֹּגֵעַ בְּמֵת בְּנֶפֶשׁ הָאָדָם אֲשֶׁר־יָמוּת וְלֹא יִתְחַטָּא אֶת־מִשְׁכַּן יְהוָה טִמֵּא וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִיִּשְׂרָאֵל כִּי מֵי נִדָּה לֹא־זֹרַק עָלָיו טָמֵא יִהְיֶה עוֹד טֻמְאָתוֹ בוֹ׃", 24.17. "אֶרְאֶנּוּ וְלֹא עַתָּה אֲשׁוּרֶנּוּ וְלֹא קָרוֹב דָּרַךְ כּוֹכָב מִיַּעֲקֹב וְקָם שֵׁבֶט מִיִּשְׂרָאֵל וּמָחַץ פַּאֲתֵי מוֹאָב וְקַרְקַר כָּל־בְּנֵי־שֵׁת׃", | 1.51. "And when the tabernacle setteth forward, the Levites shall take it down; and when the tabernacle is to be pitched, the Levites shall set it up; and the common man that draweth nigh shall be put to death.", 4.5. "when the camp setteth forward, Aaron shall go in, and his sons, and they shall take down the veil of the screen, and cover the ark of the testimony with it;", 4.6. "and shall put thereon a covering of sealskin, and shall spread over it a cloth all of blue, and shall set the staves thereof.", 4.7. "And upon the table of showbread they shall spread a cloth of blue, and put thereon the dishes, and the pans, and the bowls, and the jars wherewith to pour out; and the continual bread shall remain thereon.", 4.8. "And they shall spread upon them a cloth of scarlet, and cover the same with a covering of sealskin, and shall set the staves thereof.", 4.9. "And they shall take a cloth of blue, and cover the candlestick of the light, and its lamps, and its tongs, and its snuffdishes, and all the oil vessels thereof, wherewith they minister unto it.", 4.10. "And they shall put it and all the vessels thereof within a covering of sealskin, and shall put it upon a bar.", 4.11. "And upon the golden altar they shall spread a cloth of blue, and cover it with a covering of sealskin, and shall set the staves thereof.", 4.12. "And they shall take all the vessels of ministry, wherewith they minister in the sanctuary, and put them in a cloth of blue, and cover them with a covering of sealskin, and shall put them on a bar.", 4.13. "And they shall take away the ashes from the altar, and spread a purple cloth thereon.", 4.14. "And they shall put upon it all the vessels thereof, wherewith they minister about it, the fire-pans, the flesh-hooks, and the shovels, and the basins, all the vessels of the altar; and they shall spread upon it a covering of sealskin, and set the staves thereof.", 4.15. "And when Aaron and his sons have made an end of covering the holy furniture, and all the holy vessels, as the camp is to set forward—after that, the sons of Kohath shall come to bear them; but they shall not touch the holy things, lest they die. These things are the burden of the sons of Kohath in the tent of meeting.", 4.16. "And the charge of Eleazar the son of Aaron the priest shall be the oil for the light, and the sweet incense, and the continual meal-offering, and the anointing oil: he shall have the charge of all the tabernacle, and of all that therein is, whether it be the sanctuary, or the furniture thereof.’", 4.17. "And the LORD spoke unto Moses and unto Aaron, saying:", 4.18. "’Cut ye not off the tribe of the families of the Kohathites from among the Levites;", 4.19. "but thus do unto them, that they may live, and not die, when they approach unto the most holy things: Aaron and his sons shall go in, and appoint them every one to his service and to his burden;", 4.20. "but they shall not go in to see the holy things as they are being covered, lest they die.’", 10.35. "And it came to pass, when the ark set forward, that Moses said: ‘Rise up, O LORD, and let Thine enemies be scattered; and let them that hate Thee flee before Thee.’", 10.36. "And when it rested, he said: ‘Return, O LORD, unto the ten thousands of the families of Israel.’", 18.1. "And the LORD said unto Aaron: ‘Thou and thy sons and thy fathers’ house with thee shall bear the iniquity of the sanctuary; and thou and thy sons with thee shall bear the iniquity of your priesthood.", 18.2. "And thy brethren also, the tribe of Levi, the tribe of thy father, bring thou near with thee, that they may be joined unto thee, and minister unto thee, thou and thy sons with thee being before the tent of the testimony.", 18.3. "And they shall keep thy charge, and the charge of all the Tent; only they shall not come nigh unto the holy furniture and unto the altar, that they die not, neither they, nor ye.", 18.4. "And they shall be joined unto thee, and keep the charge of the tent of meeting, whatsoever the service of the Tent may be; but a common man shall not draw nigh unto you.", 18.5. "And ye shall keep the charge of the holy things, and the charge of the altar, that there be wrath no more upon the children of Israel.", 18.6. "And I, behold, I have taken your brethren the Levites from among the children of Israel; for you they are given as a gift unto the LORD, to do the service of the tent of meeting.", 18.7. "And thou and thy sons with thee shall keep your priesthood in everything that pertaineth to the altar, and to that within the veil; and ye shall serve; I give you the priesthood as a service of gift; and the common man that draweth nigh shall be put to death.’", 18.21. "And unto the children of Levi, behold, I have given all the tithe in Israel for an inheritance, in return for their service which they serve, even the service of the tent of meeting.", 18.22. "And henceforth the children of Israel shall not come nigh the tent of meeting, lest they bear sin, and die.", 18.23. "But the Levites alone shall do the service of the tent of meeting, and they shall bear their iniquity; it shall be a statute for ever throughout your generations, and among the children of Israel they shall have no inheritance.", 18.24. "For the tithe of the children of Israel, which they set apart as a gift unto the LORD, I have given to the Levites for an inheritance; therefore I have said unto them: Among the children of Israel they shall have no inheritance.’", 18.25. "And the LORD spoke unto Moses, saying:", 18.26. "’Moreover thou shalt speak unto the Levites, and say unto them: When ye take of the children of Israel the tithe which I have given you from them for your inheritance, then ye shall set apart of it a gift for the LORD, even a tithe of the tithe.", 18.27. "And the gift which ye set apart shall be reckoned unto you, as though it were the corn of the threshing-floor, and as the fulness of the wine-press.", 18.28. "Thus ye also shall set apart a gift unto the LORD of all your tithes, which ye receive of the children of Israel; and thereof ye shall give the gift which is set apart unto the LORD to Aaron the priest.", 18.29. "Out of all that is given you ye shall set apart all of that which is due unto the LORD, of all the best thereof, even the hallowed part thereof out of it.", 18.30. "Therefore thou shalt say unto them: When ye set apart the best thereof from it, then it shall be counted unto the Levites as the increase of the threshing-floor, and as the increase of the wine-press.", 18.31. "And ye may eat it in every place, ye and your households; for it is your reward in return for your service in the tent of meeting.", 18.32. "And ye shall bear no sin by reason of it, seeing that ye have set apart from it the best thereof; and ye shall not profane the holy things of the children of Israel, that ye die not.’", 19.13. "Whosoever toucheth the dead, even the body of any man that is dead, and purifieth not himself—he hath defiled the tabernacle of the LORD—that soul shall be cut off from Israel; because the water of sprinkling was not dashed against him, he shall be unclean; his uncleanness is yet upon him.", 19.20. "But the man that shall be unclean, and shall not purify himself, that soul shall be cut off from the midst of the assembly, because he hath defiled the sanctuary of the LORD; the water of sprinkling hath not been dashed against him: he is unclean.", 24.17. "I see him, but not now; I behold him, but not nigh; There shall step forth a star out of Jacob, And a scepter shall rise out of Israel, And shall smite through the corners of Moab, And break down all the sons of Seth.", 26.10. "and the earth opened her mouth, and swallowed them up together with Korah, when that company died; what time the fire devoured two hundred and fifty men, and they became a sign.", |
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18. Hebrew Bible, Zephaniah, 3.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 157 | 3.20. "At that time will I bring you in, And at that time will I gather you; For I will make you to be a name and a praise Among all the peoples of the earth, When I turn your captivity before your eyes, Saith the LORD.", |
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19. Hebrew Bible, Micah, 4.10, 7.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ark of the covenant, •mediator, of the covenant Found in books: Bay (2022) 283; Morgan (2022) 78 | 4.10. "Be in pain, and labour to bring forth, O daughter of Zion, Like a woman in travail; For now shalt thou go forth out of the city, And shalt dwell in the field, And shalt come even unto Babylon; There shalt thou be rescued; There shall the LORD redeem thee from the hand of thine enemies.", 7.20. "Thou wilt show faithfulness to Jacob, mercy to Abraham, As Thou hast sworn unto our fathers from the days of old.", |
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20. Hebrew Bible, Joel, 2.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •covenant, people/community of the Found in books: Levison (2009) 213| 2.3. "לְפָנָיו אָכְלָה אֵשׁ וְאַחֲרָיו תְּלַהֵט לֶהָבָה כְּגַן־עֵדֶן הָאָרֶץ לְפָנָיו וְאַחֲרָיו מִדְבַּר שְׁמָמָה וְגַם־פְּלֵיטָה לֹא־הָיְתָה לּוֹ׃", | 2.3. "A fire devoureth before them, And behind them a flame blazeth; The land is as the garden of Eden before them, And behind them a desolate wilderness; Yea, and nothing escapeth them.", |
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21. Hebrew Bible, Esther, 2.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ark of the covenant, Found in books: Bay (2022) 283| 2.6. "אֲשֶׁר הָגְלָה מִירוּשָׁלַיִם עִם־הַגֹּלָה אֲשֶׁר הָגְלְתָה עִם יְכָנְיָה מֶלֶךְ־יְהוּדָה אֲשֶׁר הֶגְלָה נְבוּכַדְנֶאצַּר מֶלֶךְ בָּבֶל׃", | 2.6. "who had been carried away from Jerusalem with the captives that had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away.", |
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22. Hebrew Bible, Job, 6.25, 38.1-38.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Rubenstein (2018) 89; Schiffman (1983) 99| 6.25. "מַה־נִּמְרְצוּ אִמְרֵי־יֹשֶׁר וּמַה־יּוֹכִיחַ הוֹכֵחַ מִכֶּם׃", 38.1. "וַיַּעַן־יְהוָה אֶת־אִיּוֹב מנ הסערה [מִן ] [הַסְּעָרָה] וַיֹּאמַר׃", 38.1. "וָאֶשְׁבֹּר עָלָיו חֻקִּי וָאָשִׂים בְּרִיחַ וּדְלָתָיִם׃", 38.2. "כִּי תִקָּחֶנּוּ אֶל־גְּבוּלוֹ וְכִי־תָבִין נְתִיבוֹת בֵּיתוֹ׃", 38.2. "מִי זֶה מַחְשִׁיךְ עֵצָה בְמִלִּין בְּלִי־דָעַת׃", 38.3. "אֱזָר־נָא כְגֶבֶר חֲלָצֶיךָ וְאֶשְׁאָלְךָ וְהוֹדִיעֵנִי׃", 38.3. "כָּאֶבֶן מַיִם יִתְחַבָּאוּ וּפְנֵי תְהוֹם יִתְלַכָּדוּ׃", 38.4. "אֵיפֹה הָיִיתָ בְּיָסְדִי־אָרֶץ הַגֵּד אִם־יָדַעְתָּ בִינָה׃", 38.4. "כִּי־יָשֹׁחוּ בַמְּעוֹנוֹת יֵשְׁבוּ בַסֻּכָּה לְמוֹ־אָרֶב׃", | 6.25. "How forcible are words of uprightness! But what doth your arguing argue?", 38.1. "Then the LORD answered Job out of the whirlwind, and said:", 38.2. "Who is this that darkeneth counsel By words without knowledge?", 38.3. "Gird up now thy loins like a man; For I will demand of thee, and declare thou unto Me.", 38.4. "Where wast thou when I laid the foundations of the earth? Declare, if thou hast the understanding.", |
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23. Hebrew Bible, Hosea, 11.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 157| 11.1. "אַחֲרֵי יְהוָה יֵלְכוּ כְּאַרְיֵה יִשְׁאָג כִּי־הוּא יִשְׁאַג וְיֶחֶרְדוּ בָנִים מִיָּם׃", 11.1. "כִּי נַעַר יִשְׂרָאֵל וָאֹהֲבֵהוּ וּמִמִּצְרַיִם קָרָאתִי לִבְנִי׃", | 11.1. "When Israel was a child, then I loved him, And out of Egypt I called My son.", |
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24. Hebrew Bible, Genesis, 2.8-2.9, 6.9, 12.10-12.20, 15.6, 19.14, 19.24, 26.18, 32.21 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Allison (2018) 38, 137; Bay (2022) 283; Klawans (2019) 94; Morgan (2022) 56; Zawanowska and Wilk (2022) 519| 2.8. "וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃", 2.9. "וַיַּצְמַח יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע׃", 6.9. "אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו אֶת־הָאֱלֹהִים הִתְהַלֶּךְ־נֹחַ׃", 12.11. "וַיְהִי כַּאֲשֶׁר הִקְרִיב לָבוֹא מִצְרָיְמָה וַיֹּאמֶר אֶל־שָׂרַי אִשְׁתּוֹ הִנֵּה־נָא יָדַעְתִּי כִּי אִשָּׁה יְפַת־מַרְאֶה אָתְּ׃", 12.12. "וְהָיָה כִּי־יִרְאוּ אֹתָךְ הַמִּצְרִים וְאָמְרוּ אִשְׁתּוֹ זֹאת וְהָרְגוּ אֹתִי וְאֹתָךְ יְחַיּוּ׃", 12.13. "אִמְרִי־נָא אֲחֹתִי אָתְּ לְמַעַן יִיטַב־לִי בַעֲבוּרֵךְ וְחָיְתָה נַפְשִׁי בִּגְלָלֵךְ׃", 12.14. "וַיְהִי כְּבוֹא אַבְרָם מִצְרָיְמָה וַיִּרְאוּ הַמִּצְרִים אֶת־הָאִשָּׁה כִּי־יָפָה הִוא מְאֹד׃", 12.15. "וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה וַיְהַלְלוּ אֹתָהּ אֶל־פַּרְעֹה וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה׃", 12.16. "וּלְאַבְרָם הֵיטִיב בַּעֲבוּרָהּ וַיְהִי־לוֹ צֹאן־וּבָקָר וַחֲמֹרִים וַעֲבָדִים וּשְׁפָחֹת וַאֲתֹנֹת וּגְמַלִּים׃", 12.17. "וַיְנַגַּע יְהוָה אֶת־פַּרְעֹה נְגָעִים גְּדֹלִים וְאֶת־בֵּיתוֹ עַל־דְּבַר שָׂרַי אֵשֶׁת אַבְרָם׃", 12.18. "וַיִּקְרָא פַרְעֹה לְאַבְרָם וַיֹּאמֶר מַה־זֹּאת עָשִׂיתָ לִּי לָמָּה לֹא־הִגַּדְתָּ לִּי כִּי אִשְׁתְּךָ הִוא׃", 12.19. "לָמָה אָמַרְתָּ אֲחֹתִי הִוא וָאֶקַּח אֹתָהּ לִי לְאִשָּׁה וְעַתָּה הִנֵּה אִשְׁתְּךָ קַח וָלֵךְ׃", 15.6. "וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃", 19.14. "וַיֵּצֵא לוֹט וַיְדַבֵּר אֶל־חֲתָנָיו לֹקְחֵי בְנֹתָיו וַיֹּאמֶר קוּמוּ צְּאוּ מִן־הַמָּקוֹם הַזֶּה כִּי־מַשְׁחִית יְהוָה אֶת־הָעִיר וַיְהִי כִמְצַחֵק בְּעֵינֵי חֲתָנָיו׃", 19.24. "וַיהוָה הִמְטִיר עַל־סְדֹם וְעַל־עֲמֹרָה גָּפְרִית וָאֵשׁ מֵאֵת יְהוָה מִן־הַשָּׁמָיִם׃", 26.18. "וַיָּשָׁב יִצְחָק וַיַּחְפֹּר אֶת־בְּאֵרֹת הַמַּיִם אֲשֶׁר חָפְרוּ בִּימֵי אַבְרָהָם אָבִיו וַיְסַתְּמוּם פְּלִשְׁתִּים אַחֲרֵי מוֹת אַבְרָהָם וַיִּקְרָא לָהֶן שֵׁמוֹת כַּשֵּׁמֹת אֲשֶׁר־קָרָא לָהֶן אָבִיו׃", 32.21. "וַאֲמַרְתֶּם גַּם הִנֵּה עַבְדְּךָ יַעֲקֹב אַחֲרֵינוּ כִּי־אָמַר אֲכַפְּרָה פָנָיו בַּמִּנְחָה הַהֹלֶכֶת לְפָנָי וְאַחֲרֵי־כֵן אֶרְאֶה פָנָיו אוּלַי יִשָּׂא פָנָי׃", | 2.8. "And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed.", 2.9. "And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil.", 6.9. "These are the generations of Noah. Noah was in his generations a man righteous and wholehearted; Noah walked with God.", 12.10. "And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land.", 12.11. "And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife: ‘Behold now, I know that thou art a fair woman to look upon.", 12.12. "And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife; and they will kill me, but thee they will keep alive.", 12.13. "Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.’", 12.14. "And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair.", 12.15. "And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house.", 12.16. "And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels.", 12.17. "And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife.", 12.18. "And Pharaoh called Abram, and said: ‘What is this that thou hast done unto me? why didst thou not tell me that she was thy wife?", 12.19. "Why saidst thou: She is my sister? so that I took her to be my wife; now therefore behold thy wife, take her, and go thy way.’", 12.20. "And Pharaoh gave men charge concerning him; and they brought him on the way, and his wife, and all that he had.", 15.6. "And he believed in the LORD; and He counted it to him for righteousness.", 19.14. "And Lot went out, and spoke unto his sons-in-law, who married his daughters, and said: ‘Up, get you out of this place; for the LORD will destroy the city.’ But he seemed unto his sons-in-law as one that jested.", 19.24. "Then the LORD caused to rain upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven;", 26.18. "And Isaac digged again the wells of water, which they had digged in the days of Abraham his father; for the Philistines had stopped them after the death of Abraham; and he called their names after the names by which his father had called them.", 32.21. "and ye shall say: Moreover, behold, thy servant Jacob is behind us.’ For he said: ‘I will appease him with the present that goeth before me, and afterward I will see his face; peradventure he will accept me.’", |
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25. Hebrew Bible, Exodus, 1, 2, 2.24, 3, 3.7, 4, 4.1, 4.4, 4.5, 4.8, 4.9, 4.24, 4.25, 4.26, 4.31, 5, 6, 7, 8, 9, 10, 11, 12, 14.31, 16.32, 16.33, 16.34, 18.22, 19.9, 20.1-24.18, 20.24, 23.17, 25, 25.1-31.18, 25.8, 25.9, 25.10, 25.11, 25.12, 25.13, 25.14, 25.15, 25.16, 25.17, 25.18, 25.19, 25.20, 25.21, 25.22, 26, 26.33, 26.34, 27, 27.9, 28.15, 28.16, 28.17, 28.18, 28.19, 28.20, 30.7, 30.8, 30.10, 30.11, 30.12, 30.13, 30.14, 30.15, 30.16, 32.13, 33.11, 34.24, 35, 36, 37, 37.1, 37.2, 37.3, 37.4, 37.5, 37.6, 37.7, 37.8, 37.9, 38, 39, 39.30, 40, 40.1, 40.2, 40.3, 40.4, 40.5, 40.6, 40.7, 40.8, 40.9, 40.10, 40.11, 40.12, 40.13, 40.14, 40.15, 40.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Schiffman (1983) 58| 30.15. "הֶעָשִׁיר לֹא־יַרְבֶּה וְהַדַּל לֹא יַמְעִיט מִמַּחֲצִית הַשָּׁקֶל לָתֵת אֶת־תְּרוּמַת יְהוָה לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם׃", | 30.15. "The rich shall not give more, and the poor shall not give less, than the half shekel, when they give the offering of the LORD, to make atonement for your souls.", |
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26. Hebrew Bible, Leviticus, 16.6, 16.11, 16.16-16.17, 16.20, 16.24, 16.30-16.34, 18.24-18.25, 19.17, 20.3, 22.10-22.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Schiffman (1983) 57, 99| 16.6. "וְהִקְרִיב אַהֲרֹן אֶת־פַּר הַחַטָּאת אֲשֶׁר־לוֹ וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ׃", 16.11. "וְהִקְרִיב אַהֲרֹן אֶת־פַּר הַחַטָּאת אֲשֶׁר־לוֹ וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ וְשָׁחַט אֶת־פַּר הַחַטָּאת אֲשֶׁר־לוֹ׃", 16.16. "וְכִפֶּר עַל־הַקֹּדֶשׁ מִטֻּמְאֹת בְּנֵי יִשְׂרָאֵל וּמִפִּשְׁעֵיהֶם לְכָל־חַטֹּאתָם וְכֵן יַעֲשֶׂה לְאֹהֶל מוֹעֵד הַשֹּׁכֵן אִתָּם בְּתוֹךְ טֻמְאֹתָם׃", 16.17. "וְכָל־אָדָם לֹא־יִהְיֶה בְּאֹהֶל מוֹעֵד בְּבֹאוֹ לְכַפֵּר בַּקֹּדֶשׁ עַד־צֵאתוֹ וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ וּבְעַד כָּל־קְהַל יִשְׂרָאֵל׃", 16.24. "וְרָחַץ אֶת־בְּשָׂרוֹ בַמַּיִם בְּמָקוֹם קָדוֹשׁ וְלָבַשׁ אֶת־בְּגָדָיו וְיָצָא וְעָשָׂה אֶת־עֹלָתוֹ וְאֶת־עֹלַת הָעָם וְכִפֶּר בַּעֲדוֹ וּבְעַד הָעָם׃", 16.31. "שַׁבַּת שַׁבָּתוֹן הִיא לָכֶם וְעִנִּיתֶם אֶת־נַפְשֹׁתֵיכֶם חֻקַּת עוֹלָם׃", 16.32. "וְכִפֶּר הַכֹּהֵן אֲשֶׁר־יִמְשַׁח אֹתוֹ וַאֲשֶׁר יְמַלֵּא אֶת־יָדוֹ לְכַהֵן תַּחַת אָבִיו וְלָבַשׁ אֶת־בִּגְדֵי הַבָּד בִּגְדֵי הַקֹּדֶשׁ׃", 16.33. "וְכִפֶּר אֶת־מִקְדַּשׁ הַקֹּדֶשׁ וְאֶת־אֹהֶל מוֹעֵד וְאֶת־הַמִּזְבֵּחַ יְכַפֵּר וְעַל הַכֹּהֲנִים וְעַל־כָּל־עַם הַקָּהָל יְכַפֵּר׃", 16.34. "וְהָיְתָה־זֹּאת לָכֶם לְחֻקַּת עוֹלָם לְכַפֵּר עַל־בְּנֵי יִשְׂרָאֵל מִכָּל־חַטֹּאתָם אַחַת בַּשָּׁנָה וַיַּעַשׂ כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃", 18.24. "אַל־תִּטַּמְּאוּ בְּכָל־אֵלֶּה כִּי בְכָל־אֵלֶּה נִטְמְאוּ הַגּוֹיִם אֲשֶׁר־אֲנִי מְשַׁלֵּחַ מִפְּנֵיכֶם׃", 18.25. "וַתִּטְמָא הָאָרֶץ וָאֶפְקֹד עֲוֺנָהּ עָלֶיהָ וַתָּקִא הָאָרֶץ אֶת־יֹשְׁבֶיהָ׃", 19.17. "לֹא־תִשְׂנָא אֶת־אָחִיךָ בִּלְבָבֶךָ הוֹכֵחַ תּוֹכִיחַ אֶת־עֲמִיתֶךָ וְלֹא־תִשָּׂא עָלָיו חֵטְא׃", 20.3. "וַאֲנִי אֶתֵּן אֶת־פָּנַי בָּאִישׁ הַהוּא וְהִכְרַתִּי אֹתוֹ מִקֶּרֶב עַמּוֹ כִּי מִזַּרְעוֹ נָתַן לַמֹּלֶךְ לְמַעַן טַמֵּא אֶת־מִקְדָּשִׁי וּלְחַלֵּל אֶת־שֵׁם קָדְשִׁי׃", 22.11. "וְכֹהֵן כִּי־יִקְנֶה נֶפֶשׁ קִנְיַן כַּסְפּוֹ הוּא יֹאכַל בּוֹ וִילִיד בֵּיתוֹ הֵם יֹאכְלוּ בְלַחְמוֹ׃", 22.12. "וּבַת־כֹּהֵן כִּי תִהְיֶה לְאִישׁ זָר הִוא בִּתְרוּמַת הַקֳּדָשִׁים לֹא תֹאכֵל׃", 22.13. "וּבַת־כֹּהֵן כִּי תִהְיֶה אַלְמָנָה וּגְרוּשָׁה וְזֶרַע אֵין לָהּ וְשָׁבָה אֶל־בֵּית אָבִיהָ כִּנְעוּרֶיהָ מִלֶּחֶם אָבִיהָ תֹּאכֵל וְכָל־זָר לֹא־יֹאכַל בּוֹ׃", 22.14. "וְאִישׁ כִּי־יֹאכַל קֹדֶשׁ בִּשְׁגָגָה וְיָסַף חֲמִשִׁיתוֹ עָלָיו וְנָתַן לַכֹּהֵן אֶת־הַקֹּדֶשׁ׃", | 16.6. "And Aaron shall present the bullock of the sin-offering, which is for himself, and make atonement for himself, and for his house.", 16.11. "And Aaron shall present the bullock of the sin-offering, which is for himself, and shall make atonement for himself, and for his house, and shall kill the bullock of the sin-offering which is for himself.", 16.16. "And he shall make atonement for the holy place, because of the uncleannesses of the children of Israel, and because of their transgressions, even all their sins; and so shall he do for the tent of meeting, that dwelleth with them in the midst of their uncleannesses.", 16.17. "And there shall be no man in the tent of meeting when he goeth in to make atonement in the holy place, until he come out, and have made atonement for himself, and for his household, and for all the assembly of Israel.", 16.20. "And when he hath made an end of atoning for the holy place, and the tent of meeting, and the altar, he shall present the live goat.", 16.24. "And he shall bathe his flesh in water in a holy place and put on his other vestments, and come forth, and offer his burnt-offering and the burnt-offering of the people, and make atonement for himself and for the people.", 16.30. "For on this day shall atonement be made for you, to cleanse you; from all your sins shall ye be clean before the LORD.", 16.31. "It is a sabbath of solemn rest unto you, and ye shall afflict your souls; it is a statute for ever.", 16.32. "And the priest, who shall be anointed and who shall be consecrated to be priest in his father’s stead, shall make the atonement, and shall put on the linen garments, even the holy garments.", 16.33. "And he shall make atonement for the most holy place, and he shall make atonement for the tent of meeting and for the altar; and he shall make atonement for the priests and for all the people of the assembly.", 16.34. "And this shall be an everlasting statute unto you, to make atonement for the children of Israel because of all their sins once in the year.’ And he did as the LORD commanded Moses.", 18.24. "Defile not ye yourselves in any of these things; for in all these the nations are defiled, which I cast out from before you.", 18.25. "And the land was defiled, therefore I did visit the iniquity thereof upon it, and the land vomited out her inhabitants.", 19.17. "Thou shalt not hate thy brother in thy heart; thou shalt surely rebuke thy neighbour, and not bear sin because of him.", 20.3. "I also will set My face against that man, and will cut him off from among his people, because he hath given of his seed unto Molech, to defile My sanctuary, and to profane My holy name.", 22.10. "There shall no acommon man eat of the holy thing; a tet of a priest, or a hired servant, shall not eat of the holy thing.", 22.11. "But if a priest buy any soul, the purchase of his money, he may eat of it; and such as are born in his house, they may eat of his bread.", 22.12. "And if a priest’s daughter be married unto a common man, she shall not eat of that which is set apart from the holy things.", 22.13. "But if a priest’s daughter be a widow, or divorced, and have no child, and is returned unto her father’s house, as in her youth, she may eat of her father’s bread; but there shall no common man", 22.14. "And if a man eat of the holy thing through error, then he shall put the fifth part thereof unto it, and shall give unto the priest the holy thing.", |
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27. Hebrew Bible, Song of Songs, 2.14, 3.9-3.10, 6.3, 8.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 151; Kaplan (2015) 112; Lieber (2014) 72| 2.14. "יוֹנָתִי בְּחַגְוֵי הַסֶּלַע בְּסֵתֶר הַמַּדְרֵגָה הַרְאִינִי אֶתּ־מַרְאַיִךְ הַשְׁמִיעִינִי אֶת־קוֹלֵךְ כִּי־קוֹלֵךְ עָרֵב וּמַרְאֵיךְ נָאוֶה׃", 3.9. "אַפִּרְיוֹן עָשָׂה לוֹ הַמֶּלֶךְ שְׁלֹמֹה מֵעֲצֵי הַלְּבָנוֹן׃", 6.3. "אֲנִי לְדוֹדִי וְדוֹדִי לִי הָרֹעֶה בַּשׁוֹשַׁנִּים׃", 8.8. "אָחוֹת לָנוּ קְטַנָּה וְשָׁדַיִם אֵין לָהּ מַה־נַּעֲשֶׂה לַאֲחֹתֵנוּ בַּיּוֹם שֶׁיְּדֻבַּר־בָּהּ׃", | 2.14. O my dove, that art in the clefts of the rock, in the covert of the cliff, Let me see thy countece, let me hear thy voice; For sweet is thy voice, and thy countece is comely.’ 3.9. King Solomon made himself a palanquin of the wood of Lebanon. 3.10. He made the pillars thereof of silver, The top thereof of gold, The seat of it of purple, The inside thereof being inlaid with love, From the daughters of Jerusalem. 6.3. I am my beloved’s, and my beloved is mine, That feedeth among the lilies.’ 8.8. We have a little sister, And she hath no breasts; What shall we do for our sister In the day when she shall be spoken for? |
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28. Hebrew Bible, Deuteronomy, 7.9, 9.27, 11.13-11.17, 12.12, 19.15, 22.14, 22.20, 22.26, 30.1-30.5, 31.26, 32.11, 33.5, 33.26 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •mediator, of the covenant •covenant, theology of •ark of the covenant •oath, of the covenant •ark of the covenant / of god / of the lord •synagogues, ark of the covenant Found in books: Allison (2018) 157; Morgan (2022) 78; Neusner Green and Avery-Peck (2022) 12; Poorthuis Schwartz and Turner (2009) 484; Rubenstein (2018) 74; Schiffman (1983) 99; Zawanowska and Wilk (2022) 431| 7.9. "וְיָדַעְתָּ כִּי־יְהוָה אֱלֹהֶיךָ הוּא הָאֱלֹהִים הָאֵל הַנֶּאֱמָן שֹׁמֵר הַבְּרִית וְהַחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מצותו [מִצְוֺתָיו] לְאֶלֶף דּוֹר׃", 9.27. "זְכֹר לַעֲבָדֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב אַל־תֵּפֶן אֶל־קְשִׁי הָעָם הַזֶּה וְאֶל־רִשְׁעוֹ וְאֶל־חַטָּאתוֹ׃", 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׃", 12.12. "וּשְׂמַחְתֶּם לִפְנֵי יְהוָה אֱלֹהֵיכֶם אַתֶּם וּבְנֵיכֶם וּבְנֹתֵיכֶם וְעַבְדֵיכֶם וְאַמְהֹתֵיכֶם וְהַלֵּוִי אֲשֶׁר בְּשַׁעֲרֵיכֶם כִּי אֵין לוֹ חֵלֶק וְנַחֲלָה אִתְּכֶם׃", 19.15. "לֹא־יָקוּם עֵד אֶחָד בְּאִישׁ לְכָל־עָוֺן וּלְכָל־חַטָּאת בְּכָל־חֵטְא אֲשֶׁר יֶחֱטָא עַל־פִּי שְׁנֵי עֵדִים אוֹ עַל־פִּי שְׁלֹשָׁה־עֵדִים יָקוּם דָּבָר׃", 22.14. "וְשָׂם לָהּ עֲלִילֹת דְּבָרִים וְהוֹצִיא עָלֶיהָ שֵׁם רָע וְאָמַר אֶת־הָאִשָּׁה הַזֹּאת לָקַחְתִּי וָאֶקְרַב אֵלֶיהָ וְלֹא־מָצָאתִי לָהּ בְּתוּלִים׃", 22.26. "ולנער [וְלַנַּעֲרָה] לֹא־תַעֲשֶׂה דָבָר אֵין לנער [לַנַּעֲרָה] חֵטְא מָוֶת כִּי כַּאֲשֶׁר יָקוּם אִישׁ עַל־רֵעֵהוּ וּרְצָחוֹ נֶפֶשׁ כֵּן הַדָּבָר הַזֶּה׃", 30.1. "וְהָיָה כִי־יָבֹאוּ עָלֶיךָ כָּל־הַדְּבָרִים הָאֵלֶּה הַבְּרָכָה וְהַקְּלָלָה אֲשֶׁר נָתַתִּי לְפָנֶיךָ וַהֲשֵׁבֹתָ אֶל־לְבָבֶךָ בְּכָל־הַגּוֹיִם אֲשֶׁר הִדִּיחֲךָ יְהוָה אֱלֹהֶיךָ שָׁמָּה׃", 30.1. "כִּי תִשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר מִצְוֺתָיו וְחֻקֹּתָיו הַכְּתוּבָה בְּסֵפֶר הַתּוֹרָה הַזֶּה כִּי תָשׁוּב אֶל־יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃", 30.2. "לְאַהֲבָה אֶת־יְהוָה אֱלֹהֶיךָ לִשְׁמֹעַ בְּקֹלוֹ וּלְדָבְקָה־בוֹ כִּי הוּא חַיֶּיךָ וְאֹרֶךְ יָמֶיךָ לָשֶׁבֶת עַל־הָאֲדָמָה אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לָתֵת לָהֶם׃", 30.2. "וְשַׁבְתָּ עַד־יְהוָה אֱלֹהֶיךָ וְשָׁמַעְתָּ בְקֹלוֹ כְּכֹל אֲשֶׁר־אָנֹכִי מְצַוְּךָ הַיּוֹם אַתָּה וּבָנֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃", 30.3. "וְשָׁב יְהוָה אֱלֹהֶיךָ אֶת־שְׁבוּתְךָ וְרִחֲמֶךָ וְשָׁב וְקִבֶּצְךָ מִכָּל־הָעַמִּים אֲשֶׁר הֱפִיצְךָ יְהוָה אֱלֹהֶיךָ שָׁמָּה׃", 30.4. "אִם־יִהְיֶה נִדַּחֲךָ בִּקְצֵה הַשָּׁמָיִם מִשָּׁם יְקַבֶּצְךָ יְהוָה אֱלֹהֶיךָ וּמִשָּׁם יִקָּחֶךָ׃", 30.5. "וֶהֱבִיאֲךָ יְהוָה אֱלֹהֶיךָ אֶל־הָאָרֶץ אֲשֶׁר־יָרְשׁוּ אֲבֹתֶיךָ וִירִשְׁתָּהּ וְהֵיטִבְךָ וְהִרְבְּךָ מֵאֲבֹתֶיךָ׃", 31.26. "לָקֹחַ אֵת סֵפֶר הַתּוֹרָה הַזֶּה וְשַׂמְתֶּם אֹתוֹ מִצַּד אֲרוֹן בְּרִית־יְהוָה אֱלֹהֵיכֶם וְהָיָה־שָׁם בְּךָ לְעֵד׃", 32.11. "כְּנֶשֶׁר יָעִיר קִנּוֹ עַל־גּוֹזָלָיו יְרַחֵף יִפְרֹשׂ כְּנָפָיו יִקָּחֵהוּ יִשָּׂאֵהוּ עַל־אֶבְרָתוֹ׃", 33.5. "וַיְהִי בִישֻׁרוּן מֶלֶךְ בְּהִתְאַסֵּף רָאשֵׁי עָם יַחַד שִׁבְטֵי יִשְׂרָאֵל׃", 33.26. "אֵין כָּאֵל יְשֻׁרוּן רֹכֵב שָׁמַיִם בְעֶזְרֶךָ וּבְגַאֲוָתוֹ שְׁחָקִים׃", | 7.9. "Know therefore that the LORD thy God, He is God; the faithful God, who keepeth covet and mercy with them that love Him and keep His commandments to a thousand generations;", 9.27. "Remember Thy servants, Abraham, Isaac, and Jacob; look not unto the stubbornness of this people, nor to their wickedness, nor to their sin;", 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.", 12.12. "And ye shall rejoice before the LORD your God, ye, and your sons, and your daughters, and your men-servants, and your maid-servants, and the Levite that is within your gates, forasmuch as he hath no portion nor inheritance with you.", 19.15. "One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth; at the mouth of two witnesses, or at the mouth of three witnesses, shall a matter be establishment", 22.14. "and lay wanton charges against her, and bring up an evil name upon her, and say: ‘I took this woman, and when I came nigh to her, I found not in her the tokens of virginity’;", 22.20. "But if this thing be true, that the tokens of virginity were not found in the damsel;", 22.26. "But unto the damsel thou shalt do nothing; there is in the damsel no sin worthy of death; for as when a man riseth against his neighbour, and slayeth him, even so is this matter.", 30.1. "And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt bethink thyself among all the nations, whither the LORD thy God hath driven thee,", 30.2. "and shalt return unto the LORD thy God, and hearken to His voice according to all that I command thee this day, thou and thy children, with all thy heart, and with all thy soul;", 30.3. "that then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the peoples, whither the LORD thy God hath scattered thee.", 30.4. "If any of thine that are dispersed be in the uttermost parts of heaven, from thence will the LORD thy God gather thee, and from thence will He fetch thee.", 30.5. "And the LORD thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and He will do thee good, and multiply thee above thy fathers. .", 31.26. "’Take this book of the law, and put it by the side of the ark of the covet of the LORD your God, that it may be there for a witness against thee.", 32.11. "As an eagle that stirreth up her nest, Hovereth over her young, Spreadeth abroad her wings, taketh them, Beareth them on her pinions—", 33.5. "And there was a king in Jeshurun, When the heads of the people were gathered, All the tribes of Israel together.", 33.26. "There is none like unto God, O Jeshurun, Who rideth upon the heaven as thy help, And in His excellency on the skies.", |
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29. Hebrew Bible, Jeremiah, 1.3, 2.2-2.3, 3.16, 4.19-4.21, 11.1-11.7, 13.1-13.7, 15.3, 23.8, 25.8-25.14, 27.16-27.22, 28.3, 28.6, 29.10-29.14, 31.1, 31.8, 31.10, 31.13-31.14, 31.31, 32.6-32.15, 32.37-32.41, 34.10, 49.36, 52.7, 52.14, 52.17-52.23 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •ark of the covenant, •ark of the covenant •ark of the covenant, atonement, day of •covenant, covenant of the first ones (cd) Found in books: Allison (2018) 38, 137, 138, 139, 151, 152, 157, 403; Bay (2022) 283; Kaplan (2015) 129; Klawans (2019) 80, 81, 82| 1.3. "וַיְהִי בִּימֵי יְהוֹיָקִים בֶּן־יֹאשִׁיָּהוּ מֶלֶךְ יְהוּדָה עַד־תֹּם עַשְׁתֵּי עֶשְׂרֵה שָׁנָה לְצִדְקִיָּהוּ בֶן־יֹאשִׁיָּהוּ מֶלֶךְ יְהוּדָה עַד־גְּלוֹת יְרוּשָׁלִַם בַּחֹדֶשׁ הַחֲמִישִׁי׃", 2.2. "הָלֹךְ וְקָרָאתָ בְאָזְנֵי יְרוּשָׁלִַם לֵאמֹר כֹּה אָמַר יְהוָה זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ אַהֲבַת כְּלוּלֹתָיִךְ לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר בְּאֶרֶץ לֹא זְרוּעָה׃", 2.2. "כִּי מֵעוֹלָם שָׁבַרְתִּי עֻלֵּךְ נִתַּקְתִּי מוֹסְרֹתַיִךְ וַתֹּאמְרִי לֹא אעבד [אֶעֱבוֹר] כִּי עַל־כָּל־גִּבְעָה גְּבֹהָה וְתַחַת כָּל־עֵץ רַעֲנָן אַתְּ צֹעָה זֹנָה׃", 2.3. "לַשָּׁוְא הִכֵּיתִי אֶת־בְּנֵיכֶם מוּסָר לֹא לָקָחוּ אָכְלָה חַרְבְּכֶם נְבִיאֵיכֶם כְּאַרְיֵה מַשְׁחִית׃", 2.3. "קֹדֶשׁ יִשְׂרָאֵל לַיהוָה רֵאשִׁית תְּבוּאָתֹה כָּל־אֹכְלָיו יֶאְשָׁמוּ רָעָה תָּבֹא אֲלֵיהֶם נְאֻם־יְהוָה׃", 3.16. "וְהָיָה כִּי תִרְבּוּ וּפְרִיתֶם בָּאָרֶץ בַּיָּמִים הָהֵמָּה נְאֻם־יְהוָה לֹא־יֹאמְרוּ עוֹד אֲרוֹן בְּרִית־יְהוָה וְלֹא יַעֲלֶה עַל־לֵב וְלֹא יִזְכְּרוּ־בוֹ וְלֹא יִפְקֹדוּ וְלֹא יֵעָשֶׂה עוֹד׃", 4.19. "מֵעַי מֵעַי אחולה [אוֹחִילָה] קִירוֹת לִבִּי הֹמֶה־לִּי לִבִּי לֹא אַחֲרִישׁ כִּי קוֹל שׁוֹפָר שמעתי [שָׁמַעַתְּ] נַפְשִׁי תְּרוּעַת מִלְחָמָה׃", 4.21. "עַד־מָתַי אֶרְאֶה־נֵּס אֶשְׁמְעָה קוֹל שׁוֹפָר׃", 11.1. "הַדָּבָר אֲשֶׁר הָיָה אֶל־יִרְמְיָהוּ מֵאֵת יְהוָה לֵאמֹר׃", 11.1. "שָׁבוּ עַל־עֲוֺנֹת אֲבוֹתָם הָרִאשֹׁנִים אֲשֶׁר מֵאֲנוּ לִשְׁמוֹעַ אֶת־דְּבָרַי וְהֵמָּה הָלְכוּ אַחֲרֵי אֱלֹהִים אֲחֵרִים לְעָבְדָם הֵפֵרוּ בֵית־יִשְׂרָאֵל וּבֵית יְהוּדָה אֶת־בְּרִיתִי אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם׃", 11.2. "וַיהוָה צְבָאוֹת שֹׁפֵט צֶדֶק בֹּחֵן כְּלָיוֹת וָלֵב אֶרְאֶה נִקְמָתְךָ מֵהֶם כִּי אֵלֶיךָ גִּלִּיתִי אֶת־רִיבִי׃", 11.2. "שִׁמְעוּ אֶת־דִּבְרֵי הַבְּרִית הַזֹּאת וְדִבַּרְתָּם אֶל־אִישׁ יְהוּדָה וְעַל־יֹשְׁבֵי יְרוּשָׁלִָם׃", 11.3. "וְאָמַרְתָּ אֲלֵיהֶם כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל אָרוּר הָאִישׁ אֲשֶׁר לֹא יִשְׁמַע אֶת־דִּבְרֵי הַבְּרִית הַזֹּאת׃", 11.4. "אֲשֶׁר צִוִּיתִי אֶת־אֲבוֹתֵיכֶם בְּיוֹם הוֹצִיאִי־אוֹתָם מֵאֶרֶץ־מִצְרַיִם מִכּוּר הַבַּרְזֶל לֵאמֹר שִׁמְעוּ בְקוֹלִי וַעֲשִׂיתֶם אוֹתָם כְּכֹל אֲשֶׁר־אֲצַוֶּה אֶתְכֶם וִהְיִיתֶם לִי לְעָם וְאָנֹכִי אֶהְיֶה לָכֶם לֵאלֹהִים׃", 11.5. "לְמַעַן הָקִים אֶת־הַשְּׁבוּעָה אֲשֶׁר־נִשְׁבַּעְתִּי לַאֲבוֹתֵיכֶם לָתֵת לָהֶם אֶרֶץ זָבַת חָלָב וּדְבַשׁ כַּיּוֹם הַזֶּה וָאַעַן וָאֹמַר אָמֵן יְהוָה׃", 11.6. "וַיֹּאמֶר יְהוָה אֵלַי קְרָא אֶת־כָּל־הַדְּבָרִים הָאֵלֶּה בְּעָרֵי יְהוּדָה וּבְחֻצוֹת יְרוּשָׁלִַם לֵאמֹר שִׁמְעוּ אֶת־דִּבְרֵי הַבְּרִית הַזֹּאת וַעֲשִׂיתֶם אוֹתָם׃", 11.7. "כִּי הָעֵד הַעִדֹתִי בַּאֲבוֹתֵיכֶם בְּיוֹם הַעֲלוֹתִי אוֹתָם מֵאֶרֶץ מִצְרַיִם וְעַד־הַיּוֹם הַזֶּה הַשְׁכֵּם וְהָעֵד לֵאמֹר שִׁמְעוּ בְּקוֹלִי׃", 13.1. "כֹּה־אָמַר יְהוָה אֵלַי הָלוֹךְ וְקָנִיתָ לְּךָ אֵזוֹר פִּשְׁתִּים וְשַׂמְתּוֹ עַל־מָתְנֶיךָ וּבַמַּיִם לֹא תְבִאֵהוּ׃", 13.1. "הָעָם הַזֶּה הָרָע הַמֵּאֲנִים לִשְׁמוֹעַ אֶת־דְּבָרַי הַהֹלְכִים בִּשְׁרִרוּת לִבָּם וַיֵּלְכוּ אַחֲרֵי אֱלֹהִים אֲחֵרִים לְעָבְדָם וּלְהִשְׁתַּחֲוֺת לָהֶם וִיהִי כָּאֵזוֹר הַזֶּה אֲשֶׁר לֹא־יִצְלַח לַכֹּל׃", 13.2. "שאי [שְׂאוּ] עֵינֵיכֶם וראי [וּרְאוּ] הַבָּאִים מִצָּפוֹן אַיֵּה הָעֵדֶר נִתַּן־לָךְ צֹאן תִּפְאַרְתֵּךְ׃", 13.2. "וָאֶקְנֶה אֶת־הָאֵזוֹר כִּדְבַר יְהוָה וָאָשִׂם עַל־מָתְנָי׃", 13.3. "וַיְהִי דְבַר־יְהוָה אֵלַי שֵׁנִית לֵאמֹר׃", 13.4. "קַח אֶת־הָאֵזוֹר אֲשֶׁר קָנִיתָ אֲשֶׁר עַל־מָתְנֶיךָ וְקוּם לֵךְ פְּרָתָה וְטָמְנֵהוּ שָׁם בִּנְקִיק הַסָּלַע׃", 13.5. "וָאֵלֵךְ וָאֶטְמְנֵהוּ בִּפְרָת כַּאֲשֶׁר צִוָּה יְהוָה אוֹתִי׃", 13.6. "וַיְהִי מִקֵּץ יָמִים רַבִּים וַיֹּאמֶר יְהוָה אֵלַי קוּם לֵךְ פְּרָתָה וְקַח מִשָּׁם אֶת־הָאֵזוֹר אֲשֶׁר צִוִּיתִיךָ לְטָמְנוֹ־שָׁם׃", 13.7. "וָאֵלֵךְ פְּרָתָה וָאֶחְפֹּר וָאֶקַּח אֶת־הָאֵזוֹר מִן־הַמָּקוֹם אֲשֶׁר־טְמַנְתִּיו שָׁמָּה וְהִנֵּה נִשְׁחַת הָאֵזוֹר לֹא יִצְלַח לַכֹּל׃", 15.3. "וּפָקַדְתִּי עֲלֵיהֶם אַרְבַּע מִשְׁפָּחוֹת נְאֻם־יְהוָה אֶת־הַחֶרֶב לַהֲרֹג וְאֶת־הַכְּלָבִים לִסְחֹב וְאֶת־עוֹף הַשָּׁמַיִם וְאֶת־בֶּהֱמַת הָאָרֶץ לֶאֱכֹל וּלְהַשְׁחִית׃", 23.8. "כִּי אִם־חַי־יְהוָה אֲשֶׁר הֶעֱלָה וַאֲשֶׁר הֵבִיא אֶת־זֶרַע בֵּית יִשְׂרָאֵל מֵאֶרֶץ צָפוֹנָה וּמִכֹּל הָאֲרָצוֹת אֲשֶׁר הִדַּחְתִּים שָׁם וְיָשְׁבוּ עַל־אַדְמָתָם׃", 25.8. "לָכֵן כֹּה אָמַר יְהוָה צְבָאוֹת יַעַן אֲשֶׁר לֹא־שְׁמַעְתֶּם אֶת־דְּבָרָי׃", 25.9. "הִנְנִי שֹׁלֵחַ וְלָקַחְתִּי אֶת־כָּל־מִשְׁפְּחוֹת צָפוֹן נְאֻם־יְהוָה וְאֶל־נְבוּכַדְרֶאצַּר מֶלֶךְ־בָּבֶל עַבְדִּי וַהֲבִאֹתִים עַל־הָאָרֶץ הַזֹּאת וְעַל־יֹשְׁבֶיהָ וְעַל כָּל־הַגּוֹיִם הָאֵלֶּה סָבִיב וְהַחֲרַמְתִּים וְשַׂמְתִּים לְשַׁמָּה וְלִשְׁרֵקָה וּלְחָרְבוֹת עוֹלָם׃", 25.11. "וְהָיְתָה כָּל־הָאָרֶץ הַזֹּאת לְחָרְבָּה לְשַׁמָּה וְעָבְדוּ הַגּוֹיִם הָאֵלֶּה אֶת־מֶלֶךְ בָּבֶל שִׁבְעִים שָׁנָה׃", 25.12. "וְהָיָה כִמְלֹאות שִׁבְעִים שָׁנָה אֶפְקֹד עַל־מֶלֶךְ־בָּבֶל וְעַל־הַגּוֹי הַהוּא נְאֻם־יְהוָה אֶת־עֲוֺנָם וְעַל־אֶרֶץ כַּשְׂדִּים וְשַׂמְתִּי אֹתוֹ לְשִׁמְמוֹת עוֹלָם׃", 25.13. "והבאיתי [וְהֵבֵאתִי] עַל־הָאָרֶץ הַהִיא אֶת־כָּל־דְּבָרַי אֲשֶׁר־דִּבַּרְתִּי עָלֶיהָ אֵת כָּל־הַכָּתוּב בַּסֵּפֶר הַזֶּה אֲשֶׁר־נִבָּא יִרְמְיָהוּ עַל־כָּל־הַגּוֹיִם׃", 25.14. "כִּי עָבְדוּ־בָם גַּם־הֵמָּה גּוֹיִם רַבִּים וּמְלָכִים גְּדוֹלִים וְשִׁלַּמְתִּי לָהֶם כְּפָעֳלָם וּכְמַעֲשֵׂה יְדֵיהֶם׃", 27.16. "וְאֶל־הַכֹּהֲנִים וְאֶל־כָּל־הָעָם הַזֶּה דִּבַּרְתִּי לֵאמֹר כֹּה אָמַר יְהוָה אַל־תִּשְׁמְעוּ אֶל־דִּבְרֵי נְבִיאֵיכֶם הַנִּבְּאִים לָכֶם לֵאמֹר הִנֵּה כְלֵי בֵית־יְהוָה מוּשָׁבִים מִבָּבֶלָה עַתָּה מְהֵרָה כִּי שֶׁקֶר הֵמָּה נִבְּאִים לָכֶם׃", 27.17. "אַל־תִּשְׁמְעוּ אֲלֵיהֶם עִבְדוּ אֶת־מֶלֶךְ־בָּבֶל וִחְיוּ לָמָּה תִהְיֶה הָעִיר הַזֹּאת חָרְבָּה׃", 27.18. "וְאִם־נְבִאִים הֵם וְאִם־יֵשׁ דְּבַר־יְהוָה אִתָּם יִפְגְּעוּ־נָא בַּיהוָה צְבָאוֹת לְבִלְתִּי־בֹאוּ הַכֵּלִים הַנּוֹתָרִים בְּבֵית־יְהוָה וּבֵית מֶלֶךְ יְהוּדָה וּבִירוּשָׁלִַם בָּבֶלָה׃", 27.19. "כִּי כֹה אָמַר יְהוָה צְבָאוֹת אֶל־הָעַמֻּדִים וְעַל־הַיָּם וְעַל־הַמְּכֹנוֹת וְעַל יֶתֶר הַכֵּלִים הַנּוֹתָרִים בָּעִיר הַזֹּאת׃", 27.21. "כִּי כֹה אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל עַל־הַכֵּלִים הַנּוֹתָרִים בֵּית יְהוָה וּבֵית מֶלֶךְ־יְהוּדָה וִירוּשָׁלִָם׃", 27.22. "בָּבֶלָה יוּבָאוּ וְשָׁמָּה יִהְיוּ עַד יוֹם פָּקְדִי אֹתָם נְאֻם־יְהוָה וְהַעֲלִיתִים וַהֲשִׁיבֹתִים אֶל־הַמָּקוֹם הַזֶּה׃", 28.3. "בְּעוֹד שְׁנָתַיִם יָמִים אֲנִי מֵשִׁיב אֶל־הַמָּקוֹם הַזֶּה אֶת־כָּל־כְּלֵי בֵּית יְהוָה אֲשֶׁר לָקַח נְבוּכַדנֶאצַּר מֶלֶךְ־בָּבֶל מִן־הַמָּקוֹם הַזֶּה וַיְבִיאֵם בָּבֶל׃", 28.6. "וַיֹּאמֶר יִרְמְיָה הַנָּבִיא אָמֵן כֵּן יַעֲשֶׂה יְהוָה יָקֵם יְהוָה אֶת־דְּבָרֶיךָ אֲשֶׁר נִבֵּאתָ לְהָשִׁיב כְּלֵי בֵית־יְהוָה וְכָל־הַגּוֹלָה מִבָּבֶל אֶל־הַמָּקוֹם הַזֶּה׃", 29.11. "כִּי אָנֹכִי יָדַעְתִּי אֶת־הַמַּחֲשָׁבֹת אֲשֶׁר אָנֹכִי חֹשֵׁב עֲלֵיכֶם נְאֻם־יְהוָה מַחְשְׁבוֹת שָׁלוֹם וְלֹא לְרָעָה לָתֵת לָכֶם אַחֲרִית וְתִקְוָה׃", 29.12. "וּקְרָאתֶם אֹתִי וַהֲלַכְתֶּם וְהִתְפַּלַּלְתֶּם אֵלָי וְשָׁמַעְתִּי אֲלֵיכֶם׃", 29.13. "וּבִקַּשְׁתֶּם אֹתִי וּמְצָאתֶם כִּי תִדְרְשֻׁנִי בְּכָל־לְבַבְכֶם׃", 29.14. "וְנִמְצֵאתִי לָכֶם נְאֻם־יְהוָה וְשַׁבְתִּי אֶת־שביתכם [שְׁבוּתְכֶם] וְקִבַּצְתִּי אֶתְכֶם מִכָּל־הַגּוֹיִם וּמִכָּל־הַמְּקוֹמוֹת אֲשֶׁר הִדַּחְתִּי אֶתְכֶם שָׁם נְאֻם־יְהוָה וַהֲשִׁבֹתִי אֶתְכֶם אֶל־הַמָּקוֹם אֲשֶׁר־הִגְלֵיתִי אֶתְכֶם מִשָּׁם׃", 31.1. "בָּעֵת הַהִיא נְאֻם־יְהוָה אֶהְיֶה לֵאלֹהִים לְכֹל מִשְׁפְּחוֹת יִשְׂרָאֵל וְהֵמָּה יִהְיוּ־לִי לְעָם׃", 31.1. "שִׁמְעוּ דְבַר־יְהוָה גּוֹיִם וְהַגִּידוּ בָאִיִּים מִמֶּרְחָק וְאִמְרוּ מְזָרֵה יִשְׂרָאֵל יְקַבְּצֶנּוּ וּשְׁמָרוֹ כְּרֹעֶה עֶדְרוֹ׃", 31.8. "הִנְנִי מֵבִיא אוֹתָם מֵאֶרֶץ צָפוֹן וְקִבַּצְתִּים מִיַּרְכְּתֵי־אָרֶץ בָּם עִוֵּר וּפִסֵּחַ הָרָה וְיֹלֶדֶת יַחְדָּו קָהָל גָּדוֹל יָשׁוּבוּ הֵנָּה׃", 31.13. "אָז תִּשְׂמַח בְּתוּלָה בְּמָחוֹל וּבַחֻרִים וּזְקֵנִים יַחְדָּו וְהָפַכְתִּי אֶבְלָם לְשָׂשׂוֹן וְנִחַמְתִּים וְשִׂמַּחְתִּים מִיגוֹנָם׃", 31.14. "וְרִוֵּיתִי נֶפֶשׁ הַכֹּהֲנִים דָּשֶׁן וְעַמִּי אֶת־טוּבִי יִשְׂבָּעוּ נְאֻם־יְהוָה׃", 31.31. "הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃", 32.6. "וַיֹּאמֶר יִרְמְיָהוּ הָיָה דְּבַר־יְהוָה אֵלַי לֵאמֹר׃", 32.7. "הִנֵּה חֲנַמְאֵל בֶּן־שַׁלֻּם דֹּדְךָ בָּא אֵלֶיךָ לֵאמֹר קְנֵה לְךָ אֶת־שָׂדִי אֲשֶׁר בַּעֲנָתוֹת כִּי לְךָ מִשְׁפַּט הַגְּאֻלָּה לִקְנוֹת׃", 32.8. "וַיָּבֹא אֵלַי חֲנַמְאֵל בֶּן־דֹּדִי כִּדְבַר יְהוָה אֶל־חֲצַר הַמַּטָּרָה וַיֹּאמֶר אֵלַי קְנֵה נָא אֶת־שָׂדִי אֲשֶׁר־בַּעֲנָתוֹת אֲשֶׁר בְּאֶרֶץ בִּנְיָמִין כִּי־לְךָ מִשְׁפַּט הַיְרֻשָּׁה וּלְךָ הַגְּאֻלָּה קְנֵה־לָךְ וָאֵדַע כִּי דְבַר־יְהוָה הוּא׃", 32.9. "וָאֶקְנֶה אֶת־הַשָּׂדֶה מֵאֵת חֲנַמְאֵל בֶּן־דֹּדִי אֲשֶׁר בַּעֲנָתוֹת וָאֶשְׁקֲלָה־לּוֹ אֶת־הַכֶּסֶף שִׁבְעָה שְׁקָלִים וַעֲשָׂרָה הַכָּסֶף׃", 32.11. "וָאֶקַּח אֶת־סֵפֶר הַמִּקְנָה אֶת־הֶחָתוּם הַמִּצְוָה וְהַחֻקִּים וְאֶת־הַגָּלוּי׃", 32.12. "וָאֶתֵּן אֶת־הַסֵּפֶר הַמִּקְנָה אֶל־בָּרוּךְ בֶּן־נֵרִיָּה בֶּן־מַחְסֵיָה לְעֵינֵי חֲנַמְאֵל דֹּדִי וּלְעֵינֵי הָעֵדִים הַכֹּתְבִים בְּסֵפֶר הַמִּקְנָה לְעֵינֵי כָּל־הַיְּהוּדִים הַיֹּשְׁבִים בַּחֲצַר הַמַּטָּרָה׃", 32.13. "וָאֲצַוֶּה אֶת בָּרוּךְ לְעֵינֵיהֶם לֵאמֹר׃", 32.14. "כֹּה־אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל לָקוֹחַ אֶת־הַסְּפָרִים הָאֵלֶּה אֵת סֵפֶר הַמִּקְנָה הַזֶּה וְאֵת הֶחָתוּם וְאֵת סֵפֶר הַגָּלוּי הַזֶּה וּנְתַתָּם בִּכְלִי־חָרֶשׂ לְמַעַן יַעַמְדוּ יָמִים רַבִּים׃", 32.15. "כִּי כֹה אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל עוֹד יִקָּנוּ בָתִּים וְשָׂדוֹת וּכְרָמִים בָּאָרֶץ הַזֹּאת׃", 32.37. "הִנְנִי מְקַבְּצָם מִכָּל־הָאֲרָצוֹת אֲשֶׁר הִדַּחְתִּים שָׁם בְּאַפִּי וּבַחֲמָתִי וּבְקֶצֶף גָּדוֹל וַהֲשִׁבֹתִים אֶל־הַמָּקוֹם הַזֶּה וְהֹשַׁבְתִּים לָבֶטַח׃", 32.38. "וְהָיוּ לִי לְעָם וַאֲנִי אֶהְיֶה לָהֶם לֵאלֹהִים׃", 32.39. "וְנָתַתִּי לָהֶם לֵב אֶחָד וְדֶרֶךְ אֶחָד לְיִרְאָה אוֹתִי כָּל־הַיָּמִים לְטוֹב לָהֶם וְלִבְנֵיהֶם אַחֲרֵיהֶם׃", 32.41. "וְשַׂשְׂתִּי עֲלֵיהֶם לְהֵטִיב אוֹתָם וּנְטַעְתִּים בָּאָרֶץ הַזֹּאת בֶּאֱמֶת בְּכָל־לִבִּי וּבְכָל־נַפְשִׁי׃", 49.36. "וְהֵבֵאתִי אֶל־עֵילָם אַרְבַּע רוּחוֹת מֵאַרְבַּע קְצוֹת הַשָּׁמַיִם וְזֵרִתִים לְכֹל הָרֻחוֹת הָאֵלֶּה וְלֹא־יִהְיֶה הַגּוֹי אֲשֶׁר לֹא־יָבוֹא שָׁם נִדְּחֵי עולם [עֵילָם׃]", 52.7. "וַתִּבָּקַע הָעִיר וְכָל־אַנְשֵׁי הַמִּלְחָמָה יִבְרְחוּ וַיֵּצְאוּ מֵהָעִיר לַיְלָה דֶּרֶךְ שַׁעַר בֵּין־הַחֹמֹתַיִם אֲשֶׁר עַל־גַּן הַמֶּלֶךְ וְכַשְׂדִּים עַל־הָעִיר סָבִיב וַיֵּלְכוּ דֶּרֶךְ הָעֲרָבָה׃", 52.14. "וְאֶת־כָּל־חֹמוֹת יְרוּשָׁלִַם סָבִיב נָתְצוּ כָּל־חֵיל כַּשְׂדִּים אֲשֶׁר אֶת־רַב־טַבָּחִים׃", 52.17. "וְאֶת־עַמּוּדֵי הַנְּחֹשֶׁת אֲשֶׁר לְבֵית־יְהוָה וְאֶת־הַמְּכֹנוֹת וְאֶת־יָם הַנְּחֹשֶׁת אֲשֶׁר בְּבֵית־יְהוָה שִׁבְּרוּ כַשְׂדִּים וַיִּשְׂאוּ אֶת־כָּל־נְחֻשְׁתָּם בָּבֶלָה׃", 52.18. "וְאֶת־הַסִּרוֹת וְאֶת־הַיָּעִים וְאֶת־הַמְזַמְּרוֹת וְאֶת־הַמִּזְרָקֹת וְאֶת־הַכַּפּוֹת וְאֵת כָּל־כְּלֵי הַנְּחֹשֶׁת אֲשֶׁר־יְשָׁרְתוּ בָהֶם לָקָחוּ׃", 52.19. "וְאֶת־הַסִּפִּים וְאֶת־הַמַּחְתּוֹת וְאֶת־הַמִּזְרָקוֹת וְאֶת־הַסִּירוֹת וְאֶת־הַמְּנֹרוֹת וְאֶת־הַכַּפּוֹת וְאֶת־הַמְּנַקִיוֹת אֲשֶׁר זָהָב זָהָב וַאֲשֶׁר־כֶּסֶף כָּסֶף לָקַח רַב־טַבָּחִים׃", 52.21. "וְהָעַמּוּדִים שְׁמֹנֶה עֶשְׂרֵה אַמָּה קומה [קוֹמַת] הָעַמֻּד הָאֶחָד וְחוּט שְׁתֵּים־עֶשְׂרֵה אַמָּה יְסֻבֶּנּוּ וְעָבְיוֹ אַרְבַּע אַצְבָּעוֹת נָבוּב׃", 52.22. "וְכֹתֶרֶת עָלָיו נְחֹשֶׁת וְקוֹמַת הַכֹּתֶרֶת הָאַחַת חָמֵשׁ אַמּוֹת וּשְׂבָכָה וְרִמּוֹנִים עַל־הַכּוֹתֶרֶת סָבִיב הַכֹּל נְחֹשֶׁת וְכָאֵלֶּה לַעַמּוּד הַשֵּׁנִי וְרִמּוֹנִים׃", 52.23. "וַיִּהְיוּ הָרִמֹּנִים תִּשְׁעִים וְשִׁשָּׁה רוּחָה כָּל־הָרִמּוֹנִים מֵאָה עַל־הַשְּׂבָכָה סָבִיב׃", | 1.3. "It came also in the days of Jehoiakim the son of Josiah, king of Judah, unto the end of the eleventh year of Zedekiah the son of Josiah, king of Judah, unto the carrying away of Jerusalem captive in the fifth month.", 2.2. "Go, and cry in the ears of Jerusalem, saying: Thus saith the LORD: I remember for thee the affection of thy youth, the love of thine espousals; how thou wentest after Me in the wilderness, in a land that was not sown.", 2.3. "Israel is the LORD’S hallowed portion, His first-fruits of the increase; all that devour him shall be held guilty, evil shall come upon them, saith the LORD.", 3.16. "And it shall come to pass, when ye are multiplied and increased in the land, in those days, saith the LORD, they shall say no more: The ark of the covet of the LORD; neither shall it come to mind; neither shall they make mention of it; neither shall they miss it; neither shall it be made any more.", 4.19. "My bowels, my bowels! I writhe in pain! The chambers of my heart! My heart moaneth within me! I cannot hold my peace! Because thou hast heard, O my soul, the sound of the horn, The alarm of war.", 4.20. "Destruction followeth upon destruction, For the whole land is spoiled; Suddenly are my tents spoiled, My curtains in a moment.", 4.21. "How long shall I see the standard, Shall I hear the sound of the horn?", 11.1. "The word that came to Jeremiah from the LORD, saying:", 11.2. "’Hear ye the words of this covet, and speak unto the men of Judah, and to the inhabitants of Jerusalem;", 11.3. "and say thou unto them: Thus saith the LORD, the God of Israel: Cursed be the man that heareth not the words of this covet,", 11.4. "which I commanded your fathers in the day that I brought them forth out of the land of Egypt, out of the iron furnace, saying: Hearken to My voice, and do them, according to all which I command you; so shall ye be My people, and I will be your God;", 11.5. "that I may establish the oath which I swore unto your fathers, to give them a land flowing with milk and honey, as at this day.’ Then answered I, and said: ‘Amen, O LORD.’", 11.6. "And the LORD said unto me: ‘Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying: Hear ye the words of this covet, and do them.", 11.7. "For I earnestly forewarned your fathers in the day that I brought them up out of the land of Egypt, even unto this day, forewarning betimes and often, saying: Hearken to My voice.", 13.1. "Thus said the LORD unto me: ‘Go, and get thee a linen girdle, and put it upon thy loins, and put it not in water.’", 13.2. "So I got a girdle according to the word of the LORD, and put it upon my loins.", 13.3. "And the word of the LORD came unto me the second time, saying:", 13.4. "’Take the girdle that thou hast gotten, which is upon thy loins, and arise, go to Perath, and hide it there in a cleft of the rock.’", 13.5. "So I went, and hid it in Perath, as the LORD commanded me.", 13.6. "And it came to pass after many days, that the LORD said unto me: ‘Arise, go to Perath, and take the girdle from thence, which I commanded thee to hide there.’", 13.7. "Then I went to Perath, and digged, and took the girdle from the place where I had hid it; and, behold, the girdle was marred, it was profitable for nothing.", 15.3. "And I will appoint over them four kinds, saith the LORD: the sword to slay, and the dogs to drag, and the fowls of the heaven, and the beasts of the earth, to devour and to destroy.", 23.8. "but: ‘As the LORD liveth, that brought up and that led the seed of the house of Israel out of the north country, and from all the countries whither I had driven them’; and they shall dwell in their own land.", 25.8. "Therefore thus saith the LORD of hosts: Because ye have not heard My words,", 25.9. "behold, I will send and take all the families of the north, saith the LORD, and I will send unto Nebuchadrezzar the king of Babylon, My servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about; and I will utterly destroy them, and make them an astonishment, and a hissing, and perpetual desolations.", 25.10. "Moreover I will cause to cease from among them the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride, the sound of the millstones, and the light of the lamp.", 25.11. "And this whole land shall be a desolation, and a waste; and these nations shall serve the king of Babylon seventy years.", 25.12. "And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans; and I will make it perpetual desolations.", 25.13. "And I will bring upon that land all My words which I have pronounced against it, even all that is written in this book, which Jeremiah hath prophesied against all the nations.", 25.14. "For many nations and great kings shall make bondmen of them also; and I will recompense them according to their deeds, and according to the work of their own hands.", 27.16. "Also I spoke to the priests and to all this people, saying: ‘Thus saith the LORD: Hearken not to the words of your prophets that prophesy unto you, saying: Behold, the vessels of the LORD’S house shall now shortly be brought back from Babylon; for they prophesy a lie unto you.", 27.17. "Hearken not unto them; serve the king of Babylon, and live; wherefore should this city become desolate?", 27.18. "But if they be prophets, and if the word of the LORD be with them, let them now make intercession to the LORD of hosts, that the vessels which are left in the house of the LORD, and in the house of the king of Judah, and at Jerusalem, go not to Babylon.", 27.19. "For thus saith the LORD of hosts concerning the pillars, and concerning the sea, and concerning the bases, and concerning the residue of the vessels that remain in this city,", 27.20. "which Nebuchadnezzar king of Babylon took not, when he carried away captive Jeconiah the son of Jehoiakim, king of Judah, from Jerusalem to Babylon, and all the nobles of Judah and Jerusalem;", 27.21. "yea, thus saith the LORD of hosts, the God of Israel, concerning the vessels that remain in the house of the LORD, and in the house of the king of Judah, and at Jerusalem:", 27.22. "They shall be carried to Babylon, and there shall they be, until the day that I remember them, saith the LORD, and bring them up, and restore them to this place.’", 28.3. "Within two full years will I bring back into this place all the vessels of the LORD’S house, that Nebuchadnezzar king of Babylon took away from this place, and carried them to Babylon;", 28.6. "even the prophet Jeremiah said: ‘Amen! the LORD do so! the LORD perform thy words which thou hast prophesied, to bring back the vessels of the LORD’S house, and all them that are carried away captive, from Babylon unto this place!", 29.10. "For thus saith the LORD: After seventy years are accomplished for Babylon, I will remember you, and perform My good word toward you, in causing you to return to this place.", 29.11. "For I know the thoughts that I think toward you, saith the LORD, thoughts of peace, and not of evil, to give you a future and a hope.", 29.12. "And ye shall call upon Me, and go, and pray unto Me, and I will hearken unto you.", 29.13. "And ye shall seek Me, and find Me, when ye shall search for Me with all your heart.", 29.14. "And I will be found of you, saith the LORD, and I will turn your captivity, and gather you from all the nations, and from all the places whither I have driven you, saith the LORD; and I will bring you back unto the place whence I caused you to be carried away captive.", 31.1. "In those days, the word of the LORD, I will be unto thee a God, for all families of Israel, and they will be unto me a people.", 31.8. "Behold, I will bring them from the north country, And gather them from the uttermost parts of the earth, And with them the blind and the lame, The woman with child and her that travaileth with child together; A great company shall they return hither.", 31.10. "Hear the word of the LORD, O ye nations, And declare it in the isles afar off, and say: ‘He that scattered Israel doth gather him, And keep him, as a shepherd doth his flock.’", 31.13. "Then shall the virgin rejoice in the dance, And the young men and the old together; For I will turn their mourning into joy, And will comfort them, and make them rejoice from their sorrow.", 31.14. "And I will satiate the soul of the priests with fatness, And My people shall be satisfied with My goodness, Saith the LORD.", 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;", 32.6. "And Jeremiah said: ‘The word of the LORD came unto me, saying:", 32.7. "Behold, Hanamel, the son of Shallum thine uncle, shall come unto thee, saying: Buy thee my field that is in Anathoth; for the right of redemption is thine to buy it.’", 32.8. "So Hanamel mine uncle’s son came to me in the court of the guard according to the word of the LORD, and said unto me: ‘Buy my field, I pray thee, that is in Anathoth, which is in the land of Benjamin; for the right of inheritance is thine, and the redemption is thine; buy it for thyself.’ Then I knew that this was the word of the LORD.", 32.9. "And I bought the field that was in Anathoth of Hanamel mine uncle’s son, and weighed him the money, even seventeen shekels of silver.", 32.10. "And I subscribed the deed, and sealed it, and called witnesses, and weighed him the money in the balances.", 32.11. "So I took the deed of the purchase, both that which was sealed, containing the terms and conditions, and that which was open;", 32.12. "and I delivered the deed of the purchase unto Baruch the son of Neriah, the son of Mahseiah, in the presence of Hanamel mine uncle[‘s son], and in the presence of the witnesses that subscribed the deed of the purchase, before all the Jews that sat in the court of the guard.", 32.13. "And I charged Baruch before them, saying:", 32.14. "’Thus saith the LORD of hosts, the God of Israel: Take these deeds, this deed of the purchase, both that which is sealed, and this deed which is open, and put them in an earthen vessel; that they may continue many days.", 32.15. "For thus saith the LORD of hosts, the God of Israel: Houses and fields and vineyards shall yet again be bought in this land.’", 32.37. "Behold, I will gather them out of all the countries, whither I have driven them in Mine anger, and in My fury, and in great wrath; and I will bring them back unto this place, and I will cause them to dwell safely;", 32.38. "and they shall be My people, and I will be their God;", 32.39. "and I will give them one heart and one way, that they may fear Me for ever; for the good of them, and of their children after them;", 32.40. "and I will make an everlasting covet with them, that I will not turn away from them, to do them good; and I will put My fear in their hearts, that they shall not depart from Me.", 32.41. "Yea, I will rejoice over them to do them good, and I will plant them in this land in truth with My whole heart and with My whole soul.", 34.10. "and all the princes and all the people hearkened, that had entered into the covet to let every one his man-servant, and every one his maid-servant, go free, and not to make bondmen of them any more; they hearkened, and let them go;", 49.36. "And I will bring against Elam the four winds From the four quarters of heaven, And will scatter them toward all those winds; And there shall be no nation whither the dispersed of Elam shall not come.", 52.7. "Then a breach was made in the city, and all the men of war fled, and went forth out of the city by night by the way of the gate between the two walls, which was by the king’s garden—now the Chaldeans were against the city round about—and they went by the way of the Arabah.", 52.14. "And all the army of the Chaldeans, that were with the captain of the guard, broke down all the walls of Jerusalem round about.", 52.17. "And the pillars of brass that were in the house of the LORD, and the bases and the brazen sea that were in the house of the LORD, did the Chaldeans break in pieces, and carried all the brass of them to Babylon.", 52.18. "The pots also, and the shovels, and the snuffers, and the basins, and the pans, and all the vessels of brass wherewith they ministered, took they away.", 52.19. "And the cups, and the fire-pans, and the basins, and the pots, and the candlesticks, and the pans, and the bowls—that which was of gold, in gold, and that which was of silver, in silver—the captain of the guard took away.", 52.20. "The two pillars, the one sea, and the twelve brazen bulls that were under the bases, which king Solomon had made for the house of the LORD—the brass of all these vessels was without weight.", 52.21. "And as for the pillars, the height of the one pillar was eighteen cubits; and a line of twelve cubits did compass it; and the thickness thereof was four fingers; it was hollow.", 52.22. "And a capital of brass was upon it; and the height of the one capital was five cubits, with network and pomegranates upon the capital round about, all of brass; and the second pillar also had like unto these, and pomegranates.", 52.23. "And there were ninety and six pomegranates on the outside; all the pomegranates were a hundred upon the network round about.", |
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30. Hebrew Bible, Isaiah, 1.1, 1.18, 6.1-6.5, 11.11-11.13, 14.22, 26.20-26.21, 27.12-27.13, 28.21, 29.12, 35.4, 35.10, 37.36, 39.6, 43.5-43.6, 43.14-43.21, 49.6, 51.3, 51.9, 53.12, 56.8, 60.3-60.7, 66.18-66.24 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Allison (2018) 38, 132, 157, 403, 406; Bay (2022) 283; Berglund Crostini and Kelhoffer (2022) 394; Levison (2009) 213; Stuckenbruck (2007) 436| 1.1. "שִׁמְעוּ דְבַר־יְהוָה קְצִינֵי סְדֹם הַאֲזִינוּ תּוֹרַת אֱלֹהֵינוּ עַם עֲמֹרָה׃", 1.1. "חֲזוֹן יְשַׁעְיָהוּ בֶן־אָמוֹץ אֲשֶׁר חָזָה עַל־יְהוּדָה וִירוּשָׁלִָם בִּימֵי עֻזִּיָּהוּ יוֹתָם אָחָז יְחִזְקִיָּהוּ מַלְכֵי יְהוּדָה׃", 1.18. "לְכוּ־נָא וְנִוָּכְחָה יֹאמַר יְהוָה אִם־יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ אִם־יַאְדִּימוּ כַתּוֹלָע כַּצֶּמֶר יִהְיוּ׃", 6.1. "בִּשְׁנַת־מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ וָאֶרְאֶה אֶת־אֲדֹנָי יֹשֵׁב עַל־כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת־הַהֵיכָל׃", 6.1. "הַשְׁמֵן לֵב־הָעָם הַזֶּה וְאָזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע פֶּן־יִרְאֶה בְעֵינָיו וּבְאָזְנָיו יִשְׁמָע וּלְבָבוֹ יָבִין וָשָׁב וְרָפָא לוֹ׃", 6.2. "שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף׃", 6.3. "וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃", 6.4. "וַיָּנֻעוּ אַמּוֹת הַסִּפִּים מִקּוֹל הַקּוֹרֵא וְהַבַּיִת יִמָּלֵא עָשָׁן׃", 6.5. "וָאֹמַר אוֹי־לִי כִי־נִדְמֵיתִי כִּי אִישׁ טְמֵא־שְׂפָתַיִם אָנֹכִי וּבְתוֹךְ עַם־טְמֵא שְׂפָתַיִם אָנֹכִי יוֹשֵׁב כִּי אֶת־הַמֶּלֶךְ יְהוָה צְבָאוֹת רָאוּ עֵינָי׃", 11.11. "וְהָיָה בַּיּוֹם הַהוּא יוֹסִיף אֲדֹנָי שֵׁנִית יָדוֹ לִקְנוֹת אֶת־שְׁאָר עַמּוֹ אֲשֶׁר יִשָּׁאֵר מֵאַשּׁוּר וּמִמִּצְרַיִם וּמִפַּתְרוֹס וּמִכּוּשׁ וּמֵעֵילָם וּמִשִּׁנְעָר וּמֵחֲמָת וּמֵאִיֵּי הַיָּם׃", 11.12. "וְנָשָׂא נֵס לַגּוֹיִם וְאָסַף נִדְחֵי יִשְׂרָאֵל וּנְפֻצוֹת יְהוּדָה יְקַבֵּץ מֵאַרְבַּע כַּנְפוֹת הָאָרֶץ׃", 11.13. "וְסָרָה קִנְאַת אֶפְרַיִם וְצֹרְרֵי יְהוּדָה יִכָּרֵתוּ אֶפְרַיִם לֹא־יְקַנֵּא אֶת־יְהוּדָה וִיהוּדָה לֹא־יָצֹר אֶת־אֶפְרָיִם׃", 14.22. "וְקַמְתִּי עֲלֵיהֶם נְאֻם יְהוָה צְבָאוֹת וְהִכְרַתִּי לְבָבֶל שֵׁם וּשְׁאָר וְנִין וָנֶכֶד נְאֻם־יְהוָה׃", 26.21. "כִּי־הִנֵּה יְהוָה יֹצֵא מִמְּקוֹמוֹ לִפְקֹד עֲוֺן יֹשֵׁב־הָאָרֶץ עָלָיו וְגִלְּתָה הָאָרֶץ אֶת־דָּמֶיהָ וְלֹא־תְכַסֶּה עוֹד עַל־הֲרוּגֶיהָ׃", 27.12. "וְהָיָה בַּיּוֹם הַהוּא יַחְבֹּט יְהוָה מִשִּׁבֹּלֶת הַנָּהָר עַד־נַחַל מִצְרָיִם וְאַתֶּם תְּלֻקְּטוּ לְאַחַד אֶחָד בְּנֵי יִשְׂרָאֵל׃", 27.13. "וְהָיָה בַּיּוֹם הַהוּא יִתָּקַע בְּשׁוֹפָר גָּדוֹל וּבָאוּ הָאֹבְדִים בְּאֶרֶץ אַשּׁוּר וְהַנִּדָּחִים בְּאֶרֶץ מִצְרָיִם וְהִשְׁתַּחֲווּ לַיהוָה בְּהַר הַקֹּדֶשׁ בִּירוּשָׁלִָם׃", 28.21. "כִּי כְהַר־פְּרָצִים יָקוּם יְהוָה כְּעֵמֶק בְּגִבְעוֹן יִרְגָּז לַעֲשׂוֹת מַעֲשֵׂהוּ זָר מַעֲשֵׂהוּ וְלַעֲבֹד עֲבֹדָתוֹ נָכְרִיָּה עֲבֹדָתוֹ׃", 29.12. "וְנִתַּן הַסֵּפֶר עַל אֲשֶׁר לֹא־יָדַע סֵפֶר לֵאמֹר קְרָא נָא־זֶה וְאָמַר לֹא יָדַעְתִּי סֵפֶר׃", 35.4. "אִמְרוּ לְנִמְהֲרֵי־לֵב חִזְקוּ אַל־תִּירָאוּ הִנֵּה אֱלֹהֵיכֶם נָקָם יָבוֹא גְּמוּל אֱלֹהִים הוּא יָבוֹא וְיֹשַׁעֲכֶם׃", 37.36. "וַיֵּצֵא מַלְאַךְ יְהוָה וַיַּכֶּה בְּמַחֲנֵה אַשּׁוּר מֵאָה וּשְׁמֹנִים וַחֲמִשָּׁה אָלֶף וַיַּשְׁכִּימוּ בַבֹּקֶר וְהִנֵּה כֻלָּם פְּגָרִים מֵתִים׃", 39.6. "הִנֵּה יָמִים בָּאִים וְנִשָּׂא כָּל־אֲשֶׁר בְּבֵיתֶךָ וַאֲשֶׁר אָצְרוּ אֲבֹתֶיךָ עַד־הַיּוֹם הַזֶּה בָּבֶל לֹא־יִוָּתֵר דָּבָר אָמַר יְהוָה׃", 43.5. "אַל־תִּירָא כִּי אִתְּךָ־אָנִי מִמִּזְרָח אָבִיא זַרְעֶךָ וּמִמַּעֲרָב אֲקַבְּצֶךָּ׃", 43.6. "אֹמַר לַצָּפוֹן תֵּנִי וּלְתֵימָן אַל־תִּכְלָאִי הָבִיאִי בָנַי מֵרָחוֹק וּבְנוֹתַי מִקְצֵה הָאָרֶץ׃", 43.14. "כֹּה־אָמַר יְהוָה גֹּאַלְכֶם קְדוֹשׁ יִשְׂרָאֵל לְמַעַנְכֶם שִׁלַּחְתִּי בָבֶלָה וְהוֹרַדְתִּי בָרִיחִים כֻּלָּם וְכַשְׂדִּים בָּאֳנִיּוֹת רִנָּתָם׃", 43.15. "אֲנִי יְהוָה קְדוֹשְׁכֶם בּוֹרֵא יִשְׂרָאֵל מַלְכְּכֶם׃", 43.16. "כֹּה אָמַר יְהוָה הַנּוֹתֵן בַּיָּם דָּרֶךְ וּבְמַיִם עַזִּים נְתִיבָה׃", 43.17. "הַמּוֹצִיא רֶכֶב־וָסוּס חַיִל וְעִזּוּז יַחְדָּו יִשְׁכְּבוּ בַּל־יָקוּמוּ דָּעֲכוּ כַּפִּשְׁתָּה כָבוּ׃", 43.18. "אַל־תִּזְכְּרוּ רִאשֹׁנוֹת וְקַדְמֹנִיּוֹת אַל־תִּתְבֹּנָנוּ׃", 43.19. "הִנְנִי עֹשֶׂה חֲדָשָׁה עַתָּה תִצְמָח הֲלוֹא תֵדָעוּהָ אַף אָשִׂים בַּמִּדְבָּר דֶּרֶךְ בִּישִׁמוֹן נְהָרוֹת׃", 43.21. "עַם־זוּ יָצַרְתִּי לִי תְּהִלָּתִי יְסַפֵּרוּ׃", 49.6. "וַיֹּאמֶר נָקֵל מִהְיוֹתְךָ לִי עֶבֶד לְהָקִים אֶת־שִׁבְטֵי יַעֲקֹב ונצירי [וּנְצוּרֵי] יִשְׂרָאֵל לְהָשִׁיב וּנְתַתִּיךָ לְאוֹר גּוֹיִם לִהְיוֹת יְשׁוּעָתִי עַד־קְצֵה הָאָרֶץ׃", 51.3. "כִּי־נִחַם יְהוָה צִיּוֹן נִחַם כָּל־חָרְבֹתֶיהָ וַיָּשֶׂם מִדְבָּרָהּ כְּעֵדֶן וְעַרְבָתָהּ כְּגַן־יְהוָה שָׂשׂוֹן וְשִׂמְחָה יִמָּצֵא בָהּ תּוֹדָה וְקוֹל זִמְרָה׃", 51.9. "עוּרִי עוּרִי לִבְשִׁי־עֹז זְרוֹעַ יְהוָה עוּרִי כִּימֵי קֶדֶם דֹּרוֹת עוֹלָמִים הֲלוֹא אַתְּ־הִיא הַמַּחְצֶבֶת רַהַב מְחוֹלֶלֶת תַּנִּין׃", 53.12. "לָכֵן אֲחַלֶּק־לוֹ בָרַבִּים וְאֶת־עֲצוּמִים יְחַלֵּק שָׁלָל תַּחַת אֲשֶׁר הֶעֱרָה לַמָּוֶת נַפְשׁוֹ וְאֶת־פֹּשְׁעִים נִמְנָה וְהוּא חֵטְא־רַבִּים נָשָׂא וְלַפֹּשְׁעִים יַפְגִּיעַ׃", 56.8. "נְאֻם אֲדֹנָי יְהוִה מְקַבֵּץ נִדְחֵי יִשְׂרָאֵל עוֹד אֲקַבֵּץ עָלָיו לְנִקְבָּצָיו׃", 60.3. "וְהָלְכוּ גוֹיִם לְאוֹרֵךְ וּמְלָכִים לְנֹגַהּ זַרְחֵךְ׃", 60.4. "שְׂאִי־סָבִיב עֵינַיִךְ וּרְאִי כֻּלָּם נִקְבְּצוּ בָאוּ־לָךְ בָּנַיִךְ מֵרָחוֹק יָבֹאוּ וּבְנֹתַיִךְ עַל־צַד תֵּאָמַנָה׃", 60.5. "אָז תִּרְאִי וְנָהַרְתְּ וּפָחַד וְרָחַב לְבָבֵךְ כִּי־יֵהָפֵךְ עָלַיִךְ הֲמוֹן יָם חֵיל גּוֹיִם יָבֹאוּ לָךְ׃", 60.6. "שִׁפְעַת גְּמַלִּים תְּכַסֵּךְ בִּכְרֵי מִדְיָן וְעֵיפָה כֻּלָּם מִשְּׁבָא יָבֹאוּ זָהָב וּלְבוֹנָה יִשָּׂאוּ וּתְהִלֹּת יְהוָה יְבַשֵּׂרוּ׃", 60.7. "כָּל־צֹאן קֵדָר יִקָּבְצוּ לָךְ אֵילֵי נְבָיוֹת יְשָׁרְתוּנֶךְ יַעֲלוּ עַל־רָצוֹן מִזְבְּחִי וּבֵית תִּפְאַרְתִּי אֲפָאֵר׃", 66.18. "וְאָנֹכִי מַעֲשֵׂיהֶם וּמַחְשְׁבֹתֵיהֶם בָּאָה לְקַבֵּץ אֶת־כָּל־הַגּוֹיִם וְהַלְּשֹׁנוֹת וּבָאוּ וְרָאוּ אֶת־כְּבוֹדִי׃", 66.19. "וְשַׂמְתִּי בָהֶם אוֹת וְשִׁלַּחְתִּי מֵהֶם פְּלֵיטִים אֶל־הַגּוֹיִם תַּרְשִׁישׁ פּוּל וְלוּד מֹשְׁכֵי קֶשֶׁת תֻּבַל וְיָוָן הָאִיִּים הָרְחֹקִים אֲשֶׁר לֹא־שָׁמְעוּ אֶת־שִׁמְעִי וְלֹא־רָאוּ אֶת־כְּבוֹדִי וְהִגִּידוּ אֶת־כְּבוֹדִי בַּגּוֹיִם׃", 66.21. "וְגַם־מֵהֶם אֶקַּח לַכֹּהֲנִים לַלְוִיִּם אָמַר יְהוָה׃", 66.22. "כִּי כַאֲשֶׁר הַשָּׁמַיִם הַחֳדָשִׁים וְהָאָרֶץ הַחֲדָשָׁה אֲשֶׁר אֲנִי עֹשֶׂה עֹמְדִים לְפָנַי נְאֻם־יְהוָה כֵּן יַעֲמֹד זַרְעֲכֶם וְשִׁמְכֶם׃", 66.23. "וְהָיָה מִדֵּי־חֹדֶשׁ בְּחָדְשׁוֹ וּמִדֵּי שַׁבָּת בְּשַׁבַּתּוֹ יָבוֹא כָל־בָּשָׂר לְהִשְׁתַּחֲוֺת לְפָנַי אָמַר יְהוָה׃", 66.24. "וְיָצְאוּ וְרָאוּ בְּפִגְרֵי הָאֲנָשִׁים הַפֹּשְׁעִים בִּי כִּי תוֹלַעְתָּם לֹא תָמוּת וְאִשָּׁם לֹא תִכְבֶּה וְהָיוּ דֵרָאוֹן לְכָל־בָּשָׂר׃", | 1.1. "The Vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.", 1.18. "Come now, and let us reason together, Saith the LORD; Though your sins be as scarlet, They shall be as white as snow; Though they be red like crimson, They shall be as wool.", 6.1. "In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up, and His train filled the temple.", 6.2. "Above Him stood the seraphim; each one had six wings: with twain he covered his face and with twain he covered his feet, and with twain he did fly.", 6.3. "And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory.", 6.4. "And the posts of the door were moved at the voice of them that called, and the house was filled with smoke.", 6.5. "Then said I: Woe is me! for I am undone; Because I am a man of unclean lips, And I dwell in the midst of a people of unclean lips; For mine eyes have seen the King, The LORD of hosts.", 11.11. "And it shall come to pass in that day, That the Lord will set His hand again the second time To recover the remt of His people, That shall remain from Assyria, and from Egypt, And from Pathros, and from Cush, and from Elam, And from Shinar, and from Hamath, and from the islands of the sea.", 11.12. "And He will set up an ensign for the nations, And will assemble the dispersed of Israel, And gather together the scattered of Judah From the four corners of the earth.", 11.13. "The envy also of Ephraim shall depart, And they that harass Judah shall be cut off; Ephraim shall not envy Judah, And Judah shall not vex Ephraim.", 14.22. "And I will rise up against them, saith the LORD of hosts, and cut off from Babylon name and remt, and offshoot and offspring, saith the LORD.", 26.20. "Come, my people, enter thou into thy chambers, And shut thy doors about thee; Hide thyself for a little moment, Until the indignation be overpast.", 26.21. "For, behold, the LORD cometh forth out of His place To visit upon the inhabitants of the earth their iniquity; The earth also shall disclose her blood, And shall no more cover her slain.", 27.12. "And it shall come to pass in that day, That the LORD will beat off [His fruit] From the flood of the River unto the Brook of Egypt, And ye shall be gathered one by one, O ye children of Israel.", 27.13. "And it shall come to pass in that day, That a great horn shall be blown; And they shall come that were lost in the land of Assyria, And they that were dispersed in the land of Egypt; And they shall worship the LORD in the holy mountain at Jerusalem.", 28.21. "For the LORD will rise up as in mount Perazim, He will be wroth as in the valley of Gibeon; That He may do His work, strange is His work, And bring to pass His act, strange is His act.", 29.12. "and the writing is delivered to him that is not learned, saying: ‘Read this, I pray thee’; and he saith: ‘I am not learned.’", 35.4. "Say to them that are of a fearful heart: ‘Be strong, fear not’; Behold, your God will come with vengeance, With the recompense of God He will come and save you.", 35.10. "And the ransomed of the LORD shall return, And come with singing unto Zion, And everlasting joy shall be upon their heads; They shall obtain gladness and joy, And sorrow and sighing shall flee away.", 37.36. "And the angel of the LORD went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand; and when men arose early in the morning, behold, they were all dead corpses.", 39.6. "Behold, the days come, that all that is in thy house, and that which thy fathers have laid up in store until this day, shall be carried to Babylon; nothing shall be left, saith the LORD.", 43.5. "Fear not, for I am with thee; I will bring thy seed from the east, And gather thee from the west;", 43.6. "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 end of the earth;", 43.14. "Thus saith the LORD, your Redeemer, The Holy One of Israel: For your sake I have sent to Babylon, And I will bring down all of them as fugitives, even the Chaldeans, in the ships of their shouting.", 43.15. "I am the LORD, your Holy One, The Creator of Israel, your King.", 43.16. "Thus saith the LORD, who maketh a way in the sea, And a path in the mighty waters;", 43.17. "Who bringeth forth the chariot and horse, The army and the power— They lie down together, they shall not rise, They are extinct, they are quenched as a wick:", 43.18. "Remember ye not the former things, Neither consider the things of old.", 43.19. "Behold, I will do a new thing; Now shall it spring forth; shall ye not know it? I will even make a way in the wilderness, And rivers in the desert.", 43.20. "The beasts of the field shall honour Me, The jackals and the ostriches; Because I give waters in the wilderness, And rivers in the desert, To give drink to My people, Mine elect;", 43.21. "The people which I formed for Myself, That they might tell of My praise.", 49.6. "Yea, He saith: ‘It is too light a thing that thou shouldest be My servant To raise up the tribes of Jacob, And to restore the offspring of Israel; I will also give thee for a light of the nations, That My salvation may be unto the end of the earth.’", 51.3. "For the LORD hath comforted Zion; He hath comforted all her waste places, And hath made her wilderness like Eden, And her desert like the garden of the LORD; Joy and gladness shall be found therein, Thanksgiving, and the voice of melody.", 51.9. "Awake, awake, put on strength, O arm of the LORD; Awake, as in the days of old, The generations of ancient times. Art thou not it that hewed Rahab in pieces, That pierced the dragon?", 53.12. "Therefore will I divide him a portion among the great, And he shall divide the spoil with the mighty; Because he bared his soul unto death, And was numbered with the transgressors; Yet he bore the sin of many, And made intercession for the transgressors.", 56.8. "Saith the Lord GOD who gathereth the dispersed of Israel: Yet I will gather others to him, beside those of him that are gathered.", 60.3. "And nations shall walk at thy light, And kings at the brightness of thy rising.", 60.4. "Lift Up thine eyes round about, and see: They all are gathered together, and come to thee; Thy sons come from far, And thy daughters are borne on the side.", 60.5. "Then thou shalt see and be radiant, And thy heart shall throb and be enlarged; Because the abundance of the sea shall be turned unto thee, The wealth of the nations shall come unto thee.", 60.6. "The caravan of camels shall cover thee, And of the young camels of Midian and Ephah, All coming from Sheba; They shall bring gold and incense, And shall proclaim the praises of the LORD.", 60.7. "All the flocks of Kedar shall be gathered together unto thee, The rams of Nebaioth shall minister unto thee; They shall come up with acceptance on Mine altar, And I will glorify My glorious house.", 66.18. "For I [know] their works and their thoughts; [the time] cometh, that I will gather all nations and tongues; and they shall come, and shall see My glory.", 66.19. "And I will work a sign among them, and I will send such as escape of them unto the nations, to Tarshish, Pul and Lud, that draw the bow, to Tubal and Javan, to the isles afar off, that have not heard My fame, neither have seen My glory; and they shall declare My glory among the nations.", 66.20. "And they shall bring all your brethren out of all the nations for an offering unto the LORD, upon horses, and in chariots, and in fitters, and upon mules, and upon swift beasts, to My holy mountain Jerusalem, saith the LORD, as the children of Israel bring their offering in a clean vessel into the house of the LORD.", 66.21. "And of them also will I take for the priests and for the Levites, saith the LORD.", 66.22. "For as the new heavens and the new earth, which I will make, shall remain before Me, saith the LORD, so shall your seed and your name remain.", 66.23. "And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before Me, Saith the LORD.", 66.24. "And they shall go forth, and look Upon the carcasses of the men that have rebelled against Me; For their worm shall not die, Neither shall their fire be quenched; And they shall be an abhorring unto all flesh. ", |
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| 31. Septuagint, Isaiah, 19.2, 19.21 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •ark of the covenant •ark of the covenant, atonement, day of Found in books: Allison (2018) 137, 405 |
| 32. Septuagint, Jeremiah, 4.19-4.21, 6.19, 45.6-45.7, 45.13 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 139 |
33. Hebrew Bible, Lamentations, 1.13, 2.9 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Allison (2018) 134, 138, 139| 1.13. "מִמָּרוֹם שָׁלַח־אֵשׁ בְּעַצְמֹתַי וַיִּרְדֶּנָּה פָּרַשׂ רֶשֶׁת לְרַגְלַי הֱשִׁיבַנִי אָחוֹר נְתָנַנִי שֹׁמֵמָה כָּל־הַיּוֹם דָּוָה׃", 2.9. "טָבְעוּ בָאָרֶץ שְׁעָרֶיהָ אִבַּד וְשִׁבַּר בְּרִיחֶיהָ מַלְכָּהּ וְשָׂרֶיהָ בַגּוֹיִם אֵין תּוֹרָה גַּם־נְבִיאֶיהָ לֹא־מָצְאוּ חָזוֹן מֵיְהוָה׃", | 1.13. "From above He has hurled fire into my bones, and it broke them; He has spread a net for my feet, He has turned me back, He has made me desolate [and] faint all day long. ", 2.9. "Her gates are sunk into the ground; He hath destroyed and broken her bars; Her king and her princes are among the nations, Instruction is no more; Yea, her prophets find No vision from the LORD.", |
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34. Hebrew Bible, 2 Kings, 1.10, 1.12, 2.12, 16.10-16.16, 18.19-18.37, 19.35, 20.17, 24.13, 25.7, 25.10, 25.13-25.17 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Allison (2018) 132, 137, 138, 151, 152; Bay (2022) 74, 283; Nikolsky and Ilan (2014) 76; Stuckenbruck (2007) 113| 1.12. "וַיַּעַן אֵלִיָּה וַיְדַבֵּר אֲלֵיהֶם אִם־אִישׁ הָאֱלֹהִים אָנִי תֵּרֶד אֵשׁ מִן־הַשָּׁמַיִם וְתֹאכַל אֹתְךָ וְאֶת־חֲמִשֶּׁיךָ וַתֵּרֶד אֵשׁ־אֱלֹהִים מִן־הַשָּׁמַיִם וַתֹּאכַל אֹתוֹ וְאֶת־חֲמִשָּׁיו׃", 2.12. "וֶאֱלִישָׁע רֹאֶה וְהוּא מְצַעֵק אָבִי אָבִי רֶכֶב יִשְׂרָאֵל וּפָרָשָׁיו וְלֹא רָאָהוּ עוֹד וַיַּחֲזֵק בִּבְגָדָיו וַיִּקְרָעֵם לִשְׁנַיִם קְרָעִים׃", 16.11. "וַיִּבֶן אוּרִיָּה הַכֹּהֵן אֶת־הַמִּזְבֵּחַ כְּכֹל אֲשֶׁר־שָׁלַח הַמֶּלֶךְ אָחָז מִדַּמֶּשֶׂק כֵּן עָשָׂה אוּרִיָּה הַכֹּהֵן עַד־בּוֹא הַמֶּלֶךְ־אָחָז מִדַּמָּשֶׂק׃", 16.12. "וַיָּבֹא הַמֶּלֶךְ מִדַּמֶּשֶׂק וַיַּרְא הַמֶּלֶךְ אֶת־הַמִּזְבֵּחַ וַיִּקְרַב הַמֶּלֶךְ עַל־הַמִּזְבֵּחַ וַיַּעַל עָלָיו׃", 16.13. "וַיַּקְטֵר אֶת־עֹלָתוֹ וְאֶת־מִנְחָתוֹ וַיַּסֵּךְ אֶת־נִסְכּוֹ וַיִּזְרֹק אֶת־דַּם־הַשְּׁלָמִים אֲשֶׁר־לוֹ עַל־הַמִּזְבֵּחַ׃", 16.14. "וְאֵת הַמִּזְבַּח הַנְּחֹשֶׁת אֲשֶׁר לִפְנֵי יְהוָה וַיַּקְרֵב מֵאֵת פְּנֵי הַבַּיִת מִבֵּין הַמִּזְבֵּחַ וּמִבֵּין בֵּית יְהוָה וַיִּתֵּן אֹתוֹ עַל־יֶרֶךְ הַמִּזְבֵּחַ צָפוֹנָה׃", 16.15. "ויצוהו [וַיְצַוֶּה] הַמֶּלֶךְ־אָחָז אֶת־אוּרִיָּה הַכֹּהֵן לֵאמֹר עַל הַמִּזְבֵּחַ הַגָּדוֹל הַקְטֵר אֶת־עֹלַת־הַבֹּקֶר וְאֶת־מִנְחַת הָעֶרֶב וְאֶת־עֹלַת הַמֶּלֶךְ וְאֶת־מִנְחָתוֹ וְאֵת עֹלַת כָּל־עַם הָאָרֶץ וּמִנְחָתָם וְנִסְכֵּיהֶם וְכָל־דַּם עֹלָה וְכָל־דַּם־זֶבַח עָלָיו תִּזְרֹק וּמִזְבַּח הַנְּחֹשֶׁת יִהְיֶה־לִּי לְבַקֵּר׃", 16.16. "וַיַּעַשׂ אוּרִיָּה הַכֹּהֵן כְּכֹל אֲשֶׁר־צִוָּה הַמֶּלֶךְ אָחָז׃", 18.19. "וַיֹּאמֶר אֲלֵהֶם רַב־שָׁקֵה אִמְרוּ־נָא אֶל־חִזְקִיָּהוּ כֹּה־אָמַר הַמֶּלֶךְ הַגָּדוֹל מֶלֶךְ אַשּׁוּר מָה הַבִּטָּחוֹן הַזֶּה אֲשֶׁר בָּטָחְתָּ׃", 18.21. "עַתָּה הִנֵּה בָטַחְתָּ לְּךָ עַל־מִשְׁעֶנֶת הַקָּנֶה הָרָצוּץ הַזֶּה עַל־מִצְרַיִם אֲשֶׁר יִסָּמֵךְ אִישׁ עָלָיו וּבָא בְכַפּוֹ וּנְקָבָהּ כֵּן פַּרְעֹה מֶלֶךְ־מִצְרַיִם לְכָל־הַבֹּטְחִים עָלָיו׃", 18.22. "וְכִי־תֹאמְרוּן אֵלַי אֶל־יְהוָה אֱלֹהֵינוּ בָּטָחְנוּ הֲלוֹא־הוּא אֲשֶׁר הֵסִיר חִזְקִיָּהוּ אֶת־בָּמֹתָיו וְאֶת־מִזְבְּחֹתָיו וַיֹּאמֶר לִיהוּדָה וְלִירוּשָׁלִַם לִפְנֵי הַמִּזְבֵּחַ הַזֶּה תִּשְׁתַּחֲווּ בִּירוּשָׁלִָם׃", 18.23. "וְעַתָּה הִתְעָרֶב נָא אֶת־אֲדֹנִי אֶת־מֶלֶךְ אַשּׁוּר וְאֶתְּנָה לְךָ אַלְפַּיִם סוּסִים אִם־תּוּכַל לָתֶת לְךָ רֹכְבִים עֲלֵיהֶם׃", 18.24. "וְאֵיךְ תָּשִׁיב אֵת פְּנֵי פַחַת אַחַד עַבְדֵי אֲדֹנִי הַקְּטַנִּים וַתִּבְטַח לְךָ עַל־מִצְרַיִם לְרֶכֶב וּלְפָרָשִׁים׃", 18.25. "עַתָּה הֲמִבַּלְעֲדֵי יְהוָה עָלִיתִי עַל־הַמָּקוֹם הַזֶּה לְהַשְׁחִתוֹ יְהוָה אָמַר אֵלַי עֲלֵה עַל־הָאָרֶץ הַזֹּאת וְהַשְׁחִיתָהּ׃", 18.26. "וַיֹּאמֶר אֶלְיָקִים בֶּן־חִלְקִיָּהוּ וְשֶׁבְנָה וְיוֹאָח אֶל־רַב־שָׁקֵה דַּבֶּר־נָא אֶל־עֲבָדֶיךָ אֲרָמִית כִּי שֹׁמְעִים אֲנָחְנוּ וְאַל־תְּדַבֵּר עִמָּנוּ יְהוּדִית בְּאָזְנֵי הָעָם אֲשֶׁר עַל־הַחֹמָה׃", 18.27. "וַיֹּאמֶר אֲלֵיהֶם רַב־שָׁקֵה הַעַל אֲדֹנֶיךָ וְאֵלֶיךָ שְׁלָחַנִי אֲדֹנִי לְדַבֵּר אֶת־הַדְּבָרִים הָאֵלֶּה הֲלֹא עַל־הָאֲנָשִׁים הַיֹּשְׁבִים עַל־הַחֹמָה לֶאֱכֹל אֶת חריהם [צוֹאָתָם] וְלִשְׁתּוֹת אֶת־שיניהם [מימֵי] [רַגְלֵיהֶם] עִמָּכֶם׃", 18.28. "וַיַּעֲמֹד רַב־שָׁקֵה וַיִּקְרָא בְקוֹל־גָּדוֹל יְהוּדִית וַיְדַבֵּר וַיֹּאמֶר שִׁמְעוּ דְּבַר־הַמֶּלֶךְ הַגָּדוֹל מֶלֶךְ אַשּׁוּר׃", 18.29. "כֹּה אָמַר הַמֶּלֶךְ אַל־יַשִּׁיא לָכֶם חִזְקִיָּהוּ כִּי־לֹא יוּכַל לְהַצִּיל אֶתְכֶם מִיָּדוֹ׃", 18.31. "אַל־תִּשְׁמְעוּ אֶל־חִזְקִיָּהוּ כִּי כֹה אָמַר מֶלֶךְ אַשּׁוּר עֲשׂוּ־אִתִּי בְרָכָה וּצְאוּ אֵלַי וְאִכְלוּ אִישׁ־גַּפְנוֹ וְאִישׁ תְּאֵנָתוֹ וּשְׁתוּ אִישׁ מֵי־בוֹרוֹ׃", 18.32. "עַד־בֹּאִי וְלָקַחְתִּי אֶתְכֶם אֶל־אֶרֶץ כְּאַרְצְכֶם אֶרֶץ דָּגָן וְתִירוֹשׁ אֶרֶץ לֶחֶם וּכְרָמִים אֶרֶץ זֵית יִצְהָר וּדְבַשׁ וִחְיוּ וְלֹא תָמֻתוּ וְאַל־תִּשְׁמְעוּ אֶל־חִזְקִיָּהוּ כִּי־יַסִּית אֶתְכֶם לֵאמֹר יְהוָה יַצִּילֵנוּ׃", 18.33. "הַהַצֵּל הִצִּילוּ אֱלֹהֵי הַגּוֹיִם אִישׁ אֶת־אַרְצוֹ מִיַּד מֶלֶךְ אַשּׁוּר׃", 18.34. "אַיֵּה אֱלֹהֵי חֲמָת וְאַרְפָּד אַיֵּה אֱלֹהֵי סְפַרְוַיִם הֵנַע וְעִוָּה כִּי־הִצִּילוּ אֶת־שֹׁמְרוֹן מִיָּדִי׃", 18.35. "מִי בְּכָל־אֱלֹהֵי הָאֲרָצוֹת אֲשֶׁר־הִצִּילוּ אֶת־אַרְצָם מִיָּדִי כִּי־יַצִּיל יְהוָה אֶת־יְרוּשָׁלִַם מִיָּדִי׃", 18.36. "וְהֶחֱרִישׁוּ הָעָם וְלֹא־עָנוּ אֹתוֹ דָּבָר כִּי־מִצְוַת הַמֶּלֶךְ הִיא לֵאמֹר לֹא תַעֲנֻהוּ׃", 18.37. "וַיָּבֹא אֶלְיָקִים בֶּן־חִלְקִיָּה אֲשֶׁר־עַל־הַבַּיִת וְשֶׁבְנָא הַסֹּפֵר וְיוֹאָח בֶּן־אָסָף הַמַּזְכִּיר אֶל־חִזְקִיָּהוּ קְרוּעֵי בְגָדִים וַיַּגִּדוּ לוֹ דִּבְרֵי רַב־שָׁקֵה׃", 19.35. "וַיְהִי בַּלַּיְלָה הַהוּא וַיֵּצֵא מַלְאַךְ יְהוָה וַיַּךְ בְּמַחֲנֵה אַשּׁוּר מֵאָה שְׁמוֹנִים וַחֲמִשָּׁה אָלֶף וַיַּשְׁכִּימוּ בַבֹּקֶר וְהִנֵּה כֻלָּם פְּגָרִים מֵתִים׃", 20.17. "הִנֵּה יָמִים בָּאִים וְנִשָּׂא כָּל־אֲשֶׁר בְּבֵיתֶךָ וַאֲשֶׁר אָצְרוּ אֲבֹתֶיךָ עַד־הַיּוֹם הַזֶּה בָּבֶלָה לֹא־יִוָּתֵר דָּבָר אָמַר יְהוָה׃", 24.13. "וַיּוֹצֵא מִשָּׁם אֶת־כָּל־אוֹצְרוֹת בֵּית יְהוָה וְאוֹצְרוֹת בֵּית הַמֶּלֶךְ וַיְקַצֵּץ אֶת־כָּל־כְּלֵי הַזָּהָב אֲשֶׁר עָשָׂה שְׁלֹמֹה מֶלֶךְ־יִשְׂרָאֵל בְּהֵיכַל יְהוָה כַּאֲשֶׁר דִּבֶּר יְהוָה׃", 25.7. "וְאֶת־בְּנֵי צִדְקִיָּהוּ שָׁחֲטוּ לְעֵינָיו וְאֶת־עֵינֵי צִדְקִיָּהוּ עִוֵּר וַיַּאַסְרֵהוּ בַנְחֻשְׁתַּיִם וַיְבִאֵהוּ בָּבֶל׃", 25.13. "וְאֶת־עַמּוּדֵי הַנְּחֹשֶׁת אֲשֶׁר בֵּית־יְהוָה וְאֶת־הַמְּכֹנוֹת וְאֶת־יָם הַנְּחֹשֶׁת אֲשֶׁר בְּבֵית־יְהוָה שִׁבְּרוּ כַשְׂדִּים וַיִּשְׂאוּ אֶת־נְחֻשְׁתָּם בָּבֶלָה׃", 25.14. "וְאֶת־הַסִּירֹת וְאֶת־הַיָּעִים וְאֶת־הַמְזַמְּרוֹת וְאֶת־הַכַּפּוֹת וְאֵת כָּל־כְּלֵי הַנְּחֹשֶׁת אֲשֶׁר יְשָׁרְתוּ־בָם לָקָחוּ׃", 25.15. "וְאֶת־הַמַּחְתּוֹת וְאֶת־הַמִּזְרָקוֹת אֲשֶׁר זָהָב זָהָב וַאֲשֶׁר־כֶּסֶף כָּסֶף לָקַח רַב־טַבָּחִים׃", 25.16. "הָעַמּוּדִים שְׁנַיִם הַיָּם הָאֶחָד וְהַמְּכֹנוֹת אֲשֶׁר־עָשָׂה שְׁלֹמֹה לְבֵית יְהוָה לֹא־הָיָה מִשְׁקָל לִנְחֹשֶׁת כָּל־הַכֵּלִים הָאֵלֶּה׃", 25.17. "שְׁמֹנֶה עֶשְׂרֵה אַמָּה קוֹמַת הָעַמּוּד הָאֶחָד וְכֹתֶרֶת עָלָיו נְחֹשֶׁת וְקוֹמַת הַכֹּתֶרֶת שָׁלֹשׁ אמה [אַמּוֹת] וּשְׂבָכָה וְרִמֹּנִים עַל־הַכֹּתֶרֶת סָבִיב הַכֹּל נְחֹשֶׁת וְכָאֵלֶּה לַעַמּוּד הַשֵּׁנִי עַל־הַשְּׂבָכָה׃", | 1.10. "And Elijah answered and said to the captain of fifty: ‘If I be a man of God, let fire come down from heaven, and consume thee and thy fifty.’ And there came down fire from heaven, and consumed him and his fifty.", 1.12. "And Elijah answered and said unto them: ‘If I be a man of God, let fire come down from heaven, and consume thee and thy fifty.’ And the fire of God came down from heaven, and consumed him and his fifty.", 2.12. "And Elisha saw it, and he cried: ‘My father, my father, the chariots of Israel and the horsemen thereof! ’ And he saw him no more; and he took hold of his own clothes, and rent them in two pieces.", 16.10. "And king Ahaz went to Damascus to meet Tiglath-pileser king of Assyria, and saw the altar that was at Damascus; and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof.", 16.11. "And Urijah the priest built an altar; according to all that king Ahaz had sent from Damascus, so did Urijah the priest make it against the coming of king Ahaz from Damascus.", 16.12. "And when the king was come from Damascus, the king saw the altar; and the king drew near unto the altar, and offered thereon.", 16.13. "And he offered his burnt-offering and his meal-offering, and poured his drink-offering, and dashed the blood of his peace-offerings against the altar.", 16.14. "And the brazen altar, which was before the LORD, he brought from the forefront of the house, from between his altar and the house of the LORD, and put it on the north side of his altar.", 16.15. "And king Ahaz commanded Urijah the priest, saying: ‘Upon the great altar offer the morning burnt-offering, and the evening meal-offering, and the king’s burnt-offering, and his meal-offering, with the burnt-offering of all the people of the land, and their meal-offering, and their drink-offerings; and dash against it all the blood of the burnt-offering, and all the blood of the sacrifice; but the brazen altar shall be for me to look to.’", 16.16. "Thus did Urijah the priest, according to all that king Ahaz commanded.", 18.19. "And Rab-shakeh said unto them: ‘Say ye now to Hezekiah: Thus saith the great king, the king of Assyria: What confidence is this wherein thou trustest?", 18.20. "Sayest thou that a mere word of the lips is counsel and strength for the war? Now on whom dost thou trust, that thou hast rebelled against me?", 18.21. "Now, behold, thou trustest upon the staff of this bruised reed, even upon Egypt; whereon if a man lean, it will go into his hand, and pierce it; so is Pharaoh king of Egypt unto all that trust on him.", 18.22. "But if ye say unto me: We trust in the LORD our God; is not that He, whose high places and whose altars Hezekiah hath taken away, and hath said to Judah and to Jerusalem: Ye shall worship before this altar in Jerusalem?", 18.23. "Now therefore, I pray thee, make a wager with my master the king of Assyria, and I will give thee two thousand horses, if thou be able on thy part to set riders upon them.", 18.24. "How then canst thou turn away the face of one captain, even of the least of my masters servants? and yet thou puttest thy trust on Egypt for chariots and for horsemen!", 18.25. "Am I now come up without the LORD against this place to destroy it? The LORD said unto me: Go up against this land, destroy it.’", 18.26. "Then said Eliakim the son of Hilkiah, and Shebnah, and Joah, unto Rab-shakeh: ‘Speak, I pray thee, to thy servants in the Aramean language; for we understand it; and speak not with us in the Jews’language, in the ears of the people that are on the wall.’", 18.27. "But Rab-shakeh said unto them: ‘Hath my master sent me to thy master, and to thee, to speak these words? hath he not sent me to the men that sit on the wall, to eat their own dung, and to drink their own water with you?’", 18.28. "Then Rab-shakeh stood, and cried with a loud voice in the Jews’language, and spoke, saying: ‘Hear ye the word of the great king, the king of Assyria.", 18.29. "Thus saith the king: Let not Hezekiah beguile you; for he will not be able to deliver you out of his hand;", 18.30. "neither let Hezekiah make you trust in the LORD, saying: The LORD will surely deliver us, and this city shall not be given into the hand of the king of Assyria.", 18.31. "Hearken not to Hezekiah; for thus saith the king of Assyria: Make your peace with me, and come out to me; and eat ye every one of his vine, and every one of his fig-tree, and drink ye every one the waters of his own cistern;", 18.32. "until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards, a land of olive-trees and of honey, that ye may live, and not die; and hearken not unto Hezekiah, when he persuadeth you, saying: The LORD will deliver us.", 18.33. "Hath any of the gods of the nations ever delivered his land out of the hand of the king of Assyria?", 18.34. "Where are the gods of Hamath, and of Arpad? where are the gods of Sepharvaim, of Hena, and Ivvah? have they delivered Samaria out of my hand?", 18.35. "Who are they among all the gods of the countries, that have delivered their country out of my hand, that the LORD should deliver Jerusalem out of my hand?’", 18.36. "But the people held their peace, and answered him not a word; for the king’s commandment was, saying: ‘Answer him not.’", 18.37. "Then came Eliakim the son of Hilkiah, who was over the household, and Shebna the scribe, and Joah the son of Asaph the recorder, to Hezekiah with their clothes rent, and told him the words of Rab-shakeh.", 19.35. "And it came to pass that night, that the angel of the LORD went forth, and smote in the camp of the Assyrians a hundred fourscore and five thousand; and when men arose early in the morning, behold, they were all dead corpses.", 20.17. "Behold, the days come, that all that is in thy house, and that which thy fathers have laid up in store unto this day, shall be carried to Babylon; nothing shall be left, saith the LORD.", 24.13. "And he carried out thence all the treasures of the house of the LORD, and the treasures of the king’s house, and cut in pieces all the vessels of gold which Solomon king of Israel had made in the temple of the LORD, as the LORD had said.", 25.7. "And they slew the sons of Zedekiah before his eyes, and put out the eyes of Zedekiah, and bound him in fetters, and carried him to Babylon.", 25.10. "And all the army of the Chaldeans, that were with the captain of the guard, broke down the walls of Jerusalem round about.", 25.13. "And the pillars of brass that were in the house of the LORD, and the bases and the brazen sea that were in the house of the LORD, did the Chaldeans break in pieces, and carried the brass of them to Babylon.", 25.14. "And the pots, and the shovels, and the snuffers, and the pans, and all the vessels of brass wherewith they ministered, took they away.", 25.15. "And the fire-pans, and the basins, that which was of gold, in gold, and that which was of silver, in silver, the captain of the guard took away.", 25.16. "The two pillars, the one sea, and the bases, which Solomon had made for the house of the LORD; the brass of all these vessels was without weight.", 25.17. "The height of the one pillar was eighteen cubits, and a capital of brass was upon it; and the height of the capital was three cubits; with network and pomegranates upon the capital round about, all of brass; and like unto these had the second pillar with network.", |
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35. Hebrew Bible, 1 Samuel, 1.11, 1.35, 2.12-2.36, 3.3, 3.11-3.14, 4.5, 6.21, 7.8, 9.16, 10.1, 13.14, 14.7, 14.50, 16.11-16.13, 16.15-16.23, 17.34-17.37, 18.6-18.11, 18.14-18.16, 18.20, 18.28-18.30, 19.9-19.10, 19.12, 25.43 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Allison (2018) 137, 405; Bay (2022) 74, 283, 297; Kaplan (2015) 129; Piotrkowski (2019) 131; Zawanowska and Wilk (2022) 30, 456, 519, 530, 563, 576| 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׃", 2.12. "וּבְנֵי עֵלִי בְּנֵי בְלִיָּעַל לֹא יָדְעוּ אֶת־יְהוָה׃", 2.13. "וּמִשְׁפַּט הַכֹּהֲנִים אֶת־הָעָם כָּל־אִישׁ זֹבֵחַ זֶבַח וּבָא נַעַר הַכֹּהֵן כְּבַשֵּׁל הַבָּשָׂר וְהַמַּזְלֵג שְׁלֹשׁ־הַשִּׁנַּיִם בְּיָדוֹ׃", 2.14. "וְהִכָּה בַכִּיּוֹר אוֹ בַדּוּד אוֹ בַקַּלַּחַת אוֹ בַפָּרוּר כֹּל אֲשֶׁר יַעֲלֶה הַמַּזְלֵג יִקַּח הַכֹּהֵן בּוֹ כָּכָה יַעֲשׂוּ לְכָל־יִשְׂרָאֵל הַבָּאִים שָׁם בְּשִׁלֹה׃", 2.15. "גַּם בְּטֶרֶם יַקְטִרוּן אֶת־הַחֵלֶב וּבָא נַעַר הַכֹּהֵן וְאָמַר לָאִישׁ הַזֹּבֵחַ תְּנָה בָשָׂר לִצְלוֹת לַכֹּהֵן וְלֹא־יִקַּח מִמְּךָ בָּשָׂר מְבֻשָּׁל כִּי אִם־חָי׃", 2.16. "וַיֹּאמֶר אֵלָיו הָאִישׁ קַטֵּר יַקְטִירוּן כַּיּוֹם הַחֵלֶב וְקַח־לְךָ כַּאֲשֶׁר תְּאַוֶּה נַפְשֶׁךָ וְאָמַר לו [לֹא] כִּי עַתָּה תִתֵּן וְאִם־לֹא לָקַחְתִּי בְחָזְקָה׃", 2.17. "וַתְּהִי חַטַּאת הַנְּעָרִים גְּדוֹלָה מְאֹד אֶת־פְּנֵי יְהוָה כִּי נִאֲצוּ הָאֲנָשִׁים אֵת מִנְחַת יְהוָה׃", 2.18. "וּשְׁמוּאֵל מְשָׁרֵת אֶת־פְּנֵי יְהוָה נַעַר חָגוּר אֵפוֹד בָּד׃", 2.19. "וּמְעִיל קָטֹן תַּעֲשֶׂה־לּוֹ אִמּוֹ וְהַעַלְתָה לוֹ מִיָּמִים יָמִימָה בַּעֲלוֹתָהּ אֶת־אִישָׁהּ לִזְבֹּחַ אֶת־זֶבַח הַיָּמִים׃", 2.21. "כִּי־פָקַד יְהוָה אֶת־חַנָּה וַתַּהַר וַתֵּלֶד שְׁלֹשָׁה־בָנִים וּשְׁתֵּי בָנוֹת וַיִּגְדַּל הַנַּעַר שְׁמוּאֵל עִם־יְהוָה׃", 2.22. "וְעֵלִי זָקֵן מְאֹד וְשָׁמַע אֵת כָּל־אֲשֶׁר יַעֲשׂוּן בָּנָיו לְכָל־יִשְׂרָאֵל וְאֵת אֲשֶׁר־יִשְׁכְּבוּן אֶת־הַנָּשִׁים הַצֹּבְאוֹת פֶּתַח אֹהֶל מוֹעֵד׃", 2.23. "וַיֹּאמֶר לָהֶם לָמָּה תַעֲשׂוּן כַּדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי שֹׁמֵעַ אֶת־דִּבְרֵיכֶם רָעִים מֵאֵת כָּל־הָעָם אֵלֶּה׃", 2.24. "אַל בָּנָי כִּי לוֹא־טוֹבָה הַשְּׁמֻעָה אֲשֶׁר אָנֹכִי שֹׁמֵעַ מַעֲבִרִים עַם־יְהוָה׃", 2.25. "אִם־יֶחֱטָא אִישׁ לְאִישׁ וּפִלְלוֹ אֱלֹהִים וְאִם לַיהוָה יֶחֱטָא־אִישׁ מִי יִתְפַּלֶּל־לוֹ וְלֹא יִשְׁמְעוּ לְקוֹל אֲבִיהֶם כִּי־חָפֵץ יְהוָה לַהֲמִיתָם׃", 2.26. "וְהַנַּעַר שְׁמוּאֵל הֹלֵךְ וְגָדֵל וָטוֹב גַּם עִם־יְהוָה וְגַם עִם־אֲנָשִׁים׃", 2.27. "וַיָּבֹא אִישׁ־אֱלֹהִים אֶל־עֵלִי וַיֹּאמֶר אֵלָיו כֹּה אָמַר יְהוָה הֲנִגְלֹה נִגְלֵיתִי אֶל־בֵּית אָבִיךָ בִּהְיוֹתָם בְּמִצְרַיִם לְבֵית פַּרְעֹה׃", 2.28. "וּבָחֹר אֹתוֹ מִכָּל־שִׁבְטֵי יִשְׂרָאֵל לִי לְכֹהֵן לַעֲלוֹת עַל־מִזְבְּחִי לְהַקְטִיר קְטֹרֶת לָשֵׂאת אֵפוֹד לְפָנָי וָאֶתְּנָה לְבֵית אָבִיךָ אֶת־כָּל־אִשֵּׁי בְּנֵי יִשְׂרָאֵל׃", 2.29. "לָמָּה תִבְעֲטוּ בְּזִבְחִי וּבְמִנְחָתִי אֲשֶׁר צִוִּיתִי מָעוֹן וַתְּכַבֵּד אֶת־בָּנֶיךָ מִמֶּנִּי לְהַבְרִיאֲכֶם מֵרֵאשִׁית כָּל־מִנְחַת יִשְׂרָאֵל לְעַמִּי׃", 2.31. "הִנֵּה יָמִים בָּאִים וְגָדַעְתִּי אֶת־זְרֹעֲךָ וְאֶת־זְרֹעַ בֵּית אָבִיךָ מִהְיוֹת זָקֵן בְּבֵיתֶךָ׃", 2.32. "וְהִבַּטְתָּ צַר מָעוֹן בְּכֹל אֲשֶׁר־יֵיטִיב אֶת־יִשְׂרָאֵל וְלֹא־יִהְיֶה זָקֵן בְּבֵיתְךָ כָּל־הַיָּמִים׃", 2.33. "וְאִישׁ לֹא־אַכְרִית לְךָ מֵעִם מִזְבְּחִי לְכַלּוֹת אֶת־עֵינֶיךָ וְלַאֲדִיב אֶת־נַפְשֶׁךָ וְכָל־מַרְבִּית בֵּיתְךָ יָמוּתוּ אֲנָשִׁים׃", 2.34. "וְזֶה־לְּךָ הָאוֹת אֲשֶׁר יָבֹא אֶל־שְׁנֵי בָנֶיךָ אֶל־חָפְנִי וּפִינְחָס בְּיוֹם אֶחָד יָמוּתוּ שְׁנֵיהֶם׃", 2.35. "וַהֲקִימֹתִי לִי כֹּהֵן נֶאֱמָן כַּאֲשֶׁר בִּלְבָבִי וּבְנַפְשִׁי יַעֲשֶׂה וּבָנִיתִי לוֹ בַּיִת נֶאֱמָן וְהִתְהַלֵּךְ לִפְנֵי־מְשִׁיחִי כָּל־הַיָּמִים׃", 2.36. "וְהָיָה כָּל־הַנּוֹתָר בְּבֵיתְךָ יָבוֹא לְהִשְׁתַּחֲוֺת לוֹ לַאֲגוֹרַת כֶּסֶף וְכִכַּר־לָחֶם וְאָמַר סְפָחֵנִי נָא אֶל־אַחַת הַכְּהֻנּוֹת לֶאֱכֹל פַּת־לָחֶם׃", 3.3. "וְנֵר אֱלֹהִים טֶרֶם יִכְבֶּה וּשְׁמוּאֵל שֹׁכֵב בְּהֵיכַל יְהוָה אֲשֶׁר־שָׁם אֲרוֹן אֱלֹהִים׃", 3.11. "וַיֹּאמֶר יְהוָה אֶל־שְׁמוּאֵל הִנֵּה אָנֹכִי עֹשֶׂה דָבָר בְּיִשְׂרָאֵל אֲשֶׁר כָּל־שֹׁמְעוֹ תְּצִלֶּינָה שְׁתֵּי אָזְנָיו׃", 3.12. "בַּיּוֹם הַהוּא אָקִים אֶל־עֵלִי אֵת כָּל־אֲשֶׁר דִּבַּרְתִּי אֶל־בֵּיתוֹ הָחֵל וְכַלֵּה׃", 3.13. "וְהִגַּדְתִּי לוֹ כִּי־שֹׁפֵט אֲנִי אֶת־בֵּיתוֹ עַד־עוֹלָם בַּעֲוֺן אֲשֶׁר־יָדַע כִּי־מְקַלְלִים לָהֶם בָּנָיו וְלֹא כִהָה בָּם׃", 3.14. "וְלָכֵן נִשְׁבַּעְתִּי לְבֵית עֵלִי אִם־יִתְכַּפֵּר עֲוֺן בֵּית־עֵלִי בְּזֶבַח וּבְמִנְחָה עַד־עוֹלָם׃", 4.5. "וַיְהִי כְּבוֹא אֲרוֹן בְּרִית־יְהוָה אֶל־הַמַּחֲנֶה וַיָּרִעוּ כָל־יִשְׂרָאֵל תְּרוּעָה גְדוֹלָה וַתֵּהֹם הָאָרֶץ׃", 6.21. "וַיִּשְׁלְחוּ מַלְאָכִים אֶל־יוֹשְׁבֵי קִרְיַת־יְעָרִים לֵאמֹר הֵשִׁבוּ פְלִשְׁתִּים אֶת־אֲרוֹן יְהוָה רְדוּ הַעֲלוּ אֹתוֹ אֲלֵיכֶם׃", 7.8. "וַיֹּאמְרוּ בְנֵי־יִשְׂרָאֵל אֶל־שְׁמוּאֵל אַל־תַּחֲרֵשׁ מִמֶּנּוּ מִזְּעֹק אֶל־יְהוָה אֱלֹהֵינוּ וְיֹשִׁעֵנוּ מִיַּד פְּלִשְׁתִּים׃", 9.16. "כָּעֵת מָחָר אֶשְׁלַח אֵלֶיךָ אִישׁ מֵאֶרֶץ בִּנְיָמִן וּמְשַׁחְתּוֹ לְנָגִיד עַל־עַמִּי יִשְׂרָאֵל וְהוֹשִׁיעַ אֶת־עַמִּי מִיַּד פְּלִשְׁתִּים כִּי רָאִיתִי אֶת־עַמִּי כִּי בָּאָה צַעֲקָתוֹ אֵלָי׃", 10.1. "וַיָּבֹאוּ שָׁם הַגִּבְעָתָה וְהִנֵּה חֶבֶל־נְבִאִים לִקְרָאתוֹ וַתִּצְלַח עָלָיו רוּחַ אֱלֹהִים וַיִּתְנַבֵּא בְּתוֹכָם׃", 10.1. "וַיִּקַּח שְׁמוּאֵל אֶת־פַּךְ הַשֶּׁמֶן וַיִּצֹק עַל־רֹאשׁוֹ וַיִּשָּׁקֵהוּ וַיֹּאמֶר הֲלוֹא כִּי־מְשָׁחֲךָ יְהוָה עַל־נַחֲלָתוֹ לְנָגִיד׃", 13.14. "וְעַתָּה מַמְלַכְתְּךָ לֹא־תָקוּם בִּקֵּשׁ יְהוָה לוֹ אִישׁ כִּלְבָבוֹ וַיְצַוֵּהוּ יְהוָה לְנָגִיד עַל־עַמּוֹ כִּי לֹא שָׁמַרְתָּ אֵת אֲשֶׁר־צִוְּךָ יְהוָה׃", 14.7. "וַיֹּאמֶר לוֹ נֹשֵׂא כֵלָיו עֲשֵׂה כָּל־אֲשֶׁר בִּלְבָבֶךָ נְטֵה לָךְ הִנְנִי עִמְּךָ כִּלְבָבֶךָ׃", 16.11. "וַיֹּאמֶר שְׁמוּאֵל אֶל־יִשַׁי הֲתַמּוּ הַנְּעָרִים וַיֹּאמֶר עוֹד שָׁאַר הַקָּטָן וְהִנֵּה רֹעֶה בַּצֹּאן וַיֹּאמֶר שְׁמוּאֵל אֶל־יִשַׁי שִׁלְחָה וְקָחֶנּוּ כִּי לֹא־נָסֹב עַד־בֹּאוֹ פֹה׃", 16.12. "וַיִּשְׁלַח וַיְבִיאֵהוּ וְהוּא אַדְמוֹנִי עִם־יְפֵה עֵינַיִם וְטוֹב רֹאִי וַיֹּאמֶר יְהוָה קוּם מְשָׁחֵהוּ כִּי־זֶה הוּא׃", 16.13. "וַיִּקַּח שְׁמוּאֵל אֶת־קֶרֶן הַשֶּׁמֶן וַיִּמְשַׁח אֹתוֹ בְּקֶרֶב אֶחָיו וַתִּצְלַח רוּחַ־יְהוָה אֶל־דָּוִד מֵהַיּוֹם הַהוּא וָמָעְלָה וַיָּקָם שְׁמוּאֵל וַיֵּלֶךְ הָרָמָתָה׃", 16.15. "וַיֹּאמְרוּ עַבְדֵי־שָׁאוּל אֵלָיו הִנֵּה־נָא רוּחַ־אֱלֹהִים רָעָה מְבַעִתֶּךָ׃", 16.16. "יֹאמַר־נָא אֲדֹנֵנוּ עֲבָדֶיךָ לְפָנֶיךָ יְבַקְשׁוּ אִישׁ יֹדֵעַ מְנַגֵּן בַּכִּנּוֹר וְהָיָה בִּהְיוֹת עָלֶיךָ רוּחַ־אֱלֹהִים רָעָה וְנִגֵּן בְּיָדוֹ וְטוֹב לָךְ׃", 16.17. "וַיֹּאמֶר שָׁאוּל אֶל־עֲבָדָיו רְאוּ־נָא לִי אִישׁ מֵיטִיב לְנַגֵּן וַהֲבִיאוֹתֶם אֵלָי׃", 16.18. "וַיַּעַן אֶחָד מֵהַנְּעָרִים וַיֹּאמֶר הִנֵּה רָאִיתִי בֵּן לְיִשַׁי בֵּית הַלַּחְמִי יֹדֵעַ נַגֵּן וְגִבּוֹר חַיִל וְאִישׁ מִלְחָמָה וּנְבוֹן דָּבָר וְאִישׁ תֹּאַר וַיהוָה עִמּוֹ׃", 16.19. "וַיִּשְׁלַח שָׁאוּל מַלְאָכִים אֶל־יִשָׁי וַיֹּאמֶר שִׁלְחָה אֵלַי אֶת־דָּוִד בִּנְךָ אֲשֶׁר בַּצֹּאן׃", 16.21. "וַיָּבֹא דָוִד אֶל־שָׁאוּל וַיַּעֲמֹד לְפָנָיו וַיֶּאֱהָבֵהוּ מְאֹד וַיְהִי־לוֹ נֹשֵׂא כֵלִים׃", 16.22. "וַיִּשְׁלַח שָׁאוּל אֶל־יִשַׁי לֵאמֹר יַעֲמָד־נָא דָוִד לְפָנַי כִּי־מָצָא חֵן בְּעֵינָי׃", 16.23. "וְהָיָה בִּהְיוֹת רוּחַ־אֱלֹהִים אֶל־שָׁאוּל וְלָקַח דָּוִד אֶת־הַכִּנּוֹר וְנִגֵּן בְּיָדוֹ וְרָוַח לְשָׁאוּל וְטוֹב לוֹ וְסָרָה מֵעָלָיו רוּחַ הָרָעָה׃", 17.34. "וַיֹּאמֶר דָּוִד אֶל־שָׁאוּל רֹעֶה הָיָה עַבְדְּךָ לְאָבִיו בַּצֹּאן וּבָא הָאֲרִי וְאֶת־הַדּוֹב וְנָשָׂא שֶׂה מֵהָעֵדֶר׃", 17.35. "וְיָצָאתִי אַחֲרָיו וְהִכִּתִיו וְהִצַּלְתִּי מִפִּיו וַיָּקָם עָלַי וְהֶחֱזַקְתִּי בִּזְקָנוֹ וְהִכִּתִיו וַהֲמִיתִּיו׃", 17.36. "גַּם אֶת־הָאֲרִי גַּם־הַדּוֹב הִכָּה עַבְדֶּךָ וְהָיָה הַפְּלִשְׁתִּי הֶעָרֵל הַזֶּה כְּאַחַד מֵהֶם כִּי חֵרֵף מַעַרְכֹת אֱלֹהִים חַיִּים׃", 17.37. "וַיֹּאמֶר דָּוִד יְהוָה אֲשֶׁר הִצִּלַנִי מִיַּד הָאֲרִי וּמִיַּד הַדֹּב הוּא יַצִּילֵנִי מִיַּד הַפְּלִשְׁתִּי הַזֶּה וַיֹּאמֶר שָׁאוּל אֶל־דָּוִד לֵךְ וַיהוָה יִהְיֶה עִמָּךְ׃", 18.6. "וַיְהִי בְּבוֹאָם בְּשׁוּב דָּוִד מֵהַכּוֹת אֶת־הַפְּלִשְׁתִּי וַתֵּצֶאנָה הַנָּשִׁים מִכָּל־עָרֵי יִשְׂרָאֵל לשור [לָשִׁיר] וְהַמְּחֹלוֹת לִקְרַאת שָׁאוּל הַמֶּלֶךְ בְּתֻפִּים בְּשִׂמְחָה וּבְשָׁלִשִׁים׃", 18.7. "וַתַּעֲנֶינָה הַנָּשִׁים הַמְשַׂחֲקוֹת וַתֹּאמַרְןָ הִכָּה שָׁאוּל באלפו [בַּאֲלָפָיו] וְדָוִד בְּרִבְבֹתָיו׃", 18.8. "וַיִּחַר לְשָׁאוּל מְאֹד וַיֵּרַע בְּעֵינָיו הַדָּבָר הַזֶּה וַיֹּאמֶר נָתְנוּ לְדָוִד רְבָבוֹת וְלִי נָתְנוּ הָאֲלָפִים וְעוֹד לוֹ אַךְ הַמְּלוּכָה׃", 18.9. "וַיְהִי שָׁאוּל עון [עוֹיֵן] אֶת־דָּוִד מֵהַיּוֹם הַהוּא וָהָלְאָה׃", 18.11. "וַיָּטֶל שָׁאוּל אֶת־הַחֲנִית וַיֹּאמֶר אַכֶּה בְדָוִד וּבַקִּיר וַיִּסֹּב דָּוִד מִפָּנָיו פַּעֲמָיִם׃", 18.14. "וַיְהִי דָוִד לְכָל־דָּרְכָו מַשְׂכִּיל וַיהוָה עִמּוֹ׃", 18.15. "וַיַּרְא שָׁאוּל אֲשֶׁר־הוּא מַשְׂכִּיל מְאֹד וַיָּגָר מִפָּנָיו׃", 18.16. "וְכָל־יִשְׂרָאֵל וִיהוּדָה אֹהֵב אֶת־דָּוִד כִּי־הוּא יוֹצֵא וָבָא לִפְנֵיהֶם׃", 18.28. "וַיַּרְא שָׁאוּל וַיֵּדַע כִּי יְהוָה עִם־דָּוִד וּמִיכַל בַּת־שָׁאוּל אֲהֵבַתְהוּ׃", 18.29. "וַיֹּאסֶף שָׁאוּל לֵרֹא מִפְּנֵי דָוִד עוֹד וַיְהִי שָׁאוּל אֹיֵב אֶת־דָּוִד כָּל־הַיָּמִים׃", 19.9. "וַתְּהִי רוּחַ יְהוָה רָעָה אֶל־שָׁאוּל וְהוּא בְּבֵיתוֹ יוֹשֵׁב וַחֲנִיתוֹ בְּיָדוֹ וְדָוִד מְנַגֵּן בְּיָד׃", 19.12. "וַתֹּרֶד מִיכַל אֶת־דָּוִד בְּעַד הַחַלּוֹן וַיֵּלֶךְ וַיִּבְרַח וַיִּמָּלֵט׃", 25.43. "וְאֶת־אֲחִינֹעַם לָקַח דָּוִד מִיִּזְרְעֶאל וַתִּהְיֶיןָ גַּם־שְׁתֵּיהֶן לוֹ לְנָשִׁים׃", | 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.", 2.12. "Now the sons of ῾Eli were worthless men; they knew not the Lord.", 2.13. "And the priest’s custom with the people was, that, when any man offered sacrifice, the priest’s lad came, while the meat was cooking, with a fork having three teeth in his hand;", 2.14. "and he struck it into the pan, or kettle, or cauldron, or pot; all that the fork brought up the priest took for himself. So they did in Shilo to all the people of Yisra᾽el who came there.", 2.15. "Also before they burnt the fat, the priest’s lad came, and said to the man that sacrificed, Give some roasting meat for the priest; for he will not have boiled meat of thee, but raw.", 2.16. "And if any man said to him, Let them first burn the fat, and then take as much as thy soul desires; then he would answer him, No; but thou shalt give it me now: and if not, I will take it by force.", 2.17. "Wherefore the sin of the lads was very great before the Lord: for the men dishonoured the offering of the Lord.", 2.18. "But Shemu᾽el ministered before the Lord, being a child, girded with a linen efod.", 2.19. "Moreover his mother made him a little coat, and brought it to him from year to year, when she came up with her husband to offer the yearly sacrifice.", 2.20. "And ῾Eli blessed Elqana and his wife, and said, The Lord give thee seed of this woman, in place of the loan which he lent to the Lord. And they went to their own home.", 2.21. "And the Lord visited Ĥanna, so that she conceived, and bore three sons and two daughters. And the child Shemu᾽el grew before the Lord.", 2.22. "Now ῾Eli was very old, and heard all that his sons did to all Yisra᾽el; and how they lay with the women that assembled at the door of the Tent of Meeting.", 2.23. "And he said to them, Why do you do such things? for I hear of your evil dealings by all this people.", 2.24. "No, my sons; for it is not a good report that I hear: you make the Lord’s people to transgress.", 2.25. "If one man sin against another, the judge judges him: but if a man sin against the Lord, who shall intercede for him? But they did not hearken to the voice of their father, because the Lord was minded to slay them.", 2.26. "And the child Shemu᾽el grew on, and was in favour both with the Lord, and also with men.", 2.27. "And there came a man of God to ῾Eli and said to him, Thus says the Lord, Did I not appear to the house of thy father, when they were in Miżrayim in the house of Par῾o?", 2.28. "And did I choose him out of all the tribes of Yisra᾽el to be my priest, to offer upon my altar, to burn incense, to wear an efod before me? and did I give to the house of thy father all the offerings made by fire of the children of Yisra᾽el?", 2.29. "Wherefore do you kick at my sacrifice and at my offering, which I have commanded in my habitation; and honourest thy sons above me, to make yourselves fat with the chiefest of all the offerings of Yisra᾽el my people?", 2.30. "Wherefore the Lord God of Yisra᾽el says, I said indeed that thy house, and the house of thy father, should walk before me forever; but now the Lord says, Far be it from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed.", 2.31. "Behold, the days come, that I will cut off thy arm, and the arm of thy father’s house, that there shall not be an old man in thy house.", 2.32. "And thou shalt see a rival in thy habitation, enjoying all wealth which God shall give Yisra᾽el: and there shall not be an old man in thy house forever.", 2.33. "And thy descendants shall I not cut off from my altar, but they shall be there to consume thy eyes, and to grieve thy heart: and all the greater folk of thy house shall die in the flower of their age.", 2.34. "And this shall be a sign to thee, that shall come upon thy two sons, on Ĥofni and Pineĥas; in one day they shall die both of them.", 2.35. "And I will raise me up a faithful priest, that shall do according to that which is in my heart and in my mind: and I will build him a sure house; and he shall walk before my anointed forever.", 2.36. "And it shall come to pass, that everyone that is left in thy house shall come and crouch to him for a piece of silver and a loaf of bread, and shall say, Put me, I pray thee, into one of the priests’ offices, that I may eat a piece of bread.", 3.3. "and the lamp of God had not yet gone out in the temple of the Lord, where the ark of God was, and Shemu᾽el was laid down to sleep;", 3.11. "And the Lord said to Shemu᾽el, Behold, I will do a thing in Yisra᾽el, at which both the ears of every one that hears it shall tingle.", 3.12. "In that day I will perform against ῾Eli all things which I have spoken concerning his house from beginning to end.", 3.13. "For I have told him that I will judge his house for ever, for the iniquity, seeing that he knew that his sons were blaspheming, and he restrained them not.", 3.14. "And therefore I have sworn to the house of ῾Eli, that the iniquity of ῾Eli’s house shall not be purged with sacrifice nor offering forever.", 4.5. "And when the ark of the covet of the Lord came into the camp, all Yisra᾽el shouted with a great shout, so that the earth trembled.", 6.21. "And they sent messengers to the inhabitants of Qiryat-ye῾arim, saying, The Pelishtim have brought back the ark of the Lord; come down, and fetch it up to you.", 7.8. "And the children of Yisra᾽el said to Shemu᾽el, Cease not to cry to the Lord our God for us, that he will save us out of the hand of the Pelishtim.", 9.16. "To morrow about this time I will send thee a man out of the land of Binyamin, and thou shalt anoint him to be a prince over my people Yisra᾽el, that he may save my people out of the hand of the Pelishtim: for I have looked upon my people, because their cry is come to me.", 10.1. "Then Shemu᾽el took a flask of oil, and poured it upon his head, and kissed him, and said, Has not the Lord anointed thee to be a prince over his inheritance?", 13.14. "But now thy kingdom shall not endure: the Lord has sought him a man after his own heart, and the Lord has commanded him to be a prince over his people, because thou hast not kept that which the Lord commanded thee.", 14.7. "And his armourbearer said to him, Do all that is in thy heart: turn thee; behold, I am with thee according to thy heart.", 14.50. "and the name of Sha᾽ul’s wife was Aĥino῾am, the daughter of Aĥima῾aż: and the name of the captain of his host was Aviner, the son of Ner, Sha᾽ul’s uncle.", 16.11. "And Shemu᾽el said to Yishay, Are these all thy children? And he said, There remains yet the youngest, and he is tending the sheep. Then Shemu᾽el said to Yishay, Send and fetch him: for we will not sit down till he comes here.", 16.12. "And he sent, and brought him in. Now he was ruddy, with fine eyes, and good looking. And the Lord said, Arise, anoint him: for this is he.", 16.13. "Then Shemu᾽el took the horn of oil, and anointed him in the midst of his brothers; and the spirit of the Lord came upon David from that day onwards. So Shemu᾽el rose up, and went to Rama.", 16.15. "And Sha᾽ul’s servants said to him, Behold now, an evil spirit from God is tormenting thee.", 16.16. "Let our lord now command thy servants, who are before thee, to seek out a man, who knows how to play on the lyre: and it shall come to pass, when the evil spirit from God is upon thee, that he will play with his hand, and thou shalt be well.", 16.17. "And Sha᾽ul said to his servants, Provide me now a man that can play well, and bring him to me.", 16.18. "Then answered one of the servants, and said, Behold, I have seen a son of Yishay the Bet-hallaĥmite, that knows how to play, and a fine warrior, and a man of war, and prudent in speech, and a comely person, and the Lord is with him.", 16.19. "So Sha᾽ul sent messengers to Yishay, and said, Send me David thy son, who is with the sheep.", 16.20. "And Yishay took an ass laden with bread, and a bottle of wine, and a kid, and sent them by David his son to Sha᾽ul.", 16.21. "And David came to Sha᾽ul, and stood before him: and he loved him greatly; and he became his armourbearer.", 16.22. "And Sha᾽ul sent to Yishay, saying, Let David, I pray thee, stand before me; for he has found favour in my eyes.", 16.23. "And it came to pass, when the evil spirit from God was upon Sha᾽ul, that David took a lyre, and played with his hand: so Sha᾽ul was refreshed, and was well, and the evil spirit departed from him.", 17.34. "And David said to Sha᾽ul, Thy servant kept his father’s sheep, and there came a lion, and a bear, and took a lamb out of the flock:", 17.35. "and I went out after it, and smote it, and delivered it out of its mouth: and when it arose against me, I caught it by its beard, and smote it, and slew it.", 17.36. "Thy servant slew both the lion and the bear: and this uncircumcised Pelishtian shall be as one of them, seeing he has defied the armies of the living God.", 17.37. "And David said, The Lord that delivered me out of the paw of the lion, and out of the paw of the bear, he will deliver me out of the hand of this Pelishtian. And Sha᾽ul said to David, Go, and the Lord be with thee.", 18.6. "And it came to pass on their return, when David returned from slaying the Pelishtian, that the women came out of all the cities of Yisra᾽el, singing and dancing, to meet king Sha᾽ul, with timbrels, and a joyful song, and with lutes.", 18.7. "And the women answered one another as they danced, and said, Sha᾽ul has slain his thousands, and David his ten thousands.", 18.8. "And Sha᾽ul was very angry, and the saying displeased him; and he said, They have given David ten thousands, and to me they have given the thousands: and what can he have more but the kingdom?", 18.9. "And Sha᾽ul viewed David with suspicion from that day and onwards.", 18.10. "And it came to pass on the morrow, that an evil spirit from God came upon Sha᾽ul, and he raved in the midst of the house: and David played with his hand, as at other times: and the spear was in Sha᾽ul’s hand.", 18.11. "And Sha᾽ul raised the spear; for he said, I will smite David to the wall with it. And David turned aside out of his presence twice.", 18.14. "And David succeeded in all his ways; and the Lord was with him.", 18.15. "Wherefore when Sha᾽ul saw that he succeeded so well, he was afraid of him.", 18.16. "But all Yisra᾽el and Yehuda loved David, for he went out and came in before them.", 18.20. "And Mikhal Sha᾽ul’s daughter loved David: and they told Sha᾽ul, and the thing pleased him.", 18.28. "And Sha᾽ul saw and knew that the Lord was with David, and that Mikhal Sha᾽ul’s daughter loved him.", 18.29. "And Sha᾽ul continued to be afraid of David; and Sha᾽ul became David’s enemy continually.", 18.30. "Then the princes of the Pelishtim went out: and it came to pass, after they went out, that David proved himself more competent than all the servants of Sha᾽ul; so that his name was highly prized.", 19.9. "And an evil spirit from the Lord came upon Sha᾽ul, as he sat in his house with his spear in his hand: and David played with his hand.", 19.10. "And Sha᾽ul sought to smite David even to the wall with the spear; but he slipped away out of Sha᾽ul’s presence, so that he smote the spear into the wall: and David fled, and escaped that night.", 19.12. "So Mikhal let David down through a window: and he went, and fled, and escaped.", 25.43. "David also took Aĥino῾am of Yizre῾el, and they were also both of them his wives.", |
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| 36. Hebrew Bible, 1 Kings, 5.9-8.13, 6.11, 6.12, 6.13, 7.51-8.10 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Neusner Green and Avery-Peck (2022) 4 |
37. Hebrew Bible, 2 Samuel, 4.2, 4.3, 4.4, 4.5, 4.7, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.10, 6, 6.1, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 6.12, 6.13, 6.14, 6.15, 6.16, 6.17, 6.18, 6.19, 6.20, 6.21, 6.22, 6.23, 7.1, 7.2, 7.3, 7.4, 7.5, 7.6, 7.7, 7.8, 7.9, 7.10, 7.11, 7.12, 7.13, 7.14, 7.15, 7.16, 7.17, 7.18, 7.19, 7.20, 7.21, 7.22, 7.23, 7.24, 7.25, 11, 11.1, 11.2, 11.3, 11.4, 11.5, 11.6, 11.7, 11.8, 11.9, 11.10, 11.11, 11.12, 11.13, 11.14, 11.15, 11.16, 11.17, 11.26, 11.27, 12, 12.1, 12.2, 12.3, 12.4, 12.5, 12.6, 12.7, 12.8, 12.9, 12.10, 12.11, 12.12, 12.13, 12.14, 12.15, 12.16, 12.17, 12.18, 12.19, 12.20, 12.21, 12.22, 12.23, 12.24, 12.25, 15.7, 15.8, 15.9, 15.10, 15.11, 15.12, 15.13, 15.14, 15.24, 15.25, 15.26, 15.27, 15.28, 15.29, 15.30, 16.5, 16.6, 16.7, 16.8, 16.9, 16.10, 16.11, 16.12, 16.13, 18.6, 18.7, 18.8, 18.9, 18.10, 18.11, 18.12, 18.13, 18.14, 18.15, 18.16, 18.17, 18.24, 18.24-19.5, 18.25, 18.30-19.5, 21.1, 21.2, 21.3, 21.4, 21.5, 21.6, 21.7, 21.8, 21.9, 21.10, 21.11, 21.12, 21.13, 21.14, 24.1, 24.2, 24.3, 24.4, 24.9, 24.10, 24.11, 24.12, 24.13, 24.14, 24.15, 24.16, 24.17, 24.18, 24.19, 24.20, 24.21, 24.22, 24.23, 24.24, 24.25 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Zawanowska and Wilk (2022) 528| 15.7. "וַיְהִי מִקֵּץ אַרְבָּעִים שָׁנָה וַיֹּאמֶר אַבְשָׁלוֹם אֶל־הַמֶּלֶךְ אֵלֲכָה נָּא וַאֲשַׁלֵּם אֶת־נִדְרִי אֲשֶׁר־נָדַרְתִּי לַיהוָה בְּחֶבְרוֹן׃", | 15.7. "And it came to pass after forty years, that Avshalom said to the king, I pray thee, let me go and pay my vow, which I have vowed to the Lord, in Ĥevron.", |
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38. Hebrew Bible, Judges, 7.22, 9.4, 11.3, 21.7, 21.16 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Allison (2018) 151; Bay (2022) 297; Zawanowska and Wilk (2022) 574| 7.22. "וַיִּתְקְעוּ שְׁלֹשׁ־מֵאוֹת הַשּׁוֹפָרוֹת וַיָּשֶׂם יְהוָה אֵת חֶרֶב אִישׁ בְּרֵעֵהוּ וּבְכָל־הַמַּחֲנֶה וַיָּנָס הַמַּחֲנֶה עַד־בֵּית הַשִּׁטָּה צְרֵרָתָה עַד שְׂפַת־אָבֵל מְחוֹלָה עַל־טַבָּת׃", 9.4. "וַיִּתְּנוּ־לוֹ שִׁבְעִים כֶּסֶף מִבֵּיתּ בַעַל בְּרִית וַיִּשְׂכֹּר בָּהֶם אֲבִימֶלֶךְ אֲנָשִׁים רֵיקִים וּפֹחֲזִים וַיֵּלְכוּ אַחֲרָיו׃", 9.4. "וַיִּרְדְּפֵהוּ אֲבִימֶלֶךְ וַיָּנָס מִפָּנָיו וַיִּפְּלוּ חֲלָלִים רַבִּים עַד־פֶּתַח הַשָּׁעַר׃", 11.3. "וַיִּדַּר יִפְתָּח נֶדֶר לַיהוָה וַיֹּאמַר אִם־נָתוֹן תִּתֵּן אֶת־בְּנֵי עַמּוֹן בְּיָדִי׃", 11.3. "וַיִּבְרַח יִפְתָּח מִפְּנֵי אֶחָיו וַיֵּשֶׁב בְּאֶרֶץ טוֹב וַיִּתְלַקְּטוּ אֶל־יִפְתָּח אֲנָשִׁים רֵיקִים וַיֵּצְאוּ עִמּוֹ׃", 21.7. "מַה־נַּעֲשֶׂה לָהֶם לַנּוֹתָרִים לְנָשִׁים וַאֲנַחְנוּ נִשְׁבַּעְנוּ בַיהוָה לְבִלְתִּי תֵּת־לָהֶם מִבְּנוֹתֵינוּ לְנָשִׁים׃", 21.16. "וַיֹּאמְרוּ זִקְנֵי הָעֵדָה מַה־נַּעֲשֶׂה לַנּוֹתָרִים לְנָשִׁים כִּי־נִשְׁמְדָה מִבִּנְיָמִן אִשָּׁה׃", | 7.22. "And the three hundred blew the horns, and the Lord set every man’s sword against his fellow, throughout all the camp: and the host fled to Bet-hashshitta in Żerera, and to the border of Avel-meĥola, at Tabbat.", 9.4. "And they gave him seventy pieces of silver out of the house of Ba῾al-berit, with which Avimelekh hired vain and reckless persons, who followed him.", 11.3. "Then Yiftaĥ fled from his brothers, and dwelt in the land of Tov: and idle fellows joined themselves to Yiftaĥ, and went out with him.", 21.7. "How shall we do for wives for them that remain, seeing we have sworn by the Lord that we will not give them of our daughters to wives?", 21.16. "Then the elders of the congregation said, What shall we do for wives for them that remain, seeing the women are destroyed out of Binyamin?", |
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39. Hebrew Bible, Ezekiel, 7.2, 9.1-9.11, 11.16-11.20, 12.10-12.16, 14.14, 16.6, 20.33-20.44, 28.13-28.14, 28.25, 34.11-34.16, 36.24, 36.26, 36.28, 36.35, 37.10-37.28, 39.26-39.27, 43.2, 43.15, 47.1-47.12 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Allison (2018) 38, 137, 139, 157; Bay (2022) 283; Berglund Crostini and Kelhoffer (2022) 394; Cohen (2010) 437; Levison (2009) 207, 213; Poorthuis Schwartz and Turner (2009) 485| 7.2. "וְאַתָּה בֶן־אָדָם כֹּה־אָמַר אֲדֹנָי יְהוִה לְאַדְמַת יִשְׂרָאֵל קֵץ בָּא הַקֵּץ עַל־ארבעת [אַרְבַּע] כַּנְפוֹת הָאָרֶץ׃", 7.2. "וּצְבִי עֶדְיוֹ לְגָאוֹן שָׂמָהוּ וְצַלְמֵי תוֹעֲבֹתָם שִׁקּוּצֵיהֶם עָשׂוּ בוֹ עַל־כֵּן נְתַתִּיו לָהֶם לְנִדָּה׃", 9.1. "וְגַם־אֲנִי לֹא־תָחוֹס עֵינִי וְלֹא אֶחְמֹל דַּרְכָּם בְּרֹאשָׁם נָתָתִּי׃", 9.1. "וַיִּקְרָא בְאָזְנַי קוֹל גָּדוֹל לֵאמֹר קָרְבוּ פְּקֻדּוֹת הָעִיר וְאִישׁ כְּלִי מַשְׁחֵתוֹ בְּיָדוֹ׃", 9.2. "וְהִנֵּה שִׁשָּׁה אֲנָשִׁים בָּאִים מִדֶּרֶךְ־שַׁעַר הָעֶלְיוֹן אֲשֶׁר מָפְנֶה צָפוֹנָה וְאִישׁ כְּלִי מַפָּצוֹ בְּיָדוֹ וְאִישׁ־אֶחָד בְּתוֹכָם לָבֻשׁ בַּדִּים וְקֶסֶת הַסֹּפֵר בְּמָתְנָיו וַיָּבֹאוּ וַיַּעַמְדוּ אֵצֶל מִזְבַּח הַנְּחֹשֶׁת׃", 9.3. "וּכְבוֹד אֱלֹהֵי יִשְׂרָאֵל נַעֲלָה מֵעַל הַכְּרוּב אֲשֶׁר הָיָה עָלָיו אֶל מִפְתַּן הַבָּיִת וַיִּקְרָא אֶל־הָאִישׁ הַלָּבֻשׁ הַבַּדִּים אֲשֶׁר קֶסֶת הַסֹּפֵר בְּמָתְנָיו׃", 9.4. "וַיֹּאמֶר יְהוָה אלו [אֵלָיו] עֲבֹר בְּתוֹךְ הָעִיר בְּתוֹךְ יְרוּשָׁלִָם וְהִתְוִיתָ תָּו עַל־מִצְחוֹת הָאֲנָשִׁים הַנֶּאֱנָחִים וְהַנֶּאֱנָקִים עַל כָּל־הַתּוֹעֵבוֹת הַנַּעֲשׂוֹת בְּתוֹכָהּ׃", 9.5. "וּלְאֵלֶּה אָמַר בְּאָזְנַי עִבְרוּ בָעִיר אַחֲרָיו וְהַכּוּ על־[אַל־] תָּחֹס עיניכם [עֵינְכֶם] וְאַל־תַּחְמֹלוּ׃", 9.6. "זָקֵן בָּחוּר וּבְתוּלָה וְטַף וְנָשִׁים תַּהַרְגוּ לְמַשְׁחִית וְעַל־כָּל־אִישׁ אֲשֶׁר־עָלָיו הַתָּו אַל־תִּגַּשׁוּ וּמִמִּקְדָּשִׁי תָּחֵלּוּ וַיָּחֵלּוּ בָּאֲנָשִׁים הַזְּקֵנִים אֲשֶׁר לִפְנֵי הַבָּיִת׃", 9.7. "וַיֹּאמֶר אֲלֵיהֶם טַמְּאוּ אֶת־הַבַּיִת וּמַלְאוּ אֶת־הַחֲצֵרוֹת חֲלָלִים צֵאוּ וְיָצְאוּ וְהִכּוּ בָעִיר׃", 9.8. "וַיְהִי כְּהַכּוֹתָם וְנֵאשֲׁאַר אָנִי וָאֶפְּלָה עַל־פָּנַי וָאֶזְעַק וָאֹמַר אֲהָהּ אֲדֹנָי יְהוִה הֲמַשְׁחִית אַתָּה אֵת כָּל־שְׁאֵרִית יִשְׂרָאֵל בְּשָׁפְכְּךָ אֶת־חֲמָתְךָ עַל־יְרוּשָׁלִָם׃", 9.9. "וַיֹּאמֶר אֵלַי עֲוֺן בֵּית־יִשְׂרָאֵל וִיהוּדָה גָּדוֹל בִּמְאֹד מְאֹד וַתִּמָּלֵא הָאָרֶץ דָּמִים וְהָעִיר מָלְאָה מֻטֶּה כִּי אָמְרוּ עָזַב יְהוָה אֶת־הָאָרֶץ וְאֵין יְהוָה רֹאֶה׃", 9.11. "וְהִנֵּה הָאִישׁ לְבֻשׁ הַבַּדִּים אֲשֶׁר הַקֶּסֶת בְּמָתְנָיו מֵשִׁיב דָּבָר לֵאמֹר עָשִׂיתִי כאשר [כְּכֹל] [אֲשֶׁר] צִוִּיתָנִי׃", 11.16. "לָכֵן אֱמֹר כֹּה־אָמַר אֲדֹנָי יְהוִה כִּי הִרְחַקְתִּים בַּגּוֹיִם וְכִי הֲפִיצוֹתִים בָּאֲרָצוֹת וָאֱהִי לָהֶם לְמִקְדָּשׁ מְעַט בָּאֲרָצוֹת אֲשֶׁר־בָּאוּ שָׁם׃", 11.17. "לָכֵן אֱמֹר כֹּה־אָמַר אֲדֹנָי יְהוִה וְקִבַּצְתִּי אֶתְכֶם מִן־הָעַמִּים וְאָסַפְתִּי אֶתְכֶם מִן־הָאֲרָצוֹת אֲשֶׁר נְפֹצוֹתֶם בָּהֶם וְנָתַתִּי לָכֶם אֶת־אַדְמַת יִשְׂרָאֵל׃", 11.18. "וּבָאוּ־שָׁמָּה וְהֵסִירוּ אֶת־כָּל־שִׁקּוּצֶיהָ וְאֶת־כָּל־תּוֹעֲבוֹתֶיהָ מִמֶּנָּה׃", 11.19. "וְנָתַתִּי לָהֶם לֵב אֶחָד וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי לֵב הָאֶבֶן מִבְּשָׂרָם וְנָתַתִּי לָהֶם לֵב בָּשָׂר׃", 12.11. "אֱמֹר אֲנִי מוֹפֶתְכֶם כַּאֲשֶׁר עָשִׂיתִי כֵּן יֵעָשֶׂה לָהֶם בַּגּוֹלָה בַשְּׁבִי יֵלֵכוּ׃", 12.12. "וְהַנָּשִׂיא אֲשֶׁר־בְּתוֹכָם אֶל־כָּתֵף יִשָּׂא בָּעֲלָטָה וְיֵצֵא בַּקִּיר יַחְתְּרוּ לְהוֹצִיא בוֹ פָּנָיו יְכַסֶּה יַעַן אֲשֶׁר לֹא־יִרְאֶה לַעַיִן הוּא אֶת־הָאָרֶץ׃", 12.13. "וּפָרַשְׂתִּי אֶת־רִשְׁתִּי עָלָיו וְנִתְפַּשׂ בִּמְצוּדָתִי וְהֵבֵאתִי אֹתוֹ בָבֶלָה אֶרֶץ כַּשְׂדִּים וְאוֹתָהּ לֹא־יִרְאֶה וְשָׁם יָמוּת׃", 12.14. "וְכֹל אֲשֶׁר סְבִיבֹתָיו עזרה [עֶזְרוֹ] וְכָל־אֲגַפָּיו אֱזָרֶה לְכָל־רוּחַ וְחֶרֶב אָרִיק אַחֲרֵיהֶם׃", 12.15. "וְיָדְעוּ כִּי־אֲנִי יְהוָה בַּהֲפִיצִי אוֹתָם בַּגּוֹיִם וְזֵרִיתִי אוֹתָם בָּאֲרָצוֹת׃", 12.16. "וְהוֹתַרְתִּי מֵהֶם אַנְשֵׁי מִסְפָּר מֵחֶרֶב מֵרָעָב וּמִדָּבֶר לְמַעַן יְסַפְּרוּ אֶת־כָּל־תּוֹעֲבוֹתֵיהֶם בַּגּוֹיִם אֲשֶׁר־בָּאוּ שָׁם וְיָדְעוּ כִּי־אֲנִי יְהוָה׃", 14.14. "וְהָיוּ שְׁלֹשֶׁת הָאֲנָשִׁים הָאֵלֶּה בְּתוֹכָהּ נֹחַ דנאל [דָּנִיֵּאל] וְאִיּוֹב הֵמָּה בְצִדְקָתָם יְנַצְּלוּ נַפְשָׁם נְאֻם אֲדֹנָי יְהוִה׃", 16.6. "וָאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ מִתְבּוֹסֶסֶת בְּדָמָיִךְ וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי׃", 16.6. "וְזָכַרְתִּי אֲנִי אֶת־בְּרִיתִי אוֹתָךְ בִּימֵי נְעוּרָיִךְ וַהֲקִמוֹתִי לָךְ בְּרִית עוֹלָם׃", 20.33. "חַי־אָנִי נְאֻם אֲדֹנָי יְהוִה אִם־לֹא בְּיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה וּבְחֵמָה שְׁפוּכָה אֶמְלוֹךְ עֲלֵיכֶם׃", 20.34. "וְהוֹצֵאתִי אֶתְכֶם מִן־הָעַמִּים וְקִבַּצְתִּי אֶתְכֶם מִן־הָאֲרָצוֹת אֲשֶׁר נְפוֹצֹתֶם בָּם בְּיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה וּבְחֵמָה שְׁפוּכָה׃", 20.35. "וְהֵבֵאתִי אֶתְכֶם אֶל־מִדְבַּר הָעַמִּים וְנִשְׁפַּטְתִּי אִתְּכֶם שָׁם פָּנִים אֶל־פָּנִים׃", 20.36. "כַּאֲשֶׁר נִשְׁפַּטְתִּי אֶת־אֲבוֹתֵיכֶם בְּמִדְבַּר אֶרֶץ מִצְרָיִם כֵּן אִשָּׁפֵט אִתְּכֶם נְאֻם אֲדֹנָי יְהוִה׃", 20.37. "וְהַעֲבַרְתִּי אֶתְכֶם תַּחַת הַשָּׁבֶט וְהֵבֵאתִי אֶתְכֶם בְּמָסֹרֶת הַבְּרִית׃", 20.38. "וּבָרוֹתִי מִכֶּם הַמֹּרְדִים וְהַפּוֹשְׁעִים בִּי מֵאֶרֶץ מְגוּרֵיהֶם אוֹצִיא אוֹתָם וְאֶל־אַדְמַת יִשְׂרָאֵל לֹא יָבוֹא וִידַעְתֶּם כִּי־אֲנִי יְהוָה׃", 20.39. "וְאַתֶּם בֵּית־יִשְׂרָאֵל כֹּה־אָמַר אֲדֹנָי יְהֹוִה אִישׁ גִּלּוּלָיו לְכוּ עֲבֹדוּ וְאַחַר אִם־אֵינְכֶם שֹׁמְעִים אֵלָי וְאֶת־שֵׁם קָדְשִׁי לֹא תְחַלְּלוּ־עוֹד בְּמַתְּנוֹתֵיכֶם וּבְגִלּוּלֵיכֶם׃", 20.41. "בְּרֵיחַ נִיחֹחַ אֶרְצֶה אֶתְכֶם בְּהוֹצִיאִי אֶתְכֶם מִן־הָעַמִּים וְקִבַּצְתִּי אֶתְכֶם מִן־הָאֲרָצוֹת אֲשֶׁר נְפֹצֹתֶם בָּם וְנִקְדַּשְׁתִּי בָכֶם לְעֵינֵי הַגּוֹיִם׃", 20.42. "וִידַעְתֶּם כִּי־אֲנִי יְהוָה בַּהֲבִיאִי אֶתְכֶם אֶל־אַדְמַת יִשְׂרָאֵל אֶל־הָאָרֶץ אֲשֶׁר נָשָׂאתִי אֶת־יָדִי לָתֵת אוֹתָהּ לַאֲבוֹתֵיכֶם׃", 20.43. "וּזְכַרְתֶּם־שָׁם אֶת־דַּרְכֵיכֶם וְאֵת כָּל־עֲלִילוֹתֵיכֶם אֲשֶׁר נִטְמֵאתֶם בָּם וּנְקֹטֹתֶם בִּפְנֵיכֶם בְּכָל־רָעוֹתֵיכֶם אֲשֶׁר עֲשִׂיתֶם׃", 20.44. "וִידַעְתֶּם כִּי־אֲנִי יְהוָה בַּעֲשׂוֹתִי אִתְּכֶם לְמַעַן שְׁמִי לֹא כְדַרְכֵיכֶם הָרָעִים וְכַעֲלִילוֹתֵיכֶם הַנִּשְׁחָתוֹת בֵּית יִשְׂרָאֵל נְאֻם אֲדֹנָי יְהוִה׃", 28.13. "בְּעֵדֶן גַּן־אֱלֹהִים הָיִיתָ כָּל־אֶבֶן יְקָרָה מְסֻכָתֶךָ אֹדֶם פִּטְדָה וְיָהֲלֹם תַּרְשִׁישׁ שֹׁהַם וְיָשְׁפֵה סַפִּיר נֹפֶךְ וּבָרְקַת וְזָהָב מְלֶאכֶת תֻּפֶּיךָ וּנְקָבֶיךָ בָּךְ בְּיוֹם הִבָּרַאֲךָ כּוֹנָנוּ׃", 28.14. "אַתְּ־כְּרוּב מִמְשַׁח הַסּוֹכֵךְ וּנְתַתִּיךָ בְּהַר קֹדֶשׁ אֱלֹהִים הָיִיתָ בְּתוֹךְ אַבְנֵי־אֵשׁ הִתְהַלָּכְתָּ׃", 28.25. "כֹּה־אָמַר אֲדֹנָי יְהוִה בְּקַבְּצִי אֶת־בֵּית יִשְׂרָאֵל מִן־הָעַמִּים אֲשֶׁר נָפֹצוּ בָם וְנִקְדַּשְׁתִּי בָם לְעֵינֵי הַגּוֹיִם וְיָשְׁבוּ עַל־אַדְמָתָם אֲשֶׁר נָתַתִּי לְעַבְדִּי לְיַעֲקֹב׃", 34.11. "כִּי כֹּה אָמַר אֲדֹנָי יְהוִה הִנְנִי־אָנִי וְדָרַשְׁתִּי אֶת־צֹאנִי וּבִקַּרְתִּים׃", 34.12. "כְּבַקָּרַת רֹעֶה עֶדְרוֹ בְּיוֹם־הֱיוֹתוֹ בְתוֹךְ־צֹאנוֹ נִפְרָשׁוֹת כֵּן אֲבַקֵּר אֶת־צֹאנִי וְהִצַּלְתִּי אֶתְהֶם מִכָּל־הַמְּקוֹמֹת אֲשֶׁר נָפֹצוּ שָׁם בְּיוֹם עָנָן וַעֲרָפֶל׃", 34.13. "וְהוֹצֵאתִים מִן־הָעַמִּים וְקִבַּצְתִּים מִן־הָאֲרָצוֹת וַהֲבִיאֹתִים אֶל־אַדְמָתָם וּרְעִיתִים אֶל־הָרֵי יִשְׂרָאֵל בָּאֲפִיקִים וּבְכֹל מוֹשְׁבֵי הָאָרֶץ׃", 34.14. "בְּמִרְעֶה־טּוֹב אֶרְעֶה אֹתָם וּבְהָרֵי מְרוֹם־יִשְׂרָאֵל יִהְיֶה נְוֵהֶם שָׁם תִּרְבַּצְנָה בְּנָוֶה טּוֹב וּמִרְעֶה שָׁמֵן תִּרְעֶינָה אֶל־הָרֵי יִשְׂרָאֵל׃", 34.15. "אֲנִי אֶרְעֶה צֹאנִי וַאֲנִי אַרְבִּיצֵם נְאֻם אֲדֹנָי יְהוִה׃", 34.16. "אֶת־הָאֹבֶדֶת אֲבַקֵּשׁ וְאֶת־הַנִּדַּחַת אָשִׁיב וְלַנִּשְׁבֶּרֶת אֶחֱבֹשׁ וְאֶת־הַחוֹלָה אֲחַזֵּק וְאֶת־הַשְּׁמֵנָה וְאֶת־הַחֲזָקָה אַשְׁמִיד אֶרְעֶנָּה בְמִשְׁפָּט׃", 36.24. "וְלָקַחְתִּי אֶתְכֶם מִן־הַגּוֹיִם וְקִבַּצְתִּי אֶתְכֶם מִכָּל־הָאֲרָצוֹת וְהֵבֵאתִי אֶתְכֶם אֶל־אַדְמַתְכֶם׃", 36.26. "וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר׃", 36.28. "וִישַׁבְתֶּם בָּאָרֶץ אֲשֶׁר נָתַתִּי לַאֲבֹתֵיכֶם וִהְיִיתֶם לִי לְעָם וְאָנֹכִי אֶהְיֶה לָכֶם לֵאלֹהִים׃", 36.35. "וְאָמְרוּ הָאָרֶץ הַלֵּזוּ הַנְּשַׁמָּה הָיְתָה כְּגַן־עֵדֶן וְהֶעָרִים הֶחֳרֵבוֹת וְהַנְשַׁמּוֹת וְהַנֶּהֱרָסוֹת בְּצוּרוֹת יָשָׁבוּ׃", 37.11. "וַיֹּאמֶר אֵלַי בֶּן־אָדָם הָעֲצָמוֹת הָאֵלֶּה כָּל־בֵּית יִשְׂרָאֵל הֵמָּה הִנֵּה אֹמְרִים יָבְשׁוּ עַצְמוֹתֵינוּ וְאָבְדָה תִקְוָתֵנוּ נִגְזַרְנוּ לָנוּ׃", 37.12. "לָכֵן הִנָּבֵא וְאָמַרְתָּ אֲלֵיהֶם כֹּה־אָמַר אֲדֹנָי יְהוִה הִנֵּה אֲנִי פֹתֵחַ אֶת־קִבְרוֹתֵיכֶם וְהַעֲלֵיתִי אֶתְכֶם מִקִּבְרוֹתֵיכֶם עַמִּי וְהֵבֵאתִי אֶתְכֶם אֶל־אַדְמַת יִשְׂרָאֵל׃", 37.13. "וִידַעְתֶּם כִּי־אֲנִי יְהוָה בְּפִתְחִי אֶת־קִבְרוֹתֵיכֶם וּבְהַעֲלוֹתִי אֶתְכֶם מִקִּבְרוֹתֵיכֶם עַמִּי׃", 37.14. "וְנָתַתִּי רוּחִי בָכֶם וִחְיִיתֶם וְהִנַּחְתִּי אֶתְכֶם עַל־אַדְמַתְכֶם וִידַעְתֶּם כִּי־אֲנִי יְהוָה דִּבַּרְתִּי וְעָשִׂיתִי נְאֻם־יְהוָה׃", 37.15. "וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃", 37.16. "וְאַתָּה בֶן־אָדָם קַח־לְךָ עֵץ אֶחָד וּכְתֹב עָלָיו לִיהוּדָה וְלִבְנֵי יִשְׂרָאֵל חברו [חֲבֵרָיו] וּלְקַח עֵץ אֶחָד וּכְתוֹב עָלָיו לְיוֹסֵף עֵץ אֶפְרַיִם וְכָל־בֵּית יִשְׂרָאֵל חברו [חֲבֵרָיו׃]", 37.17. "וְקָרַב אֹתָם אֶחָד אֶל־אֶחָד לְךָ לְעֵץ אֶחָד וְהָיוּ לַאֲחָדִים בְּיָדֶךָ׃", 37.18. "וְכַאֲשֶׁר יֹאמְרוּ אֵלֶיךָ בְּנֵי עַמְּךָ לֵאמֹר הֲלוֹא־תַגִּיד לָנוּ מָה־אֵלֶּה לָּךְ׃", 37.19. "דַּבֵּר אֲלֵהֶם כֹּה־אָמַר אֲדֹנָי יְהוִה הִנֵּה אֲנִי לֹקֵחַ אֶת־עֵץ יוֹסֵף אֲשֶׁר בְּיַד־אֶפְרַיִם וְשִׁבְטֵי יִשְׂרָאֵל חברו [חֲבֵרָיו] וְנָתַתִּי אוֹתָם עָלָיו אֶת־עֵץ יְהוּדָה וַעֲשִׂיתִם לְעֵץ אֶחָד וְהָיוּ אֶחָד בְּיָדִי׃", 37.21. "וְדַבֵּר אֲלֵיהֶם כֹּה־אָמַר אֲדֹנָי יְהוִה הִנֵּה אֲנִי לֹקֵחַ אֶת־בְּנֵי יִשְׂרָאֵל מִבֵּין הַגּוֹיִם אֲשֶׁר הָלְכוּ־שָׁם וְקִבַּצְתִּי אֹתָם מִסָּבִיב וְהֵבֵאתִי אוֹתָם אֶל־אַדְמָתָם׃", 37.22. "וְעָשִׂיתִי אֹתָם לְגוֹי אֶחָד בָּאָרֶץ בְּהָרֵי יִשְׂרָאֵל וּמֶלֶךְ אֶחָד יִהְיֶה לְכֻלָּם לְמֶלֶךְ וְלֹא יהיה־[יִהְיוּ־] עוֹד לִשְׁנֵי גוֹיִם וְלֹא יֵחָצוּ עוֹד לִשְׁתֵּי מַמְלָכוֹת עוֹד׃", 37.23. "וְלֹא יִטַמְּאוּ עוֹד בְּגִלּוּלֵיהֶם וּבְשִׁקּוּצֵיהֶם וּבְכֹל פִּשְׁעֵיהֶם וְהוֹשַׁעְתִּי אֹתָם מִכֹּל מוֹשְׁבֹתֵיהֶם אֲשֶׁר חָטְאוּ בָהֶם וְטִהַרְתִּי אוֹתָם וְהָיוּ־לִי לְעָם וַאֲנִי אֶהְיֶה לָהֶם לֵאלֹהִים׃", 37.24. "וְעַבְדִּי דָוִד מֶלֶךְ עֲלֵיהֶם וְרוֹעֶה אֶחָד יִהְיֶה לְכֻלָּם וּבְמִשְׁפָּטַי יֵלֵכוּ וְחֻקֹּתַי יִשְׁמְרוּ וְעָשׂוּ אוֹתָם׃", 37.25. "וְיָשְׁבוּ עַל־הָאָרֶץ אֲשֶׁר נָתַתִּי לְעַבְדִּי לְיַעֲקֹב אֲשֶׁר יָשְׁבוּ־בָהּ אֲבוֹתֵיכֶם וְיָשְׁבוּ עָלֶיהָ הֵמָּה וּבְנֵיהֶם וּבְנֵי בְנֵיהֶם עַד־עוֹלָם וְדָוִד עַבְדִּי נָשִׂיא לָהֶם לְעוֹלָם׃", 37.26. "וְכָרַתִּי לָהֶם בְּרִית שָׁלוֹם בְּרִית עוֹלָם יִהְיֶה אוֹתָם וּנְתַתִּים וְהִרְבֵּיתִי אוֹתָם וְנָתַתִּי אֶת־מִקְדָּשִׁי בְּתוֹכָם לְעוֹלָם׃", 37.27. "וְהָיָה מִשְׁכָּנִי עֲלֵיהֶם וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃", 37.28. "וְיָדְעוּ הַגּוֹיִם כִּי אֲנִי יְהוָה מְקַדֵּשׁ אֶת־יִשְׂרָאֵל בִּהְיוֹת מִקְדָּשִׁי בְּתוֹכָם לְעוֹלָם׃", 39.26. "וְנָשׂוּ אֶת־כְּלִמָּתָם וְאֶת־כָּל־מַעֲלָם אֲשֶׁר מָעֲלוּ־בִי בְּשִׁבְתָּם עַל־אַדְמָתָם לָבֶטַח וְאֵין מַחֲרִיד׃", 39.27. "בְּשׁוֹבְבִי אוֹתָם מִן־הָעַמִּים וְקִבַּצְתִּי אֹתָם מֵאַרְצוֹת אֹיְבֵיהֶם וְנִקְדַּשְׁתִּי בָם לְעֵינֵי הַגּוֹיִם רַבִּים׃", 43.2. "וְהִנֵּה כְּבוֹד אֱלֹהֵי יִשְׂרָאֵל בָּא מִדֶּרֶךְ הַקָּדִים וְקוֹלוֹ כְּקוֹל מַיִם רַבִּים וְהָאָרֶץ הֵאִירָה מִכְּבֹדוֹ׃", 43.2. "וְלָקַחְתָּ מִדָּמוֹ וְנָתַתָּה עַל־אַרְבַּע קַרְנֹתָיו וְאֶל־אַרְבַּע פִּנּוֹת הָעֲזָרָה וְאֶל־הַגְּבוּל סָבִיב וְחִטֵּאתָ אוֹתוֹ וְכִפַּרְתָּהוּ׃", 43.15. "וְהַהַרְאֵל אַרְבַּע אַמּוֹת וּמֵהָאֲרִאֵיל וּלְמַעְלָה הַקְּרָנוֹת אַרְבַּע׃", 47.1. "וְהָיָה יעמדו [עָמְדוּ] עָלָיו דַּוָּגִים מֵעֵין גֶּדִי וְעַד־עֵין עֶגְלַיִם מִשְׁטוֹחַ לַחֲרָמִים יִהְיוּ לְמִינָה תִּהְיֶה דְגָתָם כִּדְגַת הַיָּם הַגָּדוֹל רַבָּה מְאֹד׃", 47.1. "וַיְשִׁבֵנִי אֶל־פֶּתַח הַבַּיִת וְהִנֵּה־מַיִם יֹצְאִים מִתַּחַת מִפְתַּן הַבַּיִת קָדִימָה כִּי־פְנֵי הַבַּיִת קָדִים וְהַמַּיִם יֹרְדִים מִתַּחַת מִכֶּתֶף הַבַּיִת הַיְמָנִית מִנֶּגֶב לַמִּזְבֵּחַ׃" 47.2. "וּפְאַת־יָם הַיָּם הַגָּדוֹל מִגְּבוּל עַד־נֹכַח לְבוֹא חֲמָת זֹאת פְּאַת־יָם׃", 47.2. "וַיּוֹצִאֵנִי דֶּרֶךְ־שַׁעַר צָפוֹנָה וַיְסִבֵּנִי דֶּרֶךְ חוּץ אֶל־שַׁעַר הַחוּץ דֶּרֶךְ הַפּוֹנֶה קָדִים וְהִנֵּה־מַיִם מְפַכִּים מִן־הַכָּתֵף הַיְמָנִית׃", 47.3. "בְּצֵאת־הָאִישׁ קָדִים וְקָו בְּיָדוֹ וַיָּמָד אֶלֶף בָּאַמָּה וַיַּעֲבִרֵנִי בַמַּיִם מֵי אָפְסָיִם׃", 47.4. "וַיָּמָד אֶלֶף וַיַּעֲבִרֵנִי בַמַּיִם מַיִם בִּרְכָּיִם וַיָּמָד אֶלֶף וַיַּעֲבִרֵנִי מֵי מָתְנָיִם׃", 47.5. "וַיָּמָד אֶלֶף נַחַל אֲשֶׁר לֹא־אוּכַל לַעֲבֹר כִּי־גָאוּ הַמַּיִם מֵי שָׂחוּ נַחַל אֲשֶׁר לֹא־יֵעָבֵר׃", 47.6. "וַיֹּאמֶר אֵלַי הֲרָאִיתָ בֶן־אָדָם וַיּוֹלִכֵנִי וַיְשִׁבֵנִי שְׂפַת הַנָּחַל׃", 47.7. "בְּשׁוּבֵנִי וְהִנֵּה אֶל־שְׂפַת הַנַּחַל עֵץ רַב מְאֹד מִזֶּה וּמִזֶּה׃", 47.8. "וַיֹּאמֶר אֵלַי הַמַּיִם הָאֵלֶּה יוֹצְאִים אֶל־הַגְּלִילָה הַקַּדְמוֹנָה וְיָרְדוּ עַל־הָעֲרָבָה וּבָאוּ הַיָּמָּה אֶל־הַיָּמָּה הַמּוּצָאִים ונרפאו [וְנִרְפּוּ] הַמָּיִם׃", 47.9. "וְהָיָה כָל־נֶפֶשׁ חַיָּה אֲשֶׁר־יִשְׁרֹץ אֶל כָּל־אֲשֶׁר יָבוֹא שָׁם נַחֲלַיִם יִחְיֶה וְהָיָה הַדָּגָה רַבָּה מְאֹד כִּי בָאוּ שָׁמָּה הַמַּיִם הָאֵלֶּה וְיֵרָפְאוּ וָחָי כֹּל אֲשֶׁר־יָבוֹא שָׁמָּה הַנָּחַל׃", 47.11. "בצאתו [בִּצֹּאתָיו] וּגְבָאָיו וְלֹא יֵרָפְאוּ לְמֶלַח נִתָּנוּ׃", 47.12. "וְעַל־הַנַּחַל יַעֲלֶה עַל־שְׂפָתוֹ מִזֶּה וּמִזֶּה כָּל־עֵץ־מַאֲכָל לֹא־יִבּוֹל עָלֵהוּ וְלֹא־יִתֹּם פִּרְיוֹ לָחֳדָשָׁיו יְבַכֵּר כִּי מֵימָיו מִן־הַמִּקְדָּשׁ הֵמָּה יוֹצְאִים והיו [וְהָיָה] פִרְיוֹ לְמַאֲכָל וְעָלֵהוּ לִתְרוּפָה׃", | 7.2. "’And thou, son of man, thus saith the Lord GOD concerning the land of Israel: An end! the end is come upon the four corners of the land.", 9.1. "Then he called in mine ears with a loud voice, saying: ‘Cause ye them that have charge over the city to draw near, every man with his destroying weapon in his hand.’", 9.2. "And, behold, six men came from the way of the upper gate, which lieth toward the north, every man with his weapon of destruction in his hand; and one man in the midst of them clothed in linen, with a writer’s inkhorn on his side. And they went in, and stood beside the brazen altar.", 9.3. "And the glory of the God of Israel was gone up from the cherub, whereupon it was, to the threshold of the house; and He called to the man clothed in linen, who had the writer’s inkhorn on his side.", 9.4. "And the LORD said unto him: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that are done in the midst thereof.’", 9.5. "And to the others He said in my hearing: ‘Go ye through the city after him, and smite; let not your eye spare, neither have ye pity;", 9.6. "slay utterly the old man, the young man and the maiden, and little children and women; but come not near any man upon whom is the mark; and begin at My sanctuary.’ Then they began at the elders that were before the house.", 9.7. "And He said unto them: ‘Defile the house, and fill the courts with the slain; go ye forth.’ And they went forth, and smote in the city.", 9.8. "And it came to pass, while they were smiting, and I was left, that I fell upon my face, and cried, and said: ‘Ah Lord GOD! wilt Thou destroy all the residue of Israel in Thy pouring out of Thy fury upon Jerusalem?’", 9.9. "Then said He unto me: ‘The iniquity of the house of Israel and Judah is exceeding great, and the land is full of blood, and the city full of wresting of judgment; for they say: The LORD hath forsaken the land, and the LORD seeth not.", 9.10. "And as for Me also, Mine eye shall not spare, neither will I have pity, but I will bring their way upon their head.’", 9.11. "And, behold, the man clothed in linen, who had the inkhorn on his side, reported, saying: ‘I have done according to all that Thou hast commanded me.’", 11.16. "therefore say: Thus saith the Lord GOD: Although I have removed them far off among the nations, and although I have scattered them among the countries, yet have I been to them as a little sanctuary in the countries where they are come;", 11.17. "therefore say: Thus saith the Lord GOD: I will even gather you from the peoples, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel.", 11.18. "And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence.", 11.19. "And I will give them one heart, and I will put a new spirit within you; and I will remove the stony heart out of their flesh, and will give them a heart of flesh;", 11.20. "that they may walk in My statutes, and keep Mine ordices, and do them; and they shall be My people, and I will be their God.", 12.10. "Say thou unto them: Thus saith the Lord GOD: Concerning the prince, even this burden, in Jerusalem, and all the house of Israel among whom they are,", 12.11. "say: I am your sign: like as I have done, so shall it be done unto them—they shall go into exile, into captivity.", 12.12. "And the prince that is among them shall bear upon his shoulder, and go forth in the darkness; they shall dig through the wall to carry out thereby; he shall cover his face, that he see not the ground with his eyes.", 12.13. "My net also will I spread upon him, and he shall be taken in My snare; and I will bring him to Babylon to the land of the Chaldeans; yet shall he not see it, though he shall die there.", 12.14. "And I will disperse toward every wind all that are round about him to help him, and all his troops; and I will draw out the sword after them.", 12.15. "And they shall know that I am the LORD, when I shall scatter them among the nations, and disperse them in the countries.", 12.16. "But I will leave a few men of them from the sword, from the famine, and from the pestilence; that they may declare all their abominations among the nations whither they come; and they shall know that I am the LORD.’", 14.14. "though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord GOD.", 16.6. "And when I passed by thee, and saw thee wallowing in thy blood, I said unto thee: In thy blood, live; yea, I said unto thee: In thy blood, live;", 20.33. "As I live, saith the Lord GOD, surely with a mighty hand, and with an outstretched arm, and with fury poured out, will I be king over you;", 20.34. "and I will bring you out from the peoples, and will gather you out of the countries wherein ye are scattered, with a mighty hand, and with an outstretched arm, and with fury poured out;", 20.35. "and I will bring you into the wilderness of the peoples, and there will I plead with you face to face.", 20.36. "Like as I pleaded with your fathers in the wilderness of the land of Egypt, so will I plead with you, saith the Lord GOD.", 20.37. "And I will cause you to pass under the rod, and I will bring you into the bond of the covet;", 20.38. "and I will purge out from among you the rebels, and them that transgress against Me; I will bring them forth out of the land where they sojourn, but they shall not enter into the land of Israel; and ye shall know that I am the LORD.", 20.39. "As for you, O house of Israel, thus saith the Lord GOD: Go ye, serve every one his idols, even because ye will not hearken unto Me; but My holy name shall ye no more profane with your gifts, and with your idols.", 20.40. "For in My holy mountain, in the mountain of the height of Israel, saith the Lord GOD, there shall all the house of Israel, all of them, serve Me in the land; there will I accept them, and there will I require your heave-offerings, and the first of your gifts, with all your holy things.", 20.41. "With your sweet savour will I accept you, when I bring you out from the peoples, and gather you out of the countries wherein ye have been scattered; and I will be sanctified in you in the sight of the nations.", 20.42. "And ye shall know that I am the LORD, when I shall bring you into the land of Israel, into the country which I lifted up My hand to give unto your fathers.", 20.43. "And there shall ye remember your ways, and all your doings, wherein ye have polluted yourselves; and ye shall loathe yourselves in your own sight for all your evils that ye have committed.", 20.44. "And ye shall know that I am the LORD, when I have wrought with you for My name’s sake, not according to your evil ways, nor according to your corrupt doings, O ye house of Israel, saith the Lord GOD.’", 28.13. "thou wast in Eden the garden of God; every precious stone was thy covering, the carnelian, the topaz, and the emerald, the beryl, the onyx, and the jasper, the sapphire, the carbuncle, and the smaragd, and gold; the workmanship of thy settings and of thy sockets was in thee, in the day that thou wast created they were prepared.", 28.14. "Thou wast the far-covering cherub; and I set thee, so that thou wast upon the holy mountain of God; thou hast walked up and down in the midst of stones of fire.", 28.25. "Thus saith the Lord GOD: When I shall have gathered the house of Israel from the peoples among whom they are scattered, and shall be sanctified in them in the sight of the nations, then shall they dwell in their own land which I gave to My servant Jacob.", 34.11. "For thus saith the Lord GOD: Behold, here am I, and I will search for My sheep, and seek them out.", 34.12. "As a shepherd seeketh out his flock in the day that he is among his sheep that are separated, so will I seek out My sheep; and I will deliver them out of all places whither they have been scattered in the day of clouds and thick darkness.", 34.13. "And I will bring them out from the peoples, and gather them from the countries, and will bring them into their own land; and I will feed them upon the mountains of Israel, by the streams, and in all the habitable places of the country.", 34.14. "I will feed them in a good pasture, and upon the high mountains of Israel shall their fold be; there shall they lie down in a good fold, and in a fat pasture shall they feed upon the mountains of Israel.", 34.15. "I will feed My sheep, and I will cause them to lie down, saith the Lord GOD.", 34.16. "I will seek that which was lost, and will bring back that which was driven away, and will bind up that which was broken, and will strengthen that which was sick; and the fat and the strong I will destroy, I will feed them in justice.", 36.24. "For I will take you from among the nations, and gather you out of all the countries, and will bring you into your own land.", 36.26. "A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh.", 36.28. "And ye shall dwell in the land that I gave to your fathers; and ye shall be My people, and I will be your God.", 36.35. "And they shall say: This land that was desolate is become like the garden of Eden; and the waste and desolate and ruined cities are fortified and inhabited.", 37.10. "So I prophesied as He commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great host.", 37.11. "Then He said unto me: ‘Son of man, these bones are the whole house of Israel; behold, they say: Our bones are dried up, and our hope is lost; we are clean cut off.", 37.12. "Therefore prophesy, and say unto them: Thus saith the Lord GOD: Behold, I will open your graves, and cause you to come up out of your graves, O My people; and I will bring you into the land of Israel.", 37.13. "And ye shall know that I am the LORD, when I have opened your graves, and caused you to come up out of your graves, O My people.", 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.’", 37.15. "And the word of the LORD came unto me, saying:", 37.16. "’And thou, son of man, take thee one stick, and write upon it: For Judah, and for the children of Israel his companions; then take another stick, and write upon it: For Joseph, the stick of Ephraim, and of all the house of Israel his companions;", 37.17. "and join them for thee one to another into one stick, that they may become one in thy hand.", 37.18. "And when the children of thy people shall speak unto thee, saying: Wilt thou not tell us what thou meanest by these?", 37.19. "say into them: Thus saith the Lord GOD: Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his companions; and I will put them unto him together with the stick of Judah, and make them one stick, and they shall be one in My hand.", 37.20. "And the sticks whereon thou writest shall be in thy hand before their eyes.", 37.21. "And say unto them: Thus saith the Lord GOD: Behold, I will take the children of Israel from among the nations, whither they are gone, and will gather them on every side, and bring them into their own land;", 37.22. "and I will make them one nation in the land, upon the mountains of Israel, and one king shall be king to them all; and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all;", 37.23. "neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions; but I will save them out of all their dwelling-places, wherein they have sinned, and will cleanse them; so shall they be My people, and I will be their God.", 37.24. "And My servant David shall be king over them, and they all shall have one shepherd; they shall also walk in Mine ordices, and observe My statutes, and do them.", 37.25. "And they shall dwell in the land that I have given unto Jacob My servant, wherein your fathers dwelt; and they shall dwell therein, they, and their children, and their children’s children, for ever; and David My servant shall be their prince for ever.", 37.26. "Moreover I will make a covet of peace with them—it shall be an everlasting covet with them; and I will establish them, and multiply them, and will set My sanctuary in the midst of them for ever.", 37.27. "My dwelling-place also shall be over them; and I will be their God, and they shall be My people.", 37.28. "And the nations shall know that I am the LORD that sanctify Israel, when My sanctuary shall be in the midst of them for ever.’", 39.26. "And they shall bear their shame, and all their breach of faith which they have committed against Me, when they shall dwell safely in their land, and none shall make them afraid;", 39.27. "when I have brought them back from the peoples, and gathered them out of their enemies’lands, and am sanctified in them in the sight of many nations.", 43.2. "and, behold, the glory of the God of Israel came from the way of the east; and His voice was like the sound of many waters; and the earth did shine with His glory.", 43.15. "And the hearth shall be four cubits; and from the hearth and upward there shall be four horns.", 47.1. "And he brought me back unto the door of the house; and, behold, waters issued out from under the threshold of the house eastward, for the forefront of the house looked toward the east; and the waters came down from under, from the right side of the house, on the south of the altar." 47.2. "Then brought he me out by the way of the gate northward, and led me round by the way without unto the outer gate, by the way of the gate that looketh toward the east; and, behold, there trickled forth waters on the right side.", 47.3. "When the man went forth eastward with the line in his hand, he measured a thousand cubits, and he caused me to pass through the waters, waters that were to the ankles.", 47.4. "Again he measured a thousand, and caused me to pass through the waters, waters that were to the knees. Again he measured a thousand, and caused me to pass through waters that were to the loins.", 47.5. "Afterward he measured a thousand; and it was a river that I could not pass through; for the waters were risen, waters to swim in, a river that could not be passed through.", 47.6. "And he said unto me: ‘Hast thou seen this, O son of man?’ Then he led me, and caused me to return to the bank of the river.", 47.7. "Now when I had been brought back, behold, upon the bank of the river were very many trees on the one side and on the other.", 47.8. "Then said he unto me: ‘These waters issue forth toward the eastern region, and shall go down into the Arabah; and when they shall enter into the sea, into the sea of the putrid waters, the waters shall be healed.", 47.9. "And it shall come to pass, that every living creature wherewith it swarmeth, whithersoever the rivers shall come, shall live; and there shall be a very great multitude of fish; for these waters are come thither, that all things be healed and may live whithersoever the river cometh.", 47.10. "And it shall come to pass, that fishers shall stand by it from En-gedi even unto En-eglaim; there shall be a place for the spreading of nets; their fish shall be after their kinds, as the fish of the Great Sea, exceeding many.", 47.11. "But the miry places thereof, and the marshes thereof, shall not be healed; they shall be given for salt.", 47.12. "And by the river upon the bank thereof, on this side and on that side, shall grow every tree for food, whose leaf shall not wither, neither shall the fruit thereof fail; it shall bring forth new fruit every month, because the waters thereof issue out of the sanctuary; and the fruit thereof shall be for food, and the leaf thereof for healing.’ .", |
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| 40. Septuagint, Zechariah, 14.4 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 38 |
| 41. Nicophon, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 134 |
42. Hebrew Bible, 2 Chronicles, 15.1-15.15, 17.12, 20.12, 36.6-36.14, 36.18-36.19 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •covenant, covenant of the first ones (cd) •synagogues, ark of the covenant •ark of the covenant •ark of the covenant, Found in books: Allison (2018) 137, 151; Bay (2022) 283; Klawans (2019) 81; Poorthuis Schwartz and Turner (2009) 485| 15.1. "וַעֲזַרְיָהוּ בֶּן־עוֹדֵד הָיְתָה עָלָיו רוּחַ אֱלֹהִים׃", 15.1. "וַיִּקָּבְצוּ יְרוּשָׁלִַם בַּחֹדֶשׁ הַשְּׁלִישִׁי לִשְׁנַת חֲמֵשׁ־עֶשְׂרֵה לְמַלְכוּת אָסָא׃", 15.2. "וַיֵּצֵא לִפְנֵי אָסָא וַיֹּאמֶר לוֹ שְׁמָעוּנִי אָסָא וְכָל־יְהוּדָה וּבִנְיָמִן יְהוָה עִמָּכֶם בִּהְיוֹתְכֶם עִמּוֹ וְאִם־תִּדְרְשֻׁהוּ יִמָּצֵא לָכֶם וְאִם־תַּעַזְבֻהוּ יַעֲזֹב אֶתְכֶם׃", 15.3. "וְיָמִים רַבִּים לְיִשְׂרָאֵל לְלֹא אֱלֹהֵי אֱמֶת וּלְלֹא כֹּהֵן מוֹרֶה וּלְלֹא תוֹרָה׃", 15.4. "וַיָּשָׁב בַּצַּר־לוֹ עַל־יְהוָה אֱלֹהֵי יִשְׂרָאֵל וַיְבַקְשֻׁהוּ וַיִּמָּצֵא לָהֶם׃", 15.5. "וּבָעִתִּים הָהֵם אֵין שָׁלוֹם לַיּוֹצֵא וְלַבָּא כִּי מְהוּמֹת רַבּוֹת עַל כָּל־יוֹשְׁבֵי הָאֲרָצוֹת׃", 15.6. "וְכֻתְּתוּ גוֹי־בְּגוֹי וְעִיר בְּעִיר כִּי־אֱלֹהִים הֲמָמָם בְּכָל־צָרָה׃", 15.7. "וְאַתֶּם חִזְקוּ וְאַל־יִרְפּוּ יְדֵיכֶם כִּי יֵשׁ שָׂכָר לִפְעֻלַּתְכֶם׃", 15.8. "וְכִשְׁמֹעַ אָסָא הַדְּבָרִים הָאֵלֶּה וְהַנְּבוּאָה עֹדֵד הַנָּבִיא הִתְחַזַּק וַיַּעֲבֵר הַשִּׁקּוּצִים מִכָּל־אֶרֶץ יְהוּדָה וּבִנְיָמִן וּמִן־הֶעָרִים אֲשֶׁר לָכַד מֵהַר אֶפְרָיִם וַיְחַדֵּשׁ אֶת־מִזְבַּח יְהוָה אֲשֶׁר לִפְנֵי אוּלָם יְהוָה׃", 15.9. "וַיִּקְבֹּץ אֶת־כָּל־יְהוּדָה וּבִנְיָמִן וְהַגָּרִים עִמָּהֶם מֵאֶפְרַיִם וּמְנַשֶּׁה וּמִשִּׁמְעוֹן כִּי־נָפְלוּ עָלָיו מִיִּשְׂרָאֵל לָרֹב בִּרְאֹתָם כִּי־יְהוָה אֱלֹהָיו עִמּוֹ׃", 15.11. "וַיִּזְבְּחוּ לַיהוָה בַּיּוֹם הַהוּא מִן־הַשָּׁלָל הֵבִיאוּ בָּקָר שְׁבַע מֵאוֹת וְצֹאן שִׁבְעַת אֲלָפִים׃", 15.12. "וַיָּבֹאוּ בַבְּרִית לִדְרוֹשׁ אֶת־יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם בְּכָל־לְבָבָם וּבְכָל־נַפְשָׁם׃", 15.13. "וְכֹל אֲשֶׁר לֹא־יִדְרֹשׁ לַיהוָה אֱלֹהֵי־יִשְׂרָאֵל יוּמָת לְמִן־קָטֹן וְעַד־גָּדוֹל לְמֵאִישׁ וְעַד־אִשָּׁה׃", 15.14. "וַיִּשָּׁבְעוּ לַיהוָה בְּקוֹל גָּדוֹל וּבִתְרוּעָה וּבַחֲצֹצְרוֹת וּבְשׁוֹפָרוֹת׃", 15.15. "וַיִּשְׂמְחוּ כָל־יְהוּדָה עַל־הַשְּׁבוּעָה כִּי בְכָל־לְבָבָם נִשְׁבָּעוּ וּבְכָל־רְצוֹנָם בִּקְשֻׁהוּ וַיִּמָּצֵא לָהֶם וַיָּנַח יְהוָה לָהֶם מִסָּבִיב׃", 17.12. "וַיְהִי יְהוֹשָׁפָט הֹלֵךְ וְגָדֵל עַד־לְמָעְלָה וַיִּבֶן בִּיהוּדָה בִּירָנִיּוֹת וְעָרֵי מִסְכְּנוֹת׃", 20.12. "אֱלֹהֵינוּ הֲלֹא תִשְׁפָּט־בָּם כִּי אֵין בָּנוּ כֹּחַ לִפְנֵי הֶהָמוֹן הָרָב הַזֶּה הַבָּא עָלֵינוּ וַאֲנַחְנוּ לֹא נֵדַע מַה־נַּעֲשֶׂה כִּי עָלֶיךָ עֵינֵינוּ׃", 36.6. "עָלָיו עָלָה נְבוּכַדְנֶאצַּר מֶלֶךְ בָּבֶל וַיַּאַסְרֵהוּ בַּנְחֻשְׁתַּיִם לְהֹלִיכוֹ בָּבֶלָה׃", 36.7. "וּמִכְּלֵי בֵּית יְהוָה הֵבִיא נְבוּכַדְנֶאצַּר לְבָבֶל וַיִּתְּנֵם בְּהֵיכָלוֹ בְּבָבֶל׃", 36.8. "וְיֶתֶר דִּבְרֵי יְהוֹיָקִים וְתֹעֲבֹתָיו אֲשֶׁר־עָשָׂה וְהַנִּמְצָא עָלָיו הִנָּם כְּתוּבִים עַל־סֵפֶר מַלְכֵי יִשְׂרָאֵל וִיהוּדָה וַיִּמְלֹךְ יְהוֹיָכִין בְּנוֹ תַּחְתָּיו׃", 36.9. "בֶּן־שְׁמוֹנֶה שָׁנִים יְהוֹיָכִין בְּמָלְכוֹ וּשְׁלֹשָׁה חֳדָשִׁים וַעֲשֶׂרֶת יָמִים מָלַךְ בִּירוּשָׁלִָם וַיַּעַשׂ הָרַע בְּעֵינֵי יְהוָה׃", 36.11. "בֶּן־עֶשְׂרִים וְאַחַת שָׁנָה צִדְקִיָּהוּ בְמָלְכוֹ וְאַחַת עֶשְׂרֵה שָׁנָה מָלַךְ בִּירוּשָׁלִָם׃", 36.12. "וַיַּעַשׂ הָרַע בְּעֵינֵי יְהוָה אֱלֹהָיו לֹא נִכְנַע מִלִּפְנֵי יִרְמְיָהוּ הַנָּבִיא מִפִּי יְהוָה׃", 36.13. "וְגַם בַּמֶּלֶךְ נְבוּכַדְנֶאצַּר מָרָד אֲשֶׁר הִשְׁבִּיעוֹ בֵּאלֹהִים וַיֶּקֶשׁ אֶת־עָרְפּוֹ וַיְאַמֵּץ אֶת־לְבָבוֹ מִשּׁוּב אֶל־יְהוָה אֱלֹהֵי יִשְׂרָאֵל׃", 36.14. "גַּם כָּל־שָׂרֵי הַכֹּהֲנִים וְהָעָם הִרְבּוּ לִמְעָול־מַעַל כְּכֹל תֹּעֲבוֹת הַגּוֹיִם וַיְטַמְּאוּ אֶת־בֵּית יְהוָה אֲשֶׁר הִקְדִּישׁ בִּירוּשָׁלִָם׃", 36.18. "וְכֹל כְּלֵי בֵּית הָאֱלֹהִים הַגְּדֹלִים וְהַקְּטַנִּים וְאֹצְרוֹת בֵּית יְהוָה וְאֹצְרוֹת הַמֶּלֶךְ וְשָׂרָיו הַכֹּל הֵבִיא בָבֶל׃", 36.19. "וַיִּשְׂרְפוּ אֶת־בֵּית הָאֱלֹהִים וַיְנַתְּצוּ אֵת חוֹמַת יְרוּשָׁלִָם וְכָל־אַרְמְנוֹתֶיהָ שָׂרְפוּ בָאֵשׁ וְכָל־כְּלֵי מַחֲמַדֶּיהָ לְהַשְׁחִית׃", | 15.1. "And the spirit of God came upon Azariah the son of Oded;", 15.2. "and he went out to meet Asa, and said unto him: ‘Hear ye me, Asa, and all Judah and Benjamin: the LORD is with you, while ye are with Him; and if ye seek Him, He will be found of you; but if ye forsake Him, He will forsake you.", 15.3. "Now for long seasons Israel was without the true God, and without a teaching priest, and without law;", 15.4. "but when in their distress they turned unto the LORD, the God of Israel, and sought Him, He was found of them.", 15.5. "And in those times there was no peace to him that went out, nor to him that came in, but great discomfitures were upon all the inhabitants of the lands.", 15.6. "And they were broken in pieces, nation against nation, and city against city; for God did discomfit them with all manner of adversity.", 15.7. "But be ye strong, and let not your hands be slack; for your work shall be rewarded.’ .", 15.8. "And when Asa heard these words, even the prophecy of Oded the prophet, he took courage, and put away the detestable things out of all the land of Judah and Benjamin, and out of the cities which he had taken from the hill-country of Ephraim; and he renewed the altar of the LORD, that was before the porch of the LORD.", 15.9. "And he gathered all Judah and Benjamin, and them that sojourned with them out of Ephraim and Manasseh, and out of Simeon; for they fell to him out of Israel in abundance, when they saw that the LORD his God was with him.", 15.10. "So they gathered themselves together at Jerusalem in the third month, in the fifteenth year of the reign of Asa.", 15.11. "And they sacrificed unto the LORD in that day, of the spoil which they had brought, seven hundred oxen and seven thousand sheep.", 15.12. "And they entered into the covet to seek the LORD, the God of their fathers, with all their heart and with all their soul;", 15.13. "and that whosoever would not seek the LORD, the God of Israel, should be put to death, whether small or great, whether man or woman.", 15.14. "And they swore unto the LORD with a loud voice, and with shouting, and with trumpets, and with horns.", 15.15. "And all Judah rejoiced at the oath; for they had sworn with all their heart, and sought Him with their whole desire; and He was found of them; and the LORD gave them rest round about.", 17.12. "And Jehoshaphat waxed great exceedingly; and he built in Judah castles and cities of store.", 20.12. "O our God, wilt Thou not execute judgment on them? for we have no might against this great multitude that cometh against us; neither know we what to do; but our eyes are upon Thee.’", 36.6. "Against him came up Nebuchadnezzar king of Babylon, and bound him in fetters, to carry him to Babylon.", 36.7. "Nebuchadnezzar also carried of the vessels of the house of the LORD to Babylon, and put them in his temple at Babylon.", 36.8. "Now the rest of the acts of Jehoiakim, and his abominations which he did, and that which was found in him, behold, they are written in the book of the kings of Israel and Judah; and Jehoiachin his son reigned in his stead. .", 36.9. "Jehoiachin was eight years old when he began to reign; and he reigned three months and ten days in Jerusalem; and he did that which was evil in the sight of the LORD.", 36.10. "And at the return of the year king Nebuchadnezzar sent, and brought him to Babylon, with the goodly vessels of the house of the LORD, and made Zedekiah his brother king over Judah and Jerusalem.", 36.11. "Zedekiah was twenty and one years old when he began to reign; and he reigned eleven years in Jerusalem;", 36.12. "and he did that which was evil in the sight of the LORD his God; he humbled not himself before Jeremiah the prophet speaking from the mouth of the LORD.", 36.13. "And he also rebelled against king Nebuchadnezzar, who had made him swear by God; but he stiffened his neck, and hardened his heart from turning unto the LORD, the God of Israel.", 36.14. "Moreover all the chiefs of the priests, and the people, transgressed very greatly after all the abominations of the nations; and they polluted the house of the LORD which He had hallowed in Jerusalem.", 36.18. "And all the vessels of the house of God, great and small, and the treasures of the house of the LORD, and the treasures of the king, and of his princes; all these he brought to Babylon.", 36.19. "And they burnt the house of God, and broke down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof.", |
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43. Hebrew Bible, Ezra, 1.7-1.11, 3.2-3.3, 5.13-5.16, 7.9 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •ark of the covenant •ark of the covenant, atonement, day of Found in books: Allison (2018) 151, 152, 403; Neusner Green and Avery-Peck (2022) 12| 1.7. "וְהַמֶּלֶךְ כּוֹרֶשׁ הוֹצִיא אֶת־כְּלֵי בֵית־יְהוָה אֲשֶׁר הוֹצִיא נְבוּכַדְנֶצַּר מִירוּשָׁלִַם וַיִּתְּנֵם בְּבֵית אֱלֹהָיו׃", 1.8. "וַיּוֹצִיאֵם כּוֹרֶשׁ מֶלֶךְ פָּרַס עַל־יַד מִתְרְדָת הַגִּזְבָּר וַיִּסְפְּרֵם לְשֵׁשְׁבַּצַּר הַנָּשִׂיא לִיהוּדָה׃", 1.9. "וְאֵלֶּה מִסְפָּרָם אֲגַרְטְלֵי זָהָב שְׁלֹשִׁים אֲגַרְטְלֵי־כֶסֶף אָלֶף מַחֲלָפִים תִּשְׁעָה וְעֶשְׂרִים׃", 1.11. "כָּל־כֵּלִים לַזָּהָב וְלַכֶּסֶף חֲמֵשֶׁת אֲלָפִים וְאַרְבַּע מֵאוֹת הַכֹּל הֶעֱלָה שֵׁשְׁבַּצַּר עִם הֵעָלוֹת הַגּוֹלָה מִבָּבֶל לִירוּשָׁלִָם׃", 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׃", 3.3. "וַיָּכִינוּ הַמִּזְבֵּחַ עַל־מְכוֹנֹתָיו כִּי בְּאֵימָה עֲלֵיהֶם מֵעַמֵּי הָאֲרָצוֹת ויעל [וַיַּעֲלוּ] עָלָיו עֹלוֹת לַיהוָה עֹלוֹת לַבֹּקֶר וְלָעָרֶב׃", 5.13. "בְּרַם בִּשְׁנַת חֲדָה לְכוֹרֶשׁ מַלְכָּא דִּי בָבֶל כּוֹרֶשׁ מַלְכָּא שָׂם טְעֵם בֵּית־אֱלָהָא דְנָה לִבְּנֵא׃", 5.14. "וְאַף מָאנַיָּא דִי־בֵית־אֱלָהָא דִּי דַהֲבָה וְכַסְפָּא דִּי נְבוּכַדְנֶצַּר הַנְפֵּק מִן־הֵיכְלָא דִּי בִירוּשְׁלֶם וְהֵיבֵל הִמּוֹ לְהֵיכְלָא דִּי בָבֶל הַנְפֵּק הִמּוֹ כּוֹרֶשׁ מַלְכָּא מִן־הֵיכְלָא דִּי בָבֶל וִיהִיבוּ לְשֵׁשְׁבַּצַּר שְׁמֵהּ דִּי פֶחָה שָׂמֵהּ׃", 5.15. "וַאֲמַר־לֵהּ אלה [אֵל] מָאנַיָּא שֵׂא אֵזֶל־אֲחֵת הִמּוֹ בְּהֵיכְלָא דִּי בִירוּשְׁלֶם וּבֵית אֱלָהָא יִתְבְּנֵא עַל־אַתְרֵהּ׃", 5.16. "אֱדַיִן שֵׁשְׁבַּצַּר דֵּךְ אֲתָא יְהַב אֻשַּׁיָּא דִּי־בֵית אֱלָהָא דִּי בִירוּשְׁלֶם וּמִן־אֱדַיִן וְעַד־כְּעַן מִתְבְּנֵא וְלָא שְׁלִם׃", 7.9. "כִּי בְּאֶחָד לַחֹדֶשׁ הָרִאשׁוֹן הוּא יְסֻד הַמַּעֲלָה מִבָּבֶל וּבְאֶחָד לַחֹדֶשׁ הַחֲמִישִׁי בָּא אֶל־יְרוּשָׁלִַם כְּיַד־אֱלֹהָיו הַטּוֹבָה עָלָיו׃", | 1.7. "Also Cyrus the king brought forth the vessels of the house of the LORD, which Nebuchadnezzar had brought forth out of Jerusalem, and had put them in the house of his gods;", 1.8. "even those did Cyrus king of Persia bring forth by the hand of Mithredath the treasurer, and numbered them unto Sheshbazzar, the prince of Judah.", 1.9. "And this is the number of them: thirty basins of gold, a thousand basins of silver, nine and twenty knives;", 1.10. "thirty bowls of gold, silver bowls of a second sort four hundred and ten, and other vessels a thousand.", 1.11. "All the vessels of gold and of silver were five thousand and four hundred. All these did Sheshbazzar bring up, when they of the captivity were brought up from Babylon unto Jerusalem.", 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.", 3.3. "And they set the altar upon its bases; for fear was upon them because of the people of the countries, and they offered burnt-offerings thereon unto the LORD, even burnt-offerings morning and evening.", 5.13. "But in the first year of Cyrus king of Babylon, Cyrus the king made a decree to build this house of God.", 5.14. "And the gold and silver vessels also of the house of God, which Nebuchadnezzar took out of the temple that was in Jerusalem, and brought them into the temple of Babylon, those did Cyrus the king take out of the temple of Babylon, and they were delivered unto one whose name was Sheshbazzar, whom he had made governor;", 5.15. "and he said unto him: Take these vessels, go, put them in the temple that is in Jerusalem, and let the house of God be builded in its place.", 5.16. "Then came the same Sheshbazzar, and laid the foundations of the house of God which is in Jerusalem; and since that time even until now hath it been in building, and yet it is not completed.", 7.9. "For upon the first day of the first month began he to go up from Babylon, and on the first day of the fifth month came he to Jerusalem, according to the good hand of his God upon him.", |
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44. Hebrew Bible, Zechariah, 1.18-1.21, 2.7, 6.1-6.8, 6.10, 8.7, 10.6-10.12, 14.16 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •ark of the covenant •ark of the covenant, •synagogues, ark of the covenant Found in books: Allison (2018) 137, 157; Bay (2022) 283; Poorthuis Schwartz and Turner (2009) 485| 2.7. "וְהִנֵּה הַמַּלְאָךְ הַדֹּבֵר בִּי יֹצֵא וּמַלְאָךְ אַחֵר יֹצֵא לִקְרָאתוֹ׃", 6.1. "וָאָשֻׁב וָאֶשָּׂא עֵינַי וָאֶרְאֶה וְהִנֵּה אַרְבַּע מַרְכָּבוֹת יֹצְאוֹת מִבֵּין שְׁנֵי הֶהָרִים וְהֶהָרִים הָרֵי נְחֹשֶׁת׃", 6.1. "לָקוֹחַ מֵאֵת הַגּוֹלָה מֵחֶלְדַּי וּמֵאֵת טוֹבִיָּה וּמֵאֵת יְדַעְיָה וּבָאתָ אַתָּה בַּיּוֹם הַהוּא וּבָאתָ בֵּית יֹאשִׁיָּה בֶן־צְפַנְיָה אֲשֶׁר־בָּאוּ מִבָּבֶל׃", 6.2. "בַּמֶּרְכָּבָה הָרִאשֹׁנָה סוּסִים אֲדֻמִּים וּבַמֶּרְכָּבָה הַשֵּׁנִית סוּסִים שְׁחֹרִים׃", 6.3. "וּבַמֶּרְכָּבָה הַשְּׁלִשִׁית סוּסִים לְבָנִים וּבַמֶּרְכָּבָה הָרְבִעִית סוּסִים בְּרֻדִּים אֲמֻצִּים׃", 6.4. "וָאַעַן וָאֹמַר אֶל־הַמַּלְאָךְ הַדֹּבֵר בִּי מָה־אֵלֶּה אֲדֹנִי׃", 6.5. "וַיַּעַן הַמַּלְאָךְ וַיֹּאמֶר אֵלָי אֵלֶּה אַרְבַּע רֻחוֹת הַשָּׁמַיִם יוֹצְאוֹת מֵהִתְיַצֵּב עַל־אֲדוֹן כָּל־הָאָרֶץ׃", 6.6. "אֲשֶׁר־בָּהּ הַסּוּסִים הַשְּׁחֹרִים יֹצְאִים אֶל־אֶרֶץ צָפוֹן וְהַלְּבָנִים יָצְאוּ אֶל־אַחֲרֵיהֶם וְהַבְּרֻדִּים יָצְאוּ אֶל־אֶרֶץ הַתֵּימָן׃", 6.7. "וְהָאֲמֻצִּים יָצְאוּ וַיְבַקְשׁוּ לָלֶכֶת לְהִתְהַלֵּך בָּאָרֶץ וַיֹּאמֶר לְכוּ הִתְהַלְּכוּ בָאָרֶץ וַתִּתְהַלַּכְנָה בָּאָרֶץ׃", 6.8. "וַיַּזְעֵק אֹתִי וַיְדַבֵּר אֵלַי לֵאמֹר רְאֵה הַיּוֹצְאִים אֶל־אֶרֶץ צָפוֹן הֵנִיחוּ אֶת־רוּחִי בְּאֶרֶץ צָפוֹן׃", 8.7. "כֹּה אָמַר יְהוָה צְבָאוֹת הִנְנִי מוֹשִׁיעַ אֶת־עַמִּי מֵאֶרֶץ מִזְרָח וּמֵאֶרֶץ מְבוֹא הַשָּׁמֶשׁ׃", 10.6. "וְגִבַּרְתִּי אֶת־בֵּית יְהוּדָה וְאֶת־בֵּית יוֹסֵף אוֹשִׁיעַ וְהוֹשְׁבוֹתִים כִּי רִחַמְתִּים וְהָיוּ כַּאֲשֶׁר לֹא־זְנַחְתִּים כִּי אֲנִי יְהוָה אֱלֹהֵיהֶם וְאֶעֱנֵם׃", 10.7. "וְהָיוּ כְגִבּוֹר אֶפְרַיִם וְשָׂמַח לִבָּם כְּמוֹ־יָיִן וּבְנֵיהֶם יִרְאוּ וְשָׂמֵחוּ יָגֵל לִבָּם בַּיהוָה׃", 10.8. "אֶשְׁרְקָה לָהֶם וַאֲקַבְּצֵם כִּי פְדִיתִים וְרָבוּ כְּמוֹ רָבוּ׃", 10.9. "וְאֶזְרָעֵם בָּעַמִּים וּבַמֶּרְחַקִּים יִזְכְּרוּנִי וְחָיוּ אֶת־בְּנֵיהֶם וָשָׁבוּ׃", 10.11. "וְעָבַר בַּיָּם צָרָה וְהִכָּה בַיָּם גַּלִּים וְהֹבִישׁוּ כֹּל מְצוּלוֹת יְאֹר וְהוּרַד גְּאוֹן אַשּׁוּר וְשֵׁבֶט מִצְרַיִם יָסוּר׃", 10.12. "וְגִבַּרְתִּים בַּיהוָה וּבִשְׁמוֹ יִתְהַלָּכוּ נְאֻם יְהוָה׃", 14.16. "וְהָיָה כָּל־הַנּוֹתָר מִכָּל־הַגּוֹיִם הַבָּאִים עַל־יְרוּשָׁלִָם וְעָלוּ מִדֵּי שָׁנָה בְשָׁנָה לְהִשְׁתַּחֲוֺת לְמֶלֶךְ יְהוָה צְבָאוֹת וְלָחֹג אֶת־חַג הַסֻּכּוֹת׃", | 2.7. "And, behold, the angel that spoke with me went forth, and another angel went out to meet him,", 6.1. "And again I lifted up mine eyes, and saw, and, behold, there came four chariots out from between the two mountains; and the mountains were mountains of brass.", 6.2. "In the first chariot were red horses; and in the second chariot black horses;", 6.3. "and in the third chariot white horses; and in the fourth chariot grizzled bay horses.", 6.4. "Then I answered and said unto the angel that spoke with me: ‘What are these, my lord?’", 6.5. "And the angel answered and said unto me: ‘These chariots go forth to the four winds of heaven, after presenting themselves before the Lord of all the earth.", 6.6. "That wherein are the black horses goeth forth toward the north country; and the white went forth after them; and the grizzled went forth toward the south country;", 6.7. "and the bay went forth’. And they sought to go that they might walk to and fro through the earth; and he said: ‘Get you hence, walk to and fro through the earth.’ So they walked to and fro through the earth.", 6.8. "Then cried he upon me, and spoke unto me, saying: ‘Behold, they that go toward the north country have eased My spirit in the north country.’", 6.10. "’Take of them of the captivity, even of Heldai, of Tobijah, and of Jedaiah, that are come from Babylon; and come thou the same day, and go into the house of Josiah the son of Zephaniah;", 8.7. "Thus saith the LORD of hosts: Behold, I will save My people from the east country, and from the west country;", 10.6. "And I will strengthen the house of Judah, And I will save the house of Joseph, And I will bring them back, for I have compassion upon them, And they shall be as though I had not cast them off; For I am the LORD their God, and I will hear them.", 10.7. "And they of Ephraim shall be like a mighty man, And their heart shall rejoice as through wine; Yea, their children shall see it, And rejoice, their heart shall be glad in the LORD.", 10.8. "I will hiss for them, and gather them, For I have redeemed them; And they shall increase as they have increased.", 10.9. "And I will sow them among the peoples, And they shall remember Me in far countries; And they shall live with their children, and shall return.", 10.10. "I will bring them back also out of the land of Egypt, And gather them out of Assyria; And I will bring them into the land of Gilead and Lebanon; And place shall not suffice them.", 10.11. "And over the sea affliction shall pass, And the waves shall be smitten in the sea, And all the depths of the Nile shall dry up; And the pride of Assyria shall be brought down, And the sceptre of Egypt shall depart away. .", 10.12. "And I will strengthen them in the LORD; And they shall walk up and down in His name, Saith the LORD.", 14.16. "And it shall come to pass, that every one that is left of all the nations that came against Jerusalem shall go up from year to year to worship the King, the LORD of hosts, and to keep the feast of tabernacles.", |
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45. Hebrew Bible, 1 Chronicles, 9.1, 16.35, 17.1-17.15, 22.5-22.19 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ark of the covenant, •ark of the covenant •ark of the covenant / of god / of the lord Found in books: Allison (2018) 157; Bay (2022) 283; Zawanowska and Wilk (2022) 528, 530| 9.1. "וְכָל־יִשְׂרָאֵל הִתְיַחְשׂוּ וְהִנָּם כְּתוּבִים עַל־סֵפֶר מַלְכֵי יִשְׂרָאֵל וִיהוּדָה הָגְלוּ לְבָבֶל בְּמַעֲלָם׃", 9.1. "וּמִן־הַכֹּהֲנִים יְדַעְיָה וִיהוֹיָרִיב וְיָכִין׃", 16.35. "וְאִמְרוּ הוֹשִׁיעֵנוּ אֱלֹהֵי יִשְׁעֵנוּ וְקַבְּצֵנוּ וְהַצִּילֵנוּ מִן־הַגּוֹיִם לְהֹדוֹת לְשֵׁם קָדְשֶׁךָ לְהִשְׁתַּבֵּחַ בִּתְהִלָּתֶךָ׃", 17.1. "וַיְהִי כַּאֲשֶׁר יָשַׁב דָּוִיד בְּבֵיתוֹ וַיֹּאמֶר דָּוִיד אֶל־נָתָן הַנָּבִיא הִנֵּה אָנֹכִי יוֹשֵׁב בְּבֵית הָאֲרָזִים וַאֲרוֹן בְּרִית־יְהוָה תַּחַת יְרִיעוֹת׃", 17.1. "וּלְמִיָּמִים אֲשֶׁר צִוִּיתִי שֹׁפְטִים עַל־עַמִּי יִשְׂרָאֵל וְהִכְנַעְתִּי אֶת־כָּל־אוֹיְבֶיךָ וָאַגִּד לָךְ וּבַיִת יִבְנֶה־לְּךָ יְהוָה׃", 17.2. "יְהוָה אֵין כָּמוֹךָ וְאֵין אֱלֹהִים זוּלָתֶךָ בְּכֹל אֲשֶׁר־שָׁמַעְנוּ בְּאָזְנֵינוּ׃", 17.2. "וַיֹּאמֶר נָתָן אֶל־דָּוִיד כֹּל אֲשֶׁר בִּלְבָבְךָ עֲשֵׂה כִּי הָאֱלֹהִים עִמָּךְ׃", 17.3. "וַיְהִי בַּלַּיְלָה הַהוּא וַיְהִי דְּבַר־אֱלֹהִים אֶל־נָתָן לֵאמֹר׃", 17.4. "לֵךְ וְאָמַרְתָּ אֶל־דָּוִיד עַבְדִּי כֹּה אָמַר יְהוָה לֹא אַתָּה תִּבְנֶה־לִּי הַבַּיִת לָשָׁבֶת׃", 17.5. "כִּי לֹא יָשַׁבְתִּי בְּבַיִת מִן־הַיּוֹם אֲשֶׁר הֶעֱלֵיתִי אֶת־יִשְׂרָאֵל עַד הַיּוֹם הַזֶּה וָאֶהְיֶה מֵאֹהֶל אֶל־אֹהֶל וּמִמִּשְׁכָּן׃", 17.6. "בְּכֹל אֲשֶׁר־הִתְהַלַּכְתִּי בְּכָל־יִשְׂרָאֵל הֲדָבָר דִּבַּרְתִּי אֶת־אַחַד שֹׁפְטֵי יִשְׂרָאֵל אֲשֶׁר צִוִּיתִי לִרְעוֹת אֶת־עַמִּי לֵאמֹר לָמָּה לֹא־בְנִיתֶם לִי בֵּית אֲרָזִים׃", 17.7. "וְעַתָּה כֹּה־תֹאמַר לְעַבְדִּי לְדָוִיד כֹּה אָמַר יְהוָה צְבָאוֹת אֲנִי לְקַחְתִּיךָ מִן־הַנָּוֶה מִן־אַחֲרֵי הַצֹּאן לִהְיוֹת נָגִיד עַל עַמִּי יִשְׂרָאֵל׃", 17.8. "וָאֶהְיֶה עִמְּךָ בְּכֹל אֲשֶׁר הָלַכְתָּ וָאַכְרִית אֶת־כָּל־אוֹיְבֶיךָ מִפָּנֶיךָ וְעָשִׂיתִי לְךָ שֵׁם כְּשֵׁם הַגְּדוֹלִים אֲשֶׁר בָּאָרֶץ׃", 17.9. "וְשַׂמְתִּי מָקוֹם לְעַמִּי יִשְׂרָאֵל וּנְטַעְתִּיהוּ וְשָׁכַן תַּחְתָּיו וְלֹא יִרְגַּז עוֹד וְלֹא־יוֹסִיפוּ בְנֵי־עַוְלָה לְבַלֹּתוֹ כַּאֲשֶׁר בָּרִאשׁוֹנָה׃", 17.11. "וְהָיָה כִּי־מָלְאוּ יָמֶיךָ לָלֶכֶת עִם־אֲבֹתֶיךָ וַהֲקִימוֹתִי אֶת־זַרְעֲךָ אַחֲרֶיךָ אֲשֶׁר יִהְיֶה מִבָּנֶיךָ וַהֲכִינוֹתִי אֶת־מַלְכוּתוֹ׃", 17.12. "הוּא יִבְנֶה־לִּי בָּיִת וְכֹנַנְתִּי אֶת־כִּסְאוֹ עַד־עוֹלָם׃", 17.13. "אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן וְחַסְדִּי לֹא־אָסִיר מֵעִמּוֹ כַּאֲשֶׁר הֲסִירוֹתִי מֵאֲשֶׁר הָיָה לְפָנֶיךָ׃", 17.14. "וְהַעֲמַדְתִּיהוּ בְּבֵיתִי וּבְמַלְכוּתִי עַד־הָעוֹלָם וְכִסְאוֹ יִהְיֶה נָכוֹן עַד־עוֹלָם׃", 17.15. "כְּכֹל הַדְּבָרִים הָאֵלֶּה וּכְכֹל הֶחָזוֹן הַזֶּה כֵּן דִּבֶּר נָתָן אֶל־דָּוִיד׃", 22.5. "וַיֹּאמֶר דָּוִיד שְׁלֹמֹה בְנִי נַעַר וָרָךְ וְהַבַּיִת לִבְנוֹת לַיהוָה לְהַגְדִּיל לְמַעְלָה לְשֵׁם וּלְתִפְאֶרֶת לְכָל־הָאֲרָצוֹת אָכִינָה נָּא לוֹ וַיָּכֶן דָּוִיד לָרֹב לִפְנֵי מוֹתוֹ׃", 22.6. "וַיִּקְרָא לִשְׁלֹמֹה בְנוֹ וַיְצַוֵּהוּ לִבְנוֹת בַּיִת לַיהוָה אֱלֹהֵי יִשְׂרָאֵל׃", 22.7. "וַיֹּאמֶר דָּוִיד לִשְׁלֹמֹה בנו [בְּנִי] אֲנִי הָיָה עִם־לְבָבִי לִבְנוֹת בַּיִת לְשֵׁם יְהוָה אֱלֹהָי׃", 22.8. "וַיְהִי עָלַי דְּבַר־יְהוָה לֵאמֹר דָּם לָרֹב שָׁפַכְתָּ וּמִלְחָמוֹת גְּדֹלוֹת עָשִׂיתָ לֹא־תִבְנֶה בַיִת לִשְׁמִי כִּי דָּמִים רַבִּים שָׁפַכְתָּ אַרְצָה לְפָנָי׃", 22.9. "הִנֵּה־בֵן נוֹלָד לָךְ הוּא יִהְיֶה אִישׁ מְנוּחָה וַהֲנִחוֹתִי לוֹ מִכָּל־אוֹיְבָיו מִסָּבִיב כִּי שְׁלֹמֹה יִהְיֶה שְׁמוֹ וְשָׁלוֹם וָשֶׁקֶט אֶתֵּן עַל־יִשְׂרָאֵל בְּיָמָיו׃", 22.11. "עַתָּה בְנִי יְהִי יְהוָה עִמָּךְ וְהִצְלַחְתָּ וּבָנִיתָ בֵּית יְהוָה אֱלֹהֶיךָ כַּאֲשֶׁר דִּבֶּר עָלֶיךָ׃", 22.12. "אַךְ יִתֶּן־לְּךָ יְהוָה שֵׂכֶל וּבִינָה וִיצַוְּךָ עַל־יִשְׂרָאֵל וְלִשְׁמוֹר אֶת־תּוֹרַת יְהוָה אֱלֹהֶיךָ׃", 22.13. "אָז תַּצְלִיחַ אִם־תִּשְׁמוֹר לַעֲשׂוֹת אֶת־הַחֻקִּים וְאֶת־הַמִּשְׁפָּטִים אֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה עַל־יִשְׂרָאֵל חֲזַק וֶאֱמָץ אַל־תִּירָא וְאַל־תֵּחָת׃", 22.14. "וְהִנֵּה בְעָנְיִי הֲכִינוֹתִי לְבֵית־יְהוָה זָהָב כִּכָּרִים מֵאָה־אֶלֶף וְכֶסֶף אֶלֶף אֲלָפִים כִּכָּרִים וְלַנְּחֹשֶׁת וְלַבַּרְזֶל אֵין מִשְׁקָל כִּי לָרֹב הָיָה וְעֵצִים וַאֲבָנִים הֲכִינוֹתִי וַעֲלֵיהֶם תּוֹסִיף׃", 22.15. "וְעִמְּךָ לָרֹב עֹשֵׂי מְלָאכָה חֹצְבִים וְחָרָשֵׁי אֶבֶן וָעֵץ וְכָל־חָכָם בְּכָל־מְלָאכָה׃", 22.16. "לַזָּהָב לַכֶּסֶף וְלַנְּחֹשֶׁת וְלַבַּרְזֶל אֵין מִסְפָּר קוּם וַעֲשֵׂה וִיהִי יְהוָה עִמָּךְ׃", 22.17. "וַיְצַו דָּוִיד לְכָל־שָׂרֵי יִשְׂרָאֵל לַעְזֹר לִשְׁלֹמֹה בְנוֹ׃", 22.18. "הֲלֹא יְהוָה אֱלֹהֵיכֶם עִמָּכֶם וְהֵנִיחַ לָכֶם מִסָּבִיב כִּי נָתַן בְּיָדִי אֵת יֹשְׁבֵי הָאָרֶץ וְנִכְבְּשָׁה הָאָרֶץ לִפְנֵי יְהוָה וְלִפְנֵי עַמּוֹ׃", 22.19. "עַתָּה תְּנוּ לְבַבְכֶם וְנַפְשְׁכֶם לִדְרוֹשׁ לַיהוָה אֱלֹהֵיכֶם וְקוּמוּ וּבְנוּ אֶת־מִקְדַּשׁ יְהוָה הָאֱלֹהִים לְהָבִיא אֶת־אֲרוֹן בְּרִית־יְהוָה וּכְלֵי קֹדֶשׁ הָאֱלֹהִים לַבַּיִת הַנִּבְנֶה לְשֵׁם־יְהוָה׃", | 9.1. "So all Israel were reckoned by genealogies; and, behold, they are written in the book of the kings of Israel; and Judah was carried away captive to Babylon because of their transgression.", 16.35. "And say ye: ‘Save us, O God of our salvation, And gather us together and deliver us from the nations, That we may give thanks unto Thy holy name, That we may triumph in Thy praise.’", 17.1. "And it came to pass, when David dwelt in his house, that David said to Nathan the prophet: ‘Lo, I dwell in a house of cedar, but the ark of the covet of the LORD dwelleth under curtains.’", 17.2. "And Nathan said unto David: ‘Do all that is in thy heart; for God is with thee.’", 17.3. "And it came to pass the same night, that the word of God came to Nathan, saying:", 17.4. "’Go and tell David My servant: Thus saith the LORD: Thou shalt not build Me a house to dwell in;", 17.5. "for I have not dwelt in a house since the day that I brought up Israel, unto this day; but have [gone] from tent to tent, and from one tabernacle [to another[.", 17.6. "In all places wherein I have walked among all Israel, spoke I a word with any of the judges of Israel, whom I commanded to feed My people, saying: Why have ye not built Me a house of cedar?", 17.7. "Now therefore thus shalt thou say unto My servant David: Thus saith the LORD of hosts: I took thee from the sheepcote, from following the sheep, that thou shouldest be prince over My people Israel;", 17.8. "and I have been with thee whithersoever thou wentest, and have cut off all thine enemies from before thee; and I will make thee a name, like unto the name of the great ones that are in the earth.", 17.9. "And I will appoint a place for My people Israel, and will plant them, that they may dwell in their own place, and be disquieted no more; neither shall the children of wickedness waste them any more, as at the first,", 17.10. "even from the day that I commanded judges to be over My people Israel; and I will subdue all thine enemies. Moreover I tell thee that the LORD will build thee a house.", 17.11. "And it shall come to pass, when thy days are fulfilled that thou must go to be with thy fathers, that I will set up thy seed after thee, who shall be of thy sons; and I will establish his kingdom.", 17.12. "He shall build Me a house, and I will establish his throne for ever.", 17.13. "I will be to him for a father, and he shall be to Me for a son; and I will not take My mercy away from him, as I took it from him that was before thee;", 17.14. "but I will settle him in My house and in My kingdom for ever; and his throne shall be established for ever.’", 17.15. "According to all these words, and according to all this vision, so did Nathan speak unto David.", 22.5. "And David said: ‘Solomon my son is young and tender, and the house that is to be builded for the LORD must be exceeding magnificent, of fame and of glory throughout all countries; I will therefore make preparation for him.’ So David prepared abundantly before his death.", 22.6. "Then He called for Solomon his son, and charged him to build a house for the LORD, the God of Israel.", 22.7. "And David said to Solomon: ‘My son, as for me, it was in my heart to build a house unto the name of the LORD my God.", 22.8. "But the word of the LORD came to me, saying: Thou hast shed blood abundantly, and hast made great wars; thou shalt not build a house unto My name, because thou hast shed much blood upon the earth in My sight.", 22.9. "Behold, a son shall be born to thee, who shall be a man of rest; and I will give him rest from all his enemies round about; for his name shall be Solomon, and I will give peace and quietness unto Israel in his days.", 22.10. "He shall build a house for My name; and he shall be to Me for a son, and I will be to him for a father; and I will establish the throne of his kingdom over Israel for ever.", 22.11. "Now, my son, the LORD be with thee; and prosper thou, and build the house of the LORD thy God, as He hath spoken concerning thee.", 22.12. "Only the LORD give thee discretion and understanding, and give thee charge concerning Israel; that so thou mayest keep the law of the LORD thy God.", 22.13. "Then shalt thou prosper, if thou observe to do the statutes and the ordices which the LORD charged Moses with concerning Israel; be strong, and of good courage; fear not, neither be dismayed.", 22.14. "Now, behold, in my straits I have prepared for the house of the LORD a hundred thousand talents of gold, and a thousand thousand talents of silver; and of brass and iron without weight, for it is in abundance; timber also and stone have I prepared; and thou mayest add thereto.", 22.15. "Moreover there are workmen with thee in abundance, hewers and workers of stone and timber, and all men that are skilful in any manner of work;", 22.16. "of the gold, the silver, and the brass, and the iron, there is no number. Arise and be doing, and the LORD be with thee.’", 22.17. "David also commanded all the princes of Israel to help Solomon his son:", 22.18. "’Is not the LORD your God with you? and hath He not given you rest on every side? for He hath delivered the inhabitants of the land into my hand; and the land is subdued before the LORD, and before His people.", 22.19. "Now set your heart and your soul to seek after the LORD your God; arise therefore, and build ye the sanctuary of the LORD God, to bring the ark of the covet of the LORD, and the holy vessels of God, into the house that is to be built to the name of the LORD.’", |
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46. Hebrew Bible, Nehemiah, 1.8-1.9, 10.31-10.41, 13.1, 32.21 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •ark of the covenant •book of the covenant •nagid (prince of the covenant) Found in books: Allison (2018) 157; Dijkstra and Raschle (2020) 30; Piotrkowski (2019) 131| 1.8. "זְכָר־נָא אֶת־הַדָּבָר אֲשֶׁר צִוִּיתָ אֶת־מֹשֶׁה עַבְדְּךָ לֵאמֹר אַתֶּם תִּמְעָלוּ אֲנִי אָפִיץ אֶתְכֶם בָּעַמִּים׃", 1.9. "וְשַׁבְתֶּם אֵלַי וּשְׁמַרְתֶּם מִצְוֺתַי וַעֲשִׂיתֶם אֹתָם אִם־יִהְיֶה נִדַּחֲכֶם בִּקְצֵה הַשָּׁמַיִם מִשָּׁם אֲקַבְּצֵם והבואתים [וַהֲבִיאוֹתִים] אֶל־הַמָּקוֹם אֲשֶׁר בָּחַרְתִּי לְשַׁכֵּן אֶת־שְׁמִי שָׁם׃", 10.31. "וַאֲשֶׁר לֹא־נִתֵּן בְּנֹתֵינוּ לְעַמֵּי הָאָרֶץ וְאֶת־בְּנֹתֵיהֶם לֹא נִקַּח לְבָנֵינוּ׃", 10.32. "וְעַמֵּי הָאָרֶץ הַמְבִיאִים אֶת־הַמַּקָּחוֹת וְכָל־שֶׁבֶר בְּיוֹם הַשַּׁבָּת לִמְכּוֹר לֹא־נִקַּח מֵהֶם בַּשַּׁבָּת וּבְיוֹם קֹדֶשׁ וְנִטֹּשׁ אֶת־הַשָּׁנָה הַשְּׁבִיעִית וּמַשָּׁא כָל־יָד׃", 10.33. "וְהֶעֱמַדְנוּ עָלֵינוּ מִצְוֺת לָתֵת עָלֵינוּ שְׁלִשִׁית הַשֶּׁקֶל בַּשָּׁנָה לַעֲבֹדַת בֵּית אֱלֹהֵינוּ׃", 10.34. "לְלֶחֶם הַמַּעֲרֶכֶת וּמִנְחַת הַתָּמִיד וּלְעוֹלַת הַתָּמִיד הַשַּׁבָּתוֹת הֶחֳדָשִׁים לַמּוֹעֲדִים וְלַקֳּדָשִׁים וְלַחַטָּאוֹת לְכַפֵּר עַל־יִשְׂרָאֵל וְכֹל מְלֶאכֶת בֵּית־אֱלֹהֵינוּ׃", 10.35. "וְהַגּוֹרָלוֹת הִפַּלְנוּ עַל־קֻרְבַּן הָעֵצִים הַכֹּהֲנִים הַלְוִיִּם וְהָעָם לְהָבִיא לְבֵית אֱלֹהֵינוּ לְבֵית־אֲבֹתֵינוּ לְעִתִּים מְזֻמָּנִים שָׁנָה בְשָׁנָה לְבַעֵר עַל־מִזְבַּח יְהוָה אֱלֹהֵינוּ כַּכָּתוּב בַּתּוֹרָה׃", 10.36. "וּלְהָבִיא אֶת־בִּכּוּרֵי אַדְמָתֵנוּ וּבִכּוּרֵי כָּל־פְּרִי כָל־עֵץ שָׁנָה בְשָׁנָה לְבֵית יְהוָה׃", 10.37. "וְאֶת־בְּכֹרוֹת בָּנֵינוּ וּבְהֶמְתֵּינוּ כַּכָּתוּב בַּתּוֹרָה וְאֶת־בְּכוֹרֵי בְקָרֵינוּ וְצֹאנֵינוּ לְהָבִיא לְבֵית אֱלֹהֵינוּ לַכֹּהֲנִים הַמְשָׁרְתִים בְּבֵית אֱלֹהֵינוּ׃", 10.38. "וְאֶת־רֵאשִׁית עֲרִיסֹתֵינוּ וּתְרוּמֹתֵינוּ וּפְרִי כָל־עֵץ תִּירוֹשׁ וְיִצְהָר נָבִיא לַכֹּהֲנִים אֶל־לִשְׁכוֹת בֵּית־אֱלֹהֵינוּ וּמַעְשַׂר אַדְמָתֵנוּ לַלְוִיִּם וְהֵם הַלְוִיִּם הַמְעַשְּׂרִים בְּכֹל עָרֵי עֲבֹדָתֵנוּ׃", 10.39. "וְהָיָה הַכֹּהֵן בֶּן־אַהֲרֹן עִם־הַלְוִיִּם בַּעְשֵׂר הַלְוִיִּם וְהַלְוִיִּם יַעֲלוּ אֶת־מַעֲשַׂר הַמַּעֲשֵׂר לְבֵית אֱלֹהֵינוּ אֶל־הַלְּשָׁכוֹת לְבֵית הָאוֹצָר׃", 13.1. "וָאֵדְעָה כִּי־מְנָיוֹת הַלְוִיִּם לֹא נִתָּנָה וַיִּבְרְחוּ אִישׁ־לְשָׂדֵהוּ הַלְוִיִּם וְהַמְשֹׁרְרִים עֹשֵׂי הַמְּלָאכָה׃", 13.1. "בַּיּוֹם הַהוּא נִקְרָא בְּסֵפֶר מֹשֶׁה בְּאָזְנֵי הָעָם וְנִמְצָא כָּתוּב בּוֹ אֲשֶׁר לֹא־יָבוֹא עַמֹּנִי וּמֹאָבִי בִּקְהַל הָאֱלֹהִים עַד־עוֹלָם׃", | 1.8. "Remember, I beseech Thee, the word that Thou didst command Thy servant Moses, saying: If ye deal treacherously, I will scatter you abroad among the peoples;", 1.9. "but if ye return unto Me, and keep My commandments and do them, though your dispersed were in the uttermost part of the heaven, yet will I gather them from thence, and will bring them unto the place that I have chosen to cause My name to dwell there.", 10.31. "and that we would not give our daughters unto the peoples of the land, nor take their daughters for our sons;", 10.32. "and if the peoples of the land bring ware or any victuals on the sabbath day to sell, that we would not buy of them on the sabbath, or on a holy day; and that we would forego the seventh year, and the exaction of every debt.", 10.33. "Also we made ordices for us, to charge ourselves yearly with the third part of a shekel for the service of the house of our God;", 10.34. "for the showbread, and for the continual meal-offering, and for the continual burnt-offering, of the sabbaths, of the new moons, for the appointed seasons, and for the holy things, and for the sin-offerings to make atonement for Israel, and for all the work of the house of our God.", 10.35. "And we cast lots, the priests, the Levites, and the people, for the wood-offering, to bring it into the house of our God, according to our fathers’houses, at times appointed, year by year, to burn upon the altar of the LORD our God, as it is written in the Law;", 10.36. "and to bring the first-fruits of our land, and the first-fruits of all fruit of all manner of trees, year by year, unto the house of the LORD;", 10.37. "also the first-born of our sons, and of our cattle, as it is written in the Law, and the firstlings of our herds and of our flocks, to bring to the house of our God, unto the priests that minister in the house of our God;", 10.38. "and that we should bring the first of our dough, and our heave-offerings, and the fruit of all manner of trees, the wine and the oil, unto the priests, to the chambers of the house of our God; and the tithes of our land unto the Levites; for they, the Levites, take the tithes in all the cities of our tillage.", 10.39. "And the priest the son of Aaron shall be with the Levites, when the Levites take tithes; and the Levites shall bring up the tithe of the tithes unto the house of our God, to the chambers, into the treasure-house. .", 10.40. "For the children of Israel and the children of Levi shall bring the heave-offering of the corn, of the wine, and of the oil, unto the chambers, where are the vessels of the sanctuary, and the priests that minister, and the porters, and the singers; and we will not forsake the house of our God.", 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;", |
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47. Septuagint, Tobit, 13.5, 13.13, 14.5 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 157 | 13.5. He will afflict us for our iniquities;and again he will show mercy,and will gather us from all the nations among whom you have been scattered. 13.13. Rejoice and be glad for the sons of the righteous;for they will be gathered together,and will praise the Lord of the righteous. 14.5. But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it. |
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48. Anon., 1 Enoch, 10.3, 39.12, 57.1, 66.1-67.2, 76.1, 76.2, 76.3, 76.4, 89.1, 89.32, 89.36, 89.54, 89.56, 89.66, 89.67, 89.74, 90.14, 90.22, 90.33, 91.13, 93.2, 93.4, 93.5, 93.6, 93.7, 93.8, 93.10, 94.9, 97.2, 98.7, 99.3, 99.16, 100.4 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Allison (2018) 137 | 76.1. And at the ends of the earth I saw twelve portals open to all the quarters (of the heaven), from 76.1. And after these the north winds: from the seventh portal in the east come dew and rain, locusts and desolation. And from the middle portal come in a direct direction health and rain and dew and prosperity; and through the third portal in the west come cloud and hoar-frost, and snow and rain, and dew and locusts. |
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| 49. Dead Sea Scrolls, Community Rule, 1.9, 3.4-3.9, 4.22, 5.8, 7.9, 7.13, 7.18 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •oath, of the covenant •covenant, people/community of the •covenant, covenant of the first ones (cd) Found in books: Klawans (2019) 94, 109; Levison (2009) 271, 289; Schiffman (1983) 58 |
50. Septuagint, 3 Maccabees, 1.8-2.24, 3.25 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Allison (2018) 171 | 3.25. Therefore we have given orders that, as soon as this letter shall arrive, you are to send to us those who live among you, together with their wives and children, with insulting and harsh treatment, and bound securely with iron fetters, to suffer the sure and shameful death that befits enemies. |
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51. Hebrew Bible, Daniel, 1.2, 5.2-5.3, 9.26, 10.5, 11.21-11.22 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •ark of the covenant •nagid (prince of the covenant) Found in books: Allison (2018) 137, 151; Piotrkowski (2019) 131| 1.2. "וַיִּתֵּן אֲדֹנָי בְּיָדוֹ אֶת־יְהוֹיָקִים מֶלֶךְ־יְהוּדָה וּמִקְצָת כְּלֵי בֵית־הָאֱלֹהִים וַיְבִיאֵם אֶרֶץ־שִׁנְעָר בֵּית אֱלֹהָיו וְאֶת־הַכֵּלִים הֵבִיא בֵּית אוֹצַר אֱלֹהָיו׃", 1.2. "וְכֹל דְּבַר חָכְמַת בִּינָה אֲשֶׁר־בִּקֵּשׁ מֵהֶם הַמֶּלֶךְ וַיִּמְצָאֵם עֶשֶׂר יָדוֹת עַל כָּל־הַחַרְטֻמִּים הָאַשָּׁפִים אֲשֶׁר בְּכָל־מַלְכוּתוֹ׃", 5.2. "וּכְדִי רִם לִבְבֵהּ וְרוּחֵהּ תִּקְפַת לַהֲזָדָה הָנְחַת מִן־כָּרְסֵא מַלְכוּתֵהּ וִיקָרָה הֶעְדִּיוּ מִנֵּהּ׃", 5.2. "בֵּלְשַׁאצַּר אֲמַר בִּטְעֵם חַמְרָא לְהַיְתָיָה לְמָאנֵי דַּהֲבָא וְכַסְפָּא דִּי הַנְפֵּק נְבוּכַדְנֶצַּר אֲבוּהִי מִן־הֵיכְלָא דִּי בִירוּשְׁלֶם וְיִשְׁתּוֹן בְּהוֹן מַלְכָּא וְרַבְרְבָנוֹהִי שֵׁגְלָתֵהּ וּלְחֵנָתֵהּ׃", 5.3. "בֵּאדַיִן הַיְתִיו מָאנֵי דַהֲבָא דִּי הַנְפִּקוּ מִן־הֵיכְלָא דִּי־בֵית אֱלָהָא דִּי בִירוּשְׁלֶם וְאִשְׁתִּיו בְּהוֹן מַלְכָּא וְרַבְרְבָנוֹהִי שֵׁגְלָתֵהּ וּלְחֵנָתֵהּ׃", 5.3. "בֵּהּ בְּלֵילְיָא קְטִיל בֵּלְאשַׁצַּר מַלְכָּא כשדיא [כַשְׂדָּאָה׃]", 9.26. "וְאַחֲרֵי הַשָּׁבֻעִים שִׁשִּׁים וּשְׁנַיִם יִכָּרֵת מָשִׁיחַ וְאֵין לוֹ וְהָעִיר וְהַקֹּדֶשׁ יַשְׁחִית עַם נָגִיד הַבָּא וְקִצּוֹ בַשֶּׁטֶף וְעַד קֵץ מִלְחָמָה נֶחֱרֶצֶת שֹׁמֵמוֹת׃", 10.5. "וָאֶשָּׂא אֶת־עֵינַי וָאֵרֶא וְהִנֵּה אִישׁ־אֶחָד לָבוּשׁ בַּדִּים וּמָתְנָיו חֲגֻרִים בְּכֶתֶם אוּפָז׃", 11.21. "וְעָמַד עַל־כַּנּוֹ נִבְזֶה וְלֹא־נָתְנוּ עָלָיו הוֹד מַלְכוּת וּבָא בְשַׁלְוָה וְהֶחֱזִיק מַלְכוּת בַּחֲלַקְלַקּוֹת׃", 11.22. "וּזְרֹעוֹת הַשֶּׁטֶף יִשָּׁטְפוּ מִלְּפָנָיו וְיִשָּׁבֵרוּ וְגַם נְגִיד בְּרִית׃", | 1.2. "And the Lord gave Jehoiakim king of Judah into his hand, with all of the vessels of the house of God; and he carried them into the land of Shinar to the house of his god, and the vessels he brought into the treasure-house of his god.", 5.2. "Belshazzar, while he tasted the wine, commanded to bring the golden and silver vessels which Nebuchadnezzar his father had taken out of the temple which was in Jerusalem; that the king and his lords, his consorts and his concubines, might drink therein.", 5.3. "Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his lords, his consorts and his concubines, drank in them.", 9.26. "And after the threescore and two weeks shall an anointed one be cut off, and be no more; and the people of a prince that shall come shall destroy the city and the sanctuary; but his end shall be with a flood; and unto the end of the war desolations are determined.", 10.5. "I lifted up mine eyes, and looked, and behold a man clothed in linen, whose loins were girded with fine gold of Uphaz;", 11.21. "And in his place shall stand up a contemptible person, upon whom had not been conferred the majesty of the kingdom; but he shall come in time of security, and shall obtain the kingdom by blandishments.", 11.22. "And the arms of the flood shall be swept away from before him, and shall be broken; yea, also the prince of the covet.", |
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52. Anon., Testament of Naphtali, 4.2-4.5 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 157 | 4.2. And the Lord shall bring captivity upon you, and there shall ye serve your enemies, and ye shall be bowed down with every affliction and tribulation, until the Lord have consumed you all. 4.3. And after ye have become minished and made few, ye shall return and acknowledge the Lord your God; and He shall bring you back into your land, according to His abundant mercy. 4.4. And it shall be, that after that they come into the land of their fathers, they shall again forget the Lord and become ungodly. 4.5. And the Lord shall scatter them upon the face of all the earth, until the compassion of the Lord shall come, a man working righteousness and working mercy unto all them that are afar off, and to them that are near. |
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| 53. Anon., Testament of Moses, 3.1-3.2, 10.3 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •ark of the covenant •ark, of the covenant Found in books: Allison (2018) 150; Stuckenbruck (2007) 436 |
54. Anon., Testament of Joseph, 19.3-19.8 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 157 | 19.3. Now the three were preserved, but on the following day they also were dispersed. And I saw that the three harts became three lambs, and they cried to the Lord, and He brought them forth into a flourishing and well watered place, yea He brought them out of darkness into light. 19.4. And there they cried unto the Lord until there gathered together unto them the nine harts, and they became as twelve sheep, and after a little time they increased and became many flocks. 19.5. And after these things I saw and behold, twelve bulls were sucking one cow, which produced a sea of milk, and there drank thereof the twelve flocks and innumerable herds. 19.6. And the horns of the fourth bull went up unto heaven and became as a wall for the flocks, and in the midst of the two horns there grew another horn. 19.7. And I saw a bull calf which surrounded them twelve times, and it became a help to the bulls wholly. 19.8. And I saw in the midst of the horns a virgin [wearing a many-coloured garment, and from her] went forth a lamb; and on his right (was as it were a lion; and) all the beasts and all the reptiles rushed (against him), and the lamb over came them and destroyed them. And the bulls rejoiced because of him, and the cow [and the harts] exulted together with them. And these things must come to pass in their season. |
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| 55. Dead Sea Scrolls, Aramaic Levi, 36.11, 44.16, 44.18, 45.24, 46.8, 48.10, 49.7, 50.11-50.15 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 137, 152, 157 |
56. Anon., Jubilees, 1.15, 4.25-4.26, 8.19, 34.18 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •ark of the covenant •covenant, people/community of the •ark of the covenant, atonement, day of Found in books: Allison (2018) 157, 406; Levison (2009) 213 | 1.15. And they will make to themselves high places and groves and graven images, and they will worship, each his own (graven image), so as to go astray, and they will sacrifice their children to demons, and to all the works of the error of their hearts. 4.25. he saw and understood everything, and wrote his testimony, and placed the testimony on earth for all the children of men and for their generations. 4.26. And in the twelfth jubilee, in the seventh week thereof, he took to himself a wife, and her name was Ednî, the daughter of Dânêl, the daughter of his father's brother, and in the sixth year in this week she bare him a son and he called his name Methuselah. 8.19. and his portion goeth towards the west through the midst of this river, and it extendeth till it reacheth the water of the abysses, out of which this river goeth forth 34.18. And his sons and his daughter rose up to comfort him, but he refused to be comforted for his son. |
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| 57. Anon., Testament of Issachar, 6.2-6.4 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 157 |
58. Septuagint, 1 Maccabees, 4.47 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 152 | 4.47. Then they took unhewn stones, as the law directs, and built a new altar like the former one. |
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59. Septuagint, 2 Maccabees, 1.4-1.9, 1.27, 2.4-2.8, 2.18, 7.11 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •ark of the covenant •ark, of the covenant Found in books: Allison (2018) 132, 134, 138, 150, 152, 157; Berglund Crostini and Kelhoffer (2022) 394 | 1.4. May he open your heart to his law and his commandments, and may he bring peace.' 1.5. May he hear your prayers and be reconciled to you, and may he not forsake you in time of evil.' 1.6. We are now praying for you here." 1.7. In the reign of Demetrius, in the one hundred and sixty-ninth year, we Jews wrote to you, in the critical distress which came upon us in those years after Jason and his company revolted from the holy land and the kingdom' 1.8. and burned the gate and shed innocent blood. We besought the Lord and we were heard, and we offered sacrifice and cereal offering, and we lighted the lamps and we set out the loaves.' 1.9. And now see that you keep the feast of booths in the month of Chislev, in the one hundred and eighty-eighth year.' 1.27. Gather together our scattered people, set free those who are slaves among the Gentiles, look upon those who are rejected and despised, and let the Gentiles know that thou art our God.' 2.4. It was also in the writing that the prophet, having received an oracle, ordered that the tent and the ark should follow with him, and that he went out to the mountain where Moses had gone up and had seen the inheritance of God.' 2.5. And Jeremiah came and found a cave, and he brought there the tent and the ark and the altar of incense, and he sealed up the entrance.' 2.6. Some of those who followed him came up to mark the way, but could not find it.' 2.7. When Jeremiah learned of it, he rebuked them and declared: 'The place shall be unknown until God gathers his people together again and shows his mercy.' 2.8. And then the Lord will disclose these things, and the glory of the Lord and the cloud will appear, as they were shown in the case of Moses, and as Solomon asked that the place should be specially consecrated.' 2.18. as he promised through the law. For we have hope in God that he will soon have mercy upon us and will gather us from everywhere under heaven into his holy place, for he has rescued us from great evils and has purified the place.' 7.11. and said nobly, 'I got these from Heaven, and because of his laws I disdain them, and from him I hope to get them back again.' |
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| 60. Dead Sea Scrolls, Damascus Covenant, 2.2, 6.19, 8.5, 13.18, 19.18 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •oath, of the covenant Found in books: Schiffman (1983) 57, 99 |
| 61. Dead Sea Scrolls, War Scroll, 14.9, 17.6-17.9, 18.7 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •covenant, covenant of the first ones (cd) Found in books: Klawans (2019) 109 |
62. Septuagint, Wisdom of Solomon, 18.21, 47.2-47.13, 50.12 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •ark of the covenant, atonement, day of •ark of the covenant / of god / of the lord •ark, of the covenant Found in books: Allison (2018) 409; Berglund Crostini and Kelhoffer (2022) 394; Zawanowska and Wilk (2022) 530 | 18.21. For a blameless man was quick to act as their champion;he brought forward the shield of his ministry,prayer and propitiation by incense;he withstood the anger and put an end to the disaster,showing that he was thy servant. |
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| 63. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 2.2, 6.19, 8.5, 13.18, 19.18 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •oath, of the covenant Found in books: Schiffman (1983) 57, 99 |
| 64. Dead Sea Scrolls, Damascus Document, 1.4, 2.2, 3.10, 3.13-3.14, 4.8-4.9, 6.2-6.11, 6.19, 8.21, 13.14, 15.9, 15.12, 16.1-16.2, 19.16, 19.33, 20.12 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •covenant, covenant of the first ones (cd) Found in books: Klawans (2019) 80, 81, 82, 94, 109 |
| 65. Dead Sea Scrolls, Damascus Document, 1.4, 2.2, 3.10, 3.13-3.14, 4.8-4.9, 6.2-6.11, 6.19, 8.21, 13.14, 15.9, 15.12, 16.1-16.2, 19.16, 19.33, 20.12 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •covenant, covenant of the first ones (cd) Found in books: Klawans (2019) 80, 81, 82, 94, 109 |
66. Anon., Testament of Asher, 7.3 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 157 | 7.3. Until the Most High shall visit the earth, coming Himself [as man, with men eating and drinking, and breaking the head of the dragon in the water. He shall save Israel and all the Gentiles |
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| 67. Dead Sea Scrolls, Genesis Apocryphon, 15.14 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 137 |
| 68. Dead Sea Scrolls, 4Q504, a b c\n0 1-2 6.12-14 1 1 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 157 |
| 69. Dead Sea Scrolls, of Discipline, 2.18, 6.1 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •oath, of the covenant Found in books: Schiffman (1983) 99 |
| 70. Dead Sea Scrolls, Rule of The Community, 1.9 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •oath, of the covenant Found in books: Schiffman (1983) 58 |
| 71. Dead Sea Scrolls, Rule of The Community, 1.9 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •oath, of the covenant Found in books: Schiffman (1983) 58 |
| 72. Dead Sea Scrolls, Hodayot, 14.14-14.17, 16.5-16.6 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •ark of the covenant, atonement, day of Found in books: Allison (2018) 409 |
73. Septuagint, Ecclesiasticus (Siracides), 24.23-24.34, 25.3-25.6, 39.1, 39.6, 47.2-47.13, 50.12 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •covenant, book of the •ark of the covenant / of god / of the lord •ark, of the covenant Found in books: Berglund Crostini and Kelhoffer (2022) 394; Levison (2009) 122, 198; Zawanowska and Wilk (2022) 530 | 24.23. All this is the book of the covet of the Most High God,the law which Moses commanded us as an inheritance for the congregations of Jacob. 24.25. It fills men with wisdom, like the Pishon,and like the Tigris at the time of the first fruits. 24.26. It makes them full of understanding, like the Euphrates,and like the Jordan at harvest time. 24.27. It makes instruction shine forth like light,like the Gihon at the time of vintage. 24.28. Just as the first man did not know her perfectly,the last one has not fathomed her; 24.29. for her thought is more abundant than the sea,and her counsel deeper than the great abyss. 24.31. I said, "I will water my orchard and drench my garden plot";and lo, my canal became a river,and my river became a sea. 24.32. I will again make instruction shine forth like the dawn,and I will make it shine afar; 24.33. I will again pour out teaching like prophecy,and leave it to all future generations. 24.34. Observe that I have not labored for myself alone,but for all who seek instruction. 25.3. You have gathered nothing in your youth;how then can you find anything in your old age? 25.4. What an attractive thing is judgment in gray-haired men,and for the aged to possess good counsel! 39.1. On the other hand he who devotes himself to the study of the law of the Most High will seek out the wisdom of all the ancients,and will be concerned with prophecies; 39.1. Nations will declare his wisdom,and the congregation will proclaim his praise; 39.6. If the great Lord is willing,he will be filled with the spirit of understanding;he will pour forth words of wisdom and give thanks to the Lord in prayer. 47.2. As the fat is selected from the peace offering,so David was selected from the sons of Israel. 47.2. You put stain upon your honor,and defiled your posterity,so that you brought wrath upon your children and they were grieved at your folly, 47.3. He played with lions as with young goats,and with bears as with lambs of the flock. 47.4. In his youth did he not kill a giant,and take away reproach from the people,when he lifted his hand with a stone in the sling and struck down the boasting of Goliath? 47.5. For he appealed to the Lord, the Most High,and he gave him strength in his right hand to slay a man mighty in war,to exalt the power of his people. 47.6. So they glorified him for his ten thousands,and praised him for the blessings of the Lord,when the glorious diadem was bestowed upon him. 47.7. For he wiped out his enemies on every side,and annihilated his adversaries the Philistines;he crushed their power even to this day. 47.8. In all that he did he gave thanks to the Holy One, the Most High, with ascriptions of glory;he sang praise with all his heart,and he loved his Maker. 47.9. He placed singers before the altar,to make sweet melody with their voices. 47.11. The Lord took away his sins,and exalted his power for ever;he gave him the covet of kings and a throne of glory in Israel. 47.12. After him rose up a wise son who fared amply because of him; 47.13. Solomon reigned in days of peace,and God gave him rest on every side,that he might build a house for his name and prepare a sanctuary to stand for ever. 50.12. And when he received the portions from the hands of the priests,as he stood by the hearth of the altar with a garland of brethren around him,he was like a young cedar on Lebanon;and they surrounded him like the trunks of palm trees, |
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74. Anon., Testament of Benjamin, 9.2, 10.11 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 157 | 9.2. Nevertheless the temple of God shall be in your portion, and the last (temple) shall be more glorious than the first. And the twelve tribes shall be gathered together there, and all the Gentiles, until the Most High shall send forth His salvation in the visitation of an only begotten prophet. [And He shall enter into the [first] temple, and there shall the Lord be treated with outrage, and He shall be lifted up upon a tree. And the veil of the temple shall be rent, and the Spirit of God shall pass on to the Gentiles as fire poured forth. And He shall ascend from Hades and shall pass from earth into heaven. And I know how lowly He shall be upon earth, and how glorious in heaven.] |
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| 75. Anon., Testament of Isaac, 6.6, 6.24 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •ark of the covenant, atonement, day of Found in books: Allison (2018) 406 |
76. Anon., Testament of Dan, 5.8-5.9 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 157 | 5.8. Therefore shall ye be led away [with them] into captivity, And there shall ye receive all the plagues of Egypt, And all the evils of the Gentiles. 5.9. And so when ye return to the Lord ye shall obtain mercy, And He shall bring you into His sanctuary, And He shall give you peace. |
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| 77. Nicolaus of Damascus, Vita Caesaris, None (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Allison (2018) 403 |
| 78. Anon., Sibylline Oracles, 2.170-2.173 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 157 |
79. Philo of Alexandria, Who Is The Heir, 26 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 150 | 26. For who was I, that thou shouldest give me a portion of thy speech, that thou shouldest promise me a reward as it were my due, namely, a more perfect blessing of thy grace and bounty? Am I not an emigrant from my country? am I not driven away from my kindred? am I not banished and alienated from my father's house? do not all men call me an outcast and a fugitive, a desolate and dishonoured man? |
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80. Philo of Alexandria, On The Life of Moses, 2.23-2.24, 2.94 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •ark of the covenant, atonement, day of •ark of the covenant Found in books: Allison (2018) 150, 403 | 2.23. Again, who is there who does not pay all due respect and honour to that which is called "the fast," and especially to that great yearly one which is of a more austere and venerable character than the ordinary solemnity at the full moon? on which, indeed, much pure wine is drunk, and costly entertainments are provided, and everything which relates to eating and drinking is supplied in the most unlimited profusion, by which the insatiable pleasures of the belly are inflamed and increased. 2.24. But on this fast it is not lawful to take any food or any drink, in order that no bodily passion may at all disturb or hinder the pure operations of the mind; but these passions are wont to be generated by fulness and satiety, so that at this time men feast, propitiating the Father of the universe with holy prayers, by which they are accustomed to solicit pardon for their former sins, and the acquisition and enjoyment of new blessings. 2.94. and with this there were also many sacred vessels made, an ark, and a candlestick, and a table, and an altar of incense, and an altar of sacrifice. Now, the altar of sacrifice was placed in the open air, right opposite to the entrances of the tabernacle, being distant from it just so far as was necessary to give the ministering officers room to perform the sacrifices that were offered up every day. |
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81. Philo of Alexandria, On The Special Laws, 1.186, 2.200 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •ark of the covenant, atonement, day of Found in books: Allison (2018) 403, 406 | 1.186. When the third season takes place in the seventh month at the autumnal equinox, at the beginning of the month, the feast which begins the sacred month named "the feast of trumpets" and which was discussed earlier is celebrated. On the tenth day the fast takes place which they take seriously--not only those who are zealous about piety and holiness, but even those who do nothing religious the rest of the time. For all are astounded, overcome with the sacredness of it; in fact, at that time the worse compete with the better in selfcontrol and virtue. 2.200. The day of the fast is always celebrated on the tenth day of the month by order of the law. Why is it on the tenth? As we have specified in our treatments of it, {30}{this is probably a reference to the tractate Concerning Numbers mentioned in QG 4.110 and Mos. 2.115.} it is named complete perfection by wise Men{31}{panteleia is a Pythagorean name for the number ten.} and encompasses all the proportions, the arithmetical and the harmonic and the geometric, and in addition the harmonies: the 4:3 ratio through four notes, the 3:2 ratio through five notes, the 2:1 ratio through the octave, the 4:1 ratio through the double octave, and it also has the 9:8 ratio so that it is the most perfect summation of musical theories. From this fact it is named complete Perfection.{32}{the text literally says: "the 11/3 through four, the 11/2 through five, the doubled through the octave, the quadrupled through the double octave, and it also has the 11/8 ratio ..." Philo has a fuller statement in Opif. 48. In each instance he is following the Pythagoreans who applied number theory to music. For similar treatments see Plutarch, Moralia 1139D (Mus. 23 |
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82. Philo of Alexandria, On Curses, 165, 168, 164 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Allison (2018) 157 | 164. For how can there be such things as disease and old age and all kinds of corruptions, if there were not a continual drawing off of words, which are theoretical streams; the hierophant, therefore, thinks it Right to irrigate our minds with these words, for the sake of burning up the pleasures, of pounding to pieces and reducing to a thin and impalpable dust, and utterly destroying the system of the corporeal goods; and of making us recollect that the true good has never at any time germinated or blossomed from any one of them, just as nothing flourishes from seeds which are sown in water. XLVIII. |
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83. Philo of Alexandria, On Flight And Finding, 115 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •ark of the covenant, atonement, day of Found in books: Allison (2018) 405 | 115. There is a certain extravagance of perfection visible in this disposition. He has Known the man who has vowed the great vow in some instances offending unintentionally, even if not of deliberate purpose; for he says, "But if any one die before him suddenly, he shall be at once polluted." For if of things without deliberation anything coming from without strikes down suddenly, such things do at once pollute the soul, but not with a pollution which remains for any length of time, inasmuch as they are unintentional actions. And about these actions the high priest (standing above them, as he also does above those which are voluntary) is indifferent. |
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84. Philo of Alexandria, On Husbandry, 175 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •ark of the covenant, atonement, day of Found in books: Allison (2018) 405 | 175. no one then could blame those people for being still tossed about by the sea, for the slowness, which they have displayed in completing their voyage, has been unintentional on their part. Who then can be likened to them rather than he who prayed what is called the great prayer? "For if," says Moses, "any one dies in his presence suddenly, then immediately the head of his vow shall be polluted and he shall be Shaved;" and then after saying a few more sentences he thus proceeds, "And the former days shall not be taken into the computation, because the head of his vow was polluted." |
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85. Mishnah, Sanhedrin, 10.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 157| 10.3. "דּוֹר הַמַּבּוּל אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא וְאֵין עוֹמְדִין בַּדִּין, שֶׁנֶּאֱמַר (בראשית ו) לֹא יָדוֹן רוּחִי בָאָדָם לְעֹלָם, לֹא דִין וְלֹא רוּחַ. דּוֹר הַפַּלָּגָה אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (בראשית יא) וַיָּפֶץ ה' אֹתָם מִשָּׁם עַל פְּנֵי כָל הָאָרֶץ. וַיָּפֶץ ה' אֹתָם, בָּעוֹלָם הַזֶּה. וּמִשָּׁם הֱפִיצָם ה', לָעוֹלָם הַבָּא. אַנְשֵׁי סְדוֹם אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (שם יג) וְאַנְשֵׁי סְדֹם רָעִים וְחַטָּאִים לַה' מְאֹד. רָעִים בָּעוֹלָם הַזֶּה. וְחַטָּאִים, לָעוֹלָם הַבָּא. אֲבָל עוֹמְדִין בַּדִּין. רַבִּי נְחֶמְיָה אוֹמֵר, אֵלּוּ וָאֵלּוּ אֵין עוֹמְדִין בַּדִּין, שֶׁנֶּאֱמַר (תהלים א) עַל כֵּן לֹא יָקֻמוּ רְשָׁעִים בַּמִּשְׁפָּט וְחַטָּאִים בַּעֲדַת צַדִּיקִים. עַל כֵּן לֹא יָקֻמוּ רְשָׁעִים בַּמִּשְׁפָּט, זֶה דּוֹר הַמַּבּוּל. וְחַטָּאִים בַּעֲדַת צַדִּיקִים, אֵלּוּ אַנְשֵׁי סְדוֹם. אָמְרוּ לוֹ, אֵינָם עוֹמְדִים בַּעֲדַת צַדִּיקִים אֲבָל עוֹמְדִין בַּעֲדַת רְשָׁעִים. מְרַגְּלִים אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר וַיָּמֻתוּ הָאֲנָשִׁים מוֹצִאֵי דִבַּת הָאָרֶץ רָעָה בַּמַּגֵּפָה לִפְנֵי ה' (במדבר יד). וַיָּמֻתוּ, בָּעוֹלָם הַזֶּה. בַּמַּגֵּפָה, בָּעוֹלָם הַבָּא. דּוֹר הַמִּדְבָּר אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא וְאֵין עוֹמְדִין בַּדִּין, שֶׁנֶּאֱמַר (שם) בַּמִּדְבָּר הַזֶּה יִתַּמּוּ וְשָׁם יָמֻתוּ, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, עֲלֵיהֶם הוּא אוֹמֵר (תהלים נ) אִסְפוּ לִי חֲסִידָי כֹּרְתֵי בְרִיתִי עֲלֵי זָבַח. עֲדַת קֹרַח אֵינָהּ עֲתִידָה לַעֲלוֹת, שֶׁנֶּאֱמַר (במדבר טז) וַתְּכַס עֲלֵיהֶם הָאָרֶץ, בָּעוֹלָם הַזֶּה, וַיֹּאבְדוּ מִתּוֹךְ הַקָּהָל, לָעוֹלָם הַבָּא, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, עֲלֵיהֶם הוּא אוֹמֵר (שמואל א ב) ה' מֵמִית וּמְחַיֶּה מוֹרִיד שְׁאוֹל וַיָּעַל. עֲשֶׂרֶת הַשְּׁבָטִים אֵינָן עֲתִידִין לַחֲזֹר, שֶׁנֶּאֱמַר (דברים כט) וַיַּשְׁלִכֵם אֶל אֶרֶץ אַחֶרֶת כַּיּוֹם הַזֶּה, מַה הַיּוֹם הַזֶּה הוֹלֵךְ וְאֵינוֹ חוֹזֵר, אַף הֵם הוֹלְכִים וְאֵינָם חוֹזְרִים, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כַּיּוֹם הַזֶּה, מַה הַיּוֹם מַאֲפִיל וּמֵאִיר, אַף עֲשֶׂרֶת הַשְּׁבָטִים שֶׁאָפַל לָהֶן, כָּךְ עָתִיד לְהָאִיר לָהֶן: \n", | 10.3. "The generation of the flood has no portion in the world to come, nor will they stand at the [last] judgment, as it says, “[And the Lord said,] my spirit will not always enter into judgment with man” (Genesis 6:3), [meaning] there will be neither judgment nor [my] spirit for them. The generation of the dispersion have no portion in the world to come, as it says, “So the Lord scattered them from there upon the face of all the earth” (Genesis 11:8): “So the lord scattered them”, refers to this world, “And from there the Lord scattered them” (Genesis 11:9), refers to the world to come. The men of Sodom have no portion in the world to come, as it says, “And the men of Sodom were wicked and great sinners before the Lord” (Genesis 13:1: “wicked” in this world, and “sinners” in the world to come; Yet will they stand at judgment. R. Nehemiah says: “Neither [the generation of the flood nor the men of Sodom] will stand at judgment, as it says, “Therefore the wicked shall not stand in judgment, nor sinners in the congregation of the righteous” (Psalms 1:5) “Therefore the wicked shall not stand in judgment”, refers to the generation of the flood; “nor sinners in the congregation of the righteous”, refers to the men of Sodom. They [the Sages] said to him: “They will not stand in the congregation of the righteous, but they will stand in the congregation of the wicked.” The spies have no portion in the world to come, as it says, “And those men that spread such calumnies about the land, died by the plague before the lord” (Numbers 14:37): “[they] died” in this world, “by the plague” in the world to come. The generation of the wilderness have no share in the world to come and will not stand at the [last] judgment, as it says, “In this wilderness they shall be consumed, and there they shall die” (Numbers 14:3, according to the words of Rabbi Akiba. Rabbi Eliezer says: “Concerning them it is said, ‘Bring in My devotees, who made a covet with Me over sacrifice” (Psalms 50:5). The congregation of Korah is not destined to ascend [from the earth], as it says, “And the earth closed upon them” in this world, “and they perished from among the congregation” (Numbers 16:33) in the world to come, according to the words of Rabbi Akiba. Rabbi Eliezer says: “Concerning them it is said, ‘The Lord kills and makes alive: He brings down to Sheol, and brings up” (I Samuel 2:6). The ten tribes will not return [to the Land of Israel], for it is said, “And He cast them into another land, as is this day” (Deuteronomy 29:2: just as the day goes and does not return, so they too went and will not return: according to the words of Rabbi Akiba. Rabbi Eliezer says: “‘As is this day’ just as the day darkens and then becomes light again, so the ten tribes even as it went dark for them, so will it in the future become light for them.", |
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86. Mishnah, Nedarim, 3.11 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •circumcision blood, thesis of hoffmans covenant of blood Found in books: Cohen (2010) 437| 3.11. "קוֹנָם שֶׁאֵינִי נֶהֱנֶה לִבְנֵי נֹחַ, מֻתָּר בְּיִשְׂרָאֵל וְאָסוּר בְּאֻמּוֹת הָעוֹלָם. שֶׁאֵינִי נֶהֱנֶה לְזֶרַע אַבְרָהָם, אָסוּר בְּיִשְׂרָאֵל וּמֻתָּר בְּאֻמּוֹת הָעוֹלָם. שֶׁאֵינִי נֶהֱנֶה לְיִשְׂרָאֵל, לוֹקֵחַ בְּיוֹתֵר וּמוֹכֵר בְּפָחוֹת. שֶׁיִּשְׂרָאֵל נֶהֱנִין לִי, לוֹקֵחַ בְּפָחוֹת וּמוֹכֵר בְּיוֹתֵר, אִם שׁוֹמְעִין לוֹ. שֶׁאֵינִי נֶהֱנֶה לָהֶן וְהֵן לִי, יְהַנֶּה לַנָּכְרִים. קוֹנָם שֶׁאֵינִי נֶהֱנֶה לָעֲרֵלִים, מֻתָּר בְּעַרְלֵי יִשְׂרָאֵל וְאָסוּר בְּמוּלֵי הַגּוֹיִם. קוֹנָם שֶׁאֵינִי נֶהֱנֶה לַמּוּלִים, אָסוּר בְּעַרְלֵי יִשְׂרָאֵל וּמֻתָּר בְּמוּלֵי הַגּוֹיִם, שֶׁאֵין הָעָרְלָה קְרוּיָה אֶלָּא לְשֵׁם הַגּוֹיִם, שֶׁנֶּאֱמַר (ירמיה ט) כִּי כָל הַגּוֹיִם עֲרֵלִים וְכָל בֵּית יִשְׂרָאֵל עַרְלֵי לֵב, וְאוֹמֵר (שמואל א יז) וְהָיָה הַפְּלִשְׁתִּי הֶעָרֵל הַזֶּה, וְאוֹמֵר (שמואל ב א) פֶּן תִּשְׂמַחְנָה בְּנוֹת פְּלִשְׁתִּים, פֶּן תַּעֲלֹזְנָה בְּנוֹת הָעֲרֵלִים. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, מְאוּסָה עָרְלָה שֶׁנִּתְגַּנּוּ בָהּ הָרְשָׁעִים, שֶׁנֶּאֱמַר, כִּי כָל הַגּוֹיִם עֲרֵלִים. רַבִּי יִשְׁמָעֵאל אוֹמֵר, גְּדוֹלָה מִילָה שֶׁנִּכְרְתוּ עָלֶיהָ שְׁלֹשׁ עֶשְׂרֵה בְרִיתוֹת. רַבִּי יוֹסֵי אוֹמֵר, גְּדוֹלָה מִילָה, שֶׁדּוֹחָה אֶת הַשַּׁבָּת הַחֲמוּרָה. רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אוֹמֵר, גְּדוֹלָה מִילָה, שֶׁלֹּא נִתְלָה לוֹ לְמֹשֶׁה הַצַדִּיק עָלֶיהָ מְלֹא שָׁעָה. רַבִּי נְחֶמְיָה אוֹמֵר, גְּדוֹלָה מִילָה, שֶׁדּוֹחָה אֶת הַנְּגָעִים. רַבִּי אוֹמֵר, גְּדוֹלָה מִילָה, שֶׁכָּל הַמִּצְוֹת שֶׁעָשָׂה אַבְרָהָם אָבִינוּ לֹא נִקְרָא שָׁלֵם, עַד שֶׁמָּל, שֶׁנֱּאֶמַר (בראשית יז), הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים. דָּבָר אַחֵר, גְּדוֹלָה מִילָה, שֶׁאִלְמָלֵא הִיא, לֹא בָרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ, שֶׁנֶּאֱמַר (ירמיה לג), כֹּה אָמַר ה' אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה, חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי: \n", | 3.11. "[If one says,] “Konam that I do not benefit from the Children of Noah,” he may benefit from Israelites, and he is forbidden to benefit from the nations of the world. [If one says, “Konam] that I do not benefit from the seed of Abraham,” he is forbidden [to benefit] from Israelites, but permitted [to benefit] from the nations of the world. [If one says, “Konam] that I do not benefit from Israelites”, he may buy things from them for more [than their worth] and sell them for less. [If he says, “Konam] if Israelites benefit from me, he must buy from them for less and sell for more [than their worth], if they will listen to him. [If he says, “Konam] that I do not benefit from them, nor they from me”, he may benefit only from non-Jews. [If one says,] “Konam that I do not benefit from the uncircumcised”, he may benefit from uncircumcised Israelites but not from circumcised heathens”; [If one says, “Konam] that I do not benefit from the circumcised,” he is forbidden to benefit from uncircumcised Israelites but not from circumcised non-Jews, because “uncircumcised” is a term applicable only to non-Jews, as it says, “For all the nations are uncircumcised and all the house of Israel are uncircumcised in the heart” (Jeremiah 9:25). And it says, “And this uncircumcised Philistine shall be [as one of them]” (I Samuel 17:6). And it says, “Lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised exult” (II Samuel 1:20). Rabbi Eleazar ben Azariah says: The foreskin is loathsome, since it is a term of disgrace for the wicked, as it says, “For all the nations are uncircumcised”. Rabbi Ishmael says: Great is circumcision, since thirteen covets were made upon it. Rabbi Yose says: Great is circumcision, for it overrides the Sabbath. Rabbi Joshua ben Karha says: Great is circumcision for Moses’s punishment for neglecting it was not suspended even for one hour. Rabbi Nehemiah says: Great is circumcision, since it overrides the laws of leprosy. Rabbi says: Great is circumcision, for despite all of the commandments which Abraham fulfilled he was not designated complete until he circumcised himself, as it says, “Walk before me, and be complete” (Genesis 17:1). Another explanation: “Great is circumcision, for were it not for it, the Holy One, Blessed Be He, would not have created the world, as it says, “Were it not for my covet by day and night, I would not have appointed the ordices of heaven and earth” (Jeremiah 33:35).", |
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87. New Testament, 2 Corinthians, 1.20, 3.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mediator, of the covenant Found in books: Morgan (2022) 56| 1.20. ὅσαι γὰρ ἐπαγγελίαι θεοῦ, ἐν αὐτῷ τό Ναί· διὸ καὶ διʼ αὐτοῦ τό Ἀμήν τῷ θεῷ πρὸς δόξαν διʼ ἡμῶν. 3.10. καὶ γὰρ οὐ δεδόξασται τὸ δεδοξασμένον ἐν τούτῳ τῷ μέρει εἵνεκεν τῆς ὑπερβαλλούσης δόξης· | |
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88. Mishnah, Nazir, 7.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •ark of the covenant Found in books: Nikolsky and Ilan (2014) 76| 7.4. "אָמַר רַבִּי אֱלִיעֶזֶר מִשּׁוּם רַבִּי יְהוֹשֻׁעַ, כָּל טֻמְאָה מִן הַמֵּת שֶׁהַנָּזִיר מְגַלֵּחַ עָלֶיהָ, חַיָּבִין עָלֶיהָ עַל בִּיאַת מִקְדָּשׁ. וְכָל טֻמְאָה מִן הַמֵּת שֶׁאֵין הַנָּזִיר מְגַלֵּחַ עָלֶיהָ, אֵין חַיָּבִין עָלֶיהָ עַל בִּיאַת מִקְדָּשׁ. אָמַר רַבִּי מֵאִיר, לֹא תְהֵא זוֹ קַלָּה מִן הַשֶּׁרֶץ. אָמַר רַבִּי עֲקִיבָא, דַּנְתִּי לִפְנֵי רַבִּי אֱלִיעֶזֶר, מָה אִם עֶצֶם כַּשְּׂעֹרָה שֶׁאֵינוֹ מְטַמֵּא אָדָם בְּאֹהֶל, הַנָּזִיר מְגַלֵּחַ עַל מַגָּעוֹ וְעַל מַשָּׂאוֹ. רְבִיעִית דָּם שֶׁהוּא מְטַמֵּא אָדָם בְּאֹהֶל, אֵינוֹ דִין שֶׁיְּהֵא הַנָּזִיר מְגַלֵּחַ עַל מַגָּעָהּ וְעַל מַשָּׂאָהּ. אָמַר לִי, מַה זֶה עֲקִיבָא, אֵין דָּנִין כָּאן מִקַּל וָחֹמֶר. וּכְשֶׁבָּאתִי וְהִרְצֵיתִי אֶת הַדְּבָרִים לִפְנֵי רַבִּי יְהוֹשֻׁעַ, אָמַר לִי, יָפֶה אָמַרְתָּ, אֶלָּא כֵּן אָמְרוּ הֲלָכָה: \n", | 7.4. "Rabbi Elazar said in the name of Rabbi Joshua: for every defilement [conveyed] by a corpse on account of which a nazirite must shave, people are liable for entering the sanctuary, and for every defilement [conveyed] by a corpse on account of which a nazirite does not shave, people are not liable for one entering the sanctuary. Rabbi Meir said: such [defilement] should not be less serious than [defilement through] a dead creeping thing. Rabbi Akiba said: I argued in the presence of Rabbi Eliezer: Now if on account of a barley-corn’s bulk of bone which does not defile a man by overshadowing, a nazirite shaves should he touch it or carry it, then surely a quarter-log of blood which defiles a man by overshadowing, should cause a nazirite to shave should he touch it or carry it? He replied: What is this Akiva! We do not make here an ‘all the more so’ (a kal vehomer) argument. When I afterwards went and recounted these words to Rabbi Joshua, he said to me, “You spoke well, but thus they have ruled the halakhah.”", |
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89. Mishnah, Middot, 1.4, 2.5-2.6, 4.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •ark of the covenant •jerusalem, ark of the covenant •temple, ark of the covenant •priests, ark of the covenant Found in books: Allison (2018) 150; Simon-Shushan (2012) 217, 262| 1.4. "שִׁבְעָה שְׁעָרִים הָיוּ בָעֲזָרָה, שְׁלשָׁה בַצָּפוֹן וּשְׁלשָׁה בַדָּרוֹם וְאֶחָד בַּמִּזְרָח. שֶׁבַּדָּרוֹם, שַׁעַר הַדֶּלֶק. שֵׁנִי לוֹ, שַׁעַר הַבְּכוֹרוֹת. שְׁלִישִׁי לוֹ, שַׁעַר הַמָּיִם. שֶׁבַּמִּזְרָח, שַׁעַר נִקָּנוֹר, וּשְׁתֵּי לְשָׁכוֹת הָיוּ לוֹ, אַחַת מִימִינוֹ וְאַחַת מִשְּׂמֹאלוֹ, אַחַת לִשְׁכַּת פִּנְחָס הַמַּלְבִּישׁ, וְאַחַת לִשְׁכַּת עוֹשֵׂי חֲבִתִּין: \n", 2.5. "עֶזְרַת הַנָּשִׁים הָיְתָה אֹרֶךְ מֵאָה וּשְׁלשִׁים וְחָמֵשׁ עַל רֹחַב מֵאָה וּשְׁלֹשִׁים וְחָמֵשׁ. וְאַרְבַּע לְשָׁכוֹת הָיוּ בְאַרְבַּע מִקְצוֹעוֹתֶיהָ, שֶׁל אַרְבָּעִים אַרְבָּעִים אַמָּה. וְלֹא הָיוּ מְקוֹרוֹת. וְכָךְ הֵם עֲתִידִים לִהְיוֹת, שֶׁנֶּאֱמַר (יחזקאל מו), וַיּוֹצִיאֵנִי אֶל הֶחָצֵר הַחִיצוֹנָה וַיַּעֲבִירֵנִי אֶל אַרְבַּעַת מִקְצוֹעֵי הֶחָצֵר וְהִנֵּה חָצֵר בְּמִקְצֹעַ הֶחָצֵר, חָצֵר בְּמִקְצֹעַ הֶחָצֵר, בְּאַרְבַּעַת מִקְצֹעוֹת הֶחָצֵר חֲצֵרוֹת קְטֻרוֹת. וְאֵין קְטֻרוֹת אֶלָּא שֶׁאֵינָן מְקוֹרוֹת. וּמֶה הָיוּ מְשַׁמְּשׁוֹת. דְּרוֹמִית מִזְרָחִית, הִיא הָיְתָה לִשְׁכַּת הַנְּזִירִים, שֶׁשָּׁם הַנְּזִירִים מְבַשְּׁלִין אֶת שַׁלְמֵיהֶן, וּמְגַלְּחִין אֶת שְׂעָרָן, וּמְשַׁלְּחִים תַּחַת הַדּוּד. מִזְרָחִית צְפוֹנִית, הִיא הָיְתָה לִשְׁכַּת הָעֵצִים, שֶׁשָּׁם הַכֹּהֲנִים בַּעֲלֵי מוּמִין מַתְלִיעִין הָעֵצִים. וְכָל עֵץ שֶׁנִּמְצָא בוֹ תוֹלַעַת, פָּסוּל מֵעַל גַּבֵּי הַמִּזְבֵּחַ. צְפוֹנִית מַעֲרָבִית, הִיא הָיְתָה לִשְׁכַּת מְצֹרָעִים. מַעֲרָבִית דְּרוֹמִית, אָמַר רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב, שָׁכַחְתִּי מֶה הָיְתָה מְשַׁמֶּשֶׁת. אַבָּא שָׁאוּל אוֹמֵר, שָׁם הָיוּ נוֹתְנִין יַיִן וָשֶׁמֶן, הִיא הָיְתָה נִקְרֵאת לִשְׁכַּת בֵּית שְׁמַנְיָה. וַחֲלָקָה הָיְתָה בָּרִאשׁוֹנָה, וְהִקִּיפוּהָ כְצוֹצְרָה, שֶׁהַנָּשִׁים רוֹאוֹת מִלְמַעְלָן, וְהָאֲנָשִׁים מִלְּמַטָּן, כְּדֵי שֶׁלֹּא יְהוּ מְעֹרָבִין. וַחֲמֵשׁ עֶשְׂרֵה מַעֲלוֹת עוֹלוֹת מִתּוֹכָהּ לְעֶזְרַת יִשְׂרָאֵל, כְּנֶגֶד חֲמֵשׁ עֶשְׂרֵה מַעֲלוֹת שֶׁבַּתְּהִלִּים, שֶׁעֲלֵיהֶן הַלְוִיִּם אוֹמְרִים בַּשִּׁיר. לֹא הָיוּ טְרוּטוֹת, אֶלָּא מֻקָּפוֹת כַּחֲצִי גֹרֶן עֲגֻלָּה: \n", 2.6. "וּלְשָׁכוֹת הָיוּ תַחַת עֶזְרַת יִשְׂרָאֵל, וּפְתוּחוֹת לְעֶזְרַת הַנָּשִׁים, שֶׁשָּׁם הַלְוִיִּם נוֹתְנִים כִּנּוֹרוֹת וּנְבָלִים וּמְצִלְתַּיִם וְכָל כְּלֵי שִׁיר. עֶזְרַת יִשְׂרָאֵל הָיְתָה אֹרֶךְ מֵאָה אַמָּה וּשְׁלשִׁים וְחָמֵשׁ עַל רֹחַב אַחַת עֶשְׂרֵה. וְכֵן עֶזְרַת כֹּהֲנִים הָיְתָה אֹרֶךְ מֵאָה וּשְׁלשִׁים וְחָמֵשׁ עַל רֹחַב אַחַת עֶשְׂרֵה. וְרָאשֵׁי פִסְפָּסִין מַבְדִּילִין בֵּין עֶזְרַת יִשְׂרָאֵל לְעֶזְרַת הַכֹּהֲנִים. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, מַעֲלָה הָיְתָה שָׁם, וּגְבוֹהָה אַמָּה, וְהַדּוּכָן נָתוּן עָלֶיהָ, וּבָהּ שָׁלשׁ מַעֲלוֹת שֶׁל חֲצִי חֲצִי אַמָּה. נִמְצֵאת עֶזְרַת הַכֹּהֲנִים גְּבוֹהָה מֵעֶזְרַת יִשְׂרָאֵל שְׁתֵּי אַמּוֹת וּמֶחֱצָה. כָּל הָעֲזָרָה הָיְתָה אֹרֶךְ מֵאָה וּשְׁמוֹנִים וָשֶׁבַע עַל רֹחַב מֵאָה וּשְׁלשִׁים וְחָמֵשׁ. וּשְׁלֹשׁ עֶשְׂרֵה הִשְׁתַּחֲוָיוֹת הָיוּ שָׁם. אַבָּא יוֹסֵי בֶן חָנָן אוֹמֵר, כְּנֶגֶד שְׁלֹשָׁה עָשָׂר שְׁעָרִים. שְׁעָרִים דְּרוֹמִיִּים סְמוּכִים לַמַּעֲרָב, שַׁעַר הָעֶלְיוֹן, שַׁעַר הַדֶּלֶק, שַׁעַר הַבְּכוֹרוֹת, שַׁעַר הַמָּיִם, וְלָמָּה נִקְרָא שְׁמוֹ שַׁעַר הַמַּיִם. שֶׁבּוֹ מַכְנִיסִין צְלוֹחִית שֶׁל מַיִם שֶׁל נִסּוּךְ בֶּחָג. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, וּבוֹ הַמַּיִם מְפַכִּים, וַעֲתִידִין לִהְיוֹת יוֹצְאִין מִתַּחַת מִפְתַּן הַבָּיִת. וּלְעֻמָּתָן בַּצָּפוֹן סְמוּכִים לַמַּעֲרָב, שַׁעַר יְכָנְיָה, שַׁעַר הַקָּרְבָּן, שַׁעַר הַנָּשִׁים, שַׁעַר הַשִּׁיר. וְלָמָּה נִקְרָא שְׁמוֹ שַׁעַר יְכָנְיָה, שֶׁבּוֹ יָצָא יְכָנְיָה בְּגָלוּתוֹ. שֶׁבַּמִּזְרָח, שַׁעַר נִקָּנוֹר. וּשְׁנֵי פִשְׁפָּשִׁים הָיוּ לוֹ, אֶחָד מִימִינוֹ וְאֶחָד מִשְּׂמֹאלוֹ. וּשְׁנַיִם בַּמַעֲרָב, לֹא הָיָה לָהֶם שֵׁם: \n", 4.5. "וּמְסִבָּה הָיְתָה עוֹלָה מִקֶּרֶן מִזְרָחִית צְפוֹנִית לְקֶרֶן צְפוֹנִית מַעֲרָבִית, שֶׁבָּהּ הָיוּ עוֹלִים לְגַגּוֹת הַתָּאִים. הָיָה עוֹלֶה בַּמְּסִבָּה וּפָנָיו לַמַּעֲרָב. הָלַךְ עַל כָּל פְּנֵי הַצָּפוֹן, עַד שֶׁהוּא מַגִּיעַ לַמַּעֲרָב. הִגִּיעַ לַמַּעֲרָב, וְהָפַךְ פָּנָיו לַדָּרוֹם. הָלַךְ כָּל פְּנֵי מַעֲרָב עַד שֶׁהוּא מַגִּיעַ לַדָּרוֹם. הִגִּיעַ לַדָּרוֹם, וְהָפַךְ פָּנָיו לַמִּזְרָח. הָיָה מְהַלֵּךְ בַּדָּרוֹם, עַד שֶׁהוּא מַגִּיעַ לְפִתְחָהּ שֶׁל עֲלִיָּה, שֶׁפִּתְחָהּ שֶׁל עֲלִיָּה פָּתוּחַ לַדָּרוֹם. וּבְפִתְחָהּ שֶׁל עֲלִיָּה הָיוּ שְׁנֵי כְלוֹנָסוֹת שֶׁל אֶרֶז, שֶׁבָּהֶן הָיוּ עוֹלִין לְגַגָּהּ שֶׁל עֲלִיָּה. וְרָאשֵׁי פִסְפָּסִין מַבְדִּילִים בָּעֲלִיָּה בֵּין הַקֹּדֶשׁ לְבֵין קֹדֶשׁ הַקֳּדָשִׁים. וְלוּלִין הָיוּ פְתוּחִין בָּעֲלִיָּה לְבֵית קֹדֶשׁ הַקֳּדָשִׁים, שֶׁבָּהֶן הָיוּ מְשַׁלְשְׁלִין אֶת הָאֻמָּנִים בְּתֵבוֹת, כְּדֵי שֶׁלֹּא יָזוּנוּ עֵינֵיהֶן מִבֵּית קָדְשֵׁי הַקֳּדָשִׁים: \n", | 1.4. "There were seven gates in the courtyard: three in the north and three in the south and one in the east. In the south: the Gate of Kindling, and next to it the Gate of the First-borns, and then the Water Gate. In the east: the Gate of Nicanor. It had two chambers, one on its right and one on its left. One was the chamber of Pinchas the dresser and one the other the chamber of the griddle cake makers.", 2.5. "The courtyard of the women was a hundred and thirty-five cubits long by a hundred and thirty-five wide. It had four chambers in its four corners, each of which was forty cubits. They were not roofed, and so they will be in the time to come, as it says, “Then he brought me forth into the outer court, and caused me to pass by the four corners of the court, and behold in every corner of the court there was a court. In the four corners of the court there were keturot courts” (Ezekiel 46:21-22) and keturot means that they were not roofed. For what were they used? The southeastern one was the chamber of the Nazirites where the Nazirites used to boil their shelamim and shave their hair and throw it under the pot. The northeastern one was the wood chamber where priests with physical defects used to pick out the wood which had worms, every piece with a worm in it being unfit for use on the altar. The northwestern one was the chamber of those with skin disease. The southwestern one: Rabbi Eliezer ben Jacob said: I forget what it was used for. Abba Shaul says: they used to store there wine and oil, and it was called the chamber of oil. It [the courtyard of the women] had originally been smooth [without protrusions in the walls] but subsequently they surrounded it with a balcony so that the women could look on from above while the men were below, and they should not mix together. Fifteen steps led up from it to the courtyard of Israel, corresponding to the fifteen [songs of] ascents mentioned in the Book of Psalms, and upon which the Levites used to sing. They were not rectangular but circular like the half of a threshing floor.", 2.6. "There were chambers underneath the Court of Israel which opened into the Court of Women, where the Levites used to keep lyres and lutes and cymbals and all kinds of musical instruments. The Court of Israel was a hundred and thirty-five cubits in length by eleven in breadth. Similarly the Court of the Priests was a hundred and thirty-five cubits in length by eleven in breadth. And a row of mosaic stones separated the Court of Israel from the Court of the Priests. Rabbi Eliezer ben Jacob says: there was a step a cubit high on which a platform was placed, and it had three steps each of half a cubit in height. In this way the Court of the Priests was made two and a half cubits higher than that of Israel. The whole of the Court was a hundred and eighty-seven cubits in length by a hundred and thirty-five in breadth. And thirteen prostrations were made there. Abba Yose ben Ha says: they were made facing the thirteen gates. On the south beginning from the west there were the upper gate, the gate of burning, the gate of the firstborn, and the water gate. And why was it called the water gate? Because they brought in through it the pitcher of water for libation on the festival. Rabbi Eliezer ben Jacob says: in it the water welled up, and in the time to come from there it will come out from under the threshold of the Temple. Corresponding to them in the north beginning in the west were the gate of Yehoniah, the gate of the offering, the women's gate, the gate of song. Why was it called the gate of Yehoniah? Because Yehoniah went forth into captivity through it. On the east was the gate of Nicanor; it had two doors, one on its right and one on its left (10 +. There were further two gates in the west which had no special name (12 +.", 4.5. "The mesibbah (a winding walkway) went up from the north-east corner to the north-west corner by which they used to go up to the roofs of the cells. One would ascend the messibah facing the west, traversing the whole of the northern side till he reached the west. When he reached the west he turned to face south and then traversed whole of the west side till he reached the south. When he reached the south he turned to face eastwards and then traversed the south side till he reached the door of the upper chamber, since the door of the upper chamber opened to the south. In the doorway of the upper chamber were two columns of cedar by which they used to climb up to the roof of the upper chamber, and at the top of them was a row of stones showing the division in the upper chamber between the holy part and the Holy of Holies. There were trap doors in the upper chamber opening into the Holy of Holies by which the workmen were let down in baskets so that they should not feast their eyes on the Holy of Holies.", |
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| 90. Mishnah, Kelim, 10, 9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Allison (2018) 138, 171 |
91. Mishnah, Avot, 1.1-1.2, 2.4, 3.15, 3.18 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Allison (2018) 137, 405, 409; Nikolsky and Ilan (2014) 76; Poorthuis Schwartz and Turner (2009) 464; Stuckenbruck (2007) 108| 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: \n", 1.2. "שִׁמְעוֹן הַצַּדִּיק הָיָה מִשְּׁיָרֵי כְנֶסֶת הַגְּדוֹלָה. הוּא הָיָה אוֹמֵר, עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל גְּמִילוּת חֲסָדִים: \n", 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:", 3.15. "הַכֹּל צָפוּי, וְהָרְשׁוּת נְתוּנָה, וּבְטוֹב הָעוֹלָם נִדּוֹן. וְהַכֹּל לְפִי רֹב הַמַּעֲשֶׂה:" 3.18. "רַבִּי אֱלִיעֶזֶר בֶּן חִסְמָא אוֹמֵר, קִנִּין וּפִתְחֵי נִדָּה, הֵן הֵן גּוּפֵי הֲלָכוֹת. תְּקוּפוֹת וְגִימַטְרִיאוֹת, פַּרְפְּרָאוֹת לַחָכְמָה:", | 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.", 1.2. "Shimon the Righteous was one of the last of the men of the great assembly. He used to say: the world stands upon three things: the Torah, the Temple service, and the practice of acts of piety.", 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.", 3.15. "Everything is foreseen yet freedom of choice is granted, And the world is judged with goodness; And everything is in accordance with the preponderance of works." 3.18. "Rabbi Eliezer Hisma said: the laws of mixed bird offerings and the key to the calculations of menstruation days these, these are the body of the halakhah. The calculation of the equinoxes and gematria are the desserts of wisdom.", |
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92. New Testament, 1 Corinthians, 1.4-1.9, 4.2, 11.25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ark of the covenant •covenant, covenant of the first ones (cd) Found in books: Allison (2018) 137; Klawans (2019) 81, 82| 1.4. Εὐχαριστῶ τῷ θεῷ πάντοτε περὶ ὑμῶν ἐπὶ τῇ χάριτι τοῦ θεοῦ τῇ δοθείσῃ ὑμῖν ἐν Χριστῷ Ἰησοῦ, 1.5. ὅτι ἐν παντὶ ἐπλουτίσθητε ἐν αὐτῷ, ἐν παντὶ λόγῳ καὶ πάσῃ γνώσει, 1.6. καθὼς τὸ μαρτύριον τοῦ χριστοῦ ἐβεβαιώθη ἐν ὑμῖν, 1.7. ὥστε ὑμᾶς μὴ ὑστερεῖσθαι ἐν μηδενὶ χαρίσματι, ἀπεκδεχομένους τὴν ἀποκάλυψιν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ· ὃς καὶ βεβαιώσει ὑμᾶς ἕως τέλους 1.8. ἀνεγκλήτους ἐν τῇ ἡμέρᾳ τοῦ κυρίου ἡμῶν Ἰησοῦ [Χριστοῦ]. 1.9. πιστὸς ὁ θεὸς διʼ οὗ ἐκλήθητε εἰς κοινωνίαν τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. 4.2. ὧδε λοιπὸν ζητεῖται ἐν τοῖς οἰκονόμοις ἵνα πιστός τις εὑρεθῇ. 11.25. Τοῦτο τὸ ποτήριον ἡ καινὴδιαθήκηἐστὶν ἐντῷἐμῷαἵματι·τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν. | 1.4. I always thank my God concerning you, for the grace of Godwhich was given you in Christ Jesus; 1.5. that in everything you wereenriched in him, in all speech and all knowledge; 1.6. even as thetestimony of Christ was confirmed in you: 1.7. o that you come behindin no gift; waiting for the revelation of our Lord Jesus Christ; 1.8. who will also confirm you until the end, blameless in the day of ourLord Jesus Christ. 1.9. God is faithful, through whom you were calledinto the fellowship of his Son, Jesus Christ, our Lord. 4.2. Here, moreover, it is required of stewards, thatthey be found faithful. 11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me." |
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| 93. Mishnah, Tamid, None (1st cent. CE - 3rd cent. CE) Tagged with subjects: •ark of the covenant Found in books: Kaplan (2015) 112 |
94. Josephus Flavius, Jewish Antiquities, 3.125, 10.145, 10.184, 14.71-14.72, 14.482-14.483, 18.85, 27.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ark of the covenant •ark of the covenant, atonement, day of Found in books: Allison (2018) 132, 150, 151, 403, 405 | 3.125. The first veil was ten cubits every way, and this they spread over the pillars which parted the temple, and kept the most holy place concealed within; and this veil was that which made this part not visible to any. Now the whole temple was called The Holy Place: but that part which was within the four pillars, and to which none were admitted, was called The Holy of Holies. 10.145. Accordingly, he came to Jerusalem in the eleventh year of king Zedekiah, and pillaged the temple, and carried out the vessels of God, both gold and silver, and particularly that large laver which Solomon dedicated, as also the pillars of brass, and their chapiters, with the golden tables and the candlesticks; 10.184. Now as to Shalmanezer, he removed the Israelites out of their country, and placed therein the nation of the Cutheans, who had formerly belonged to the inner parts of Persia and Media, but were then called Samaritans, by taking the name of the country to which they were removed; but the king of Babylon, who brought out the two tribes, placed no other nation in their country, by which means all Judea and Jerusalem, and the temple, continued to be a desert for seventy years; 14.71. of the Jews there fell twelve thousand, but of the Romans very few. Absalom, who was at once both uncle and father-in-law to Aristobulus, was taken captive; and no small enormities were committed about the temple itself, which, in former ages, had been inaccessible, and seen by none; 14.72. for Pompey went into it, and not a few of those that were with him also, and saw all that which it was unlawful for any other men to see but only for the high priests. There were in that temple the golden table, the holy candlestick, and the pouring vessels, and a great quantity of spices; and besides these there were among the treasures two thousand talents of sacred money: yet did Pompey touch nothing of all this, on account of his regard to religion; and in this point also he acted in a manner that was worthy of his virtue. 14.482. 3. And now Herod having overcome his enemies, his care was to govern those foreigners who had been his assistants, for the crowd of strangers rushed to see the temple, and the sacred things in the temple; 14.483. but the king, thinking a victory to be a more severe affliction than a defeat, if any of those things which it was not lawful to see should be seen by them, used entreaties and threatenings, and even sometimes force itself, to restrain them. 18.85. 1. But the nation of the Samaritans did not escape without tumults. The man who excited them to it was one who thought lying a thing of little consequence, and who contrived every thing so that the multitude might be pleased; so he bid them to get together upon Mount Gerizzim, which is by them looked upon as the most holy of all mountains, and assured them, that when they were come thither, he would show them those sacred vessels which were laid under that place, because Moses put them there. |
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95. Josephus Flavius, Jewish War, 1.152-1.153, 2.321, 5.225, 5.375-5.389, 6.389 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ark of the covenant •ark of the covenant, Found in books: Allison (2018) 150, 152; Bay (2022) 283 | 1.152. 6. But there was nothing that affected the nation so much, in the calamities they were then under, as that their holy place, which had been hitherto seen by none, should be laid open to strangers; for Pompey, and those that were about him, went into the temple itself whither it was not lawful for any to enter but the high priest, and saw what was reposited therein, the candlestick with its lamps, and the table, and the pouring vessels, and the censers, all made entirely of gold, as also a great quantity of spices heaped together, with two thousand talents of sacred money. 1.153. Yet did not he touch that money, nor any thing else that was there reposited; but he commanded the ministers about the temple, the very next day after he had taken it, to cleanse it, and to perform their accustomed sacrifices. Moreover, he made Hyrcanus high priest, as one that not only in other respects had showed great alacrity, on his side, during the siege, but as he had been the means of hindering the multitude that was in the country from fighting for Aristobulus, which they were otherwise very ready to have done; by which means he acted the part of a good general, and reconciled the people to him more by benevolence than by terror. 2.321. 4. At this time it was that every priest, and every servant of God, brought out the holy vessels, and the ornamental garments wherein they used to minister in sacred things.—The harpers also, and the singers of hymns, came out with their instruments of music, and fell down before the multitude, and begged of them that they would preserve those holy ornaments to them, and not provoke the Romans to carry off those sacred treasures. 5.225. Before this temple stood the altar, fifteen cubits high, and equal both in length and breadth; each of which dimensions was fifty cubits. The figure it was built in was a square, and it had corners like horns; and the passage up to it was by an insensible acclivity. It was formed without any iron tool, nor did any such iron tool so much as touch it at any time. 5.375. 4. While Josephus was making this exhortation to the Jews, many of them jested upon him from the wall, and many reproached him; nay, some threw their darts at him: but when he could not himself persuade them by such open good advice, he betook himself to the histories belonging to their own nation, 5.376. and cried out aloud, “O miserable creatures! are you so unmindful of those that used to assist you, that you will fight by your weapons and by your hands against the Romans? When did we ever conquer any other nation by such means? 5.377. and when was it that God, who is the Creator of the Jewish people, did not avenge them when they had been injured? Will not you turn again, and look back, and consider whence it is that you fight with such violence, and how great a Supporter you have profanely abused? Will not you recall to mind the prodigious things done for your forefathers and this holy place, and how great enemies of yours were by him subdued under you? 5.378. I even tremble myself in declaring the works of God before your ears, that are unworthy to hear them; however, hearken to me, that you may be informed how you fight not only against the Romans, but against God himself. 5.379. In old times there was one Necao, king of Egypt, who was also called Pharaoh; he came with a prodigious army of soldiers, and seized queen Sarah, the mother of our nation. 5.380. What did Abraham our progenitor then do? Did he defend himself from this injurious person by war, although he had three hundred and eighteen captains under him, and an immense army under each of them? Indeed he deemed them to be no number at all without God’s assistance, and only spread out his hands towards this holy place, which you have now polluted, and reckoned upon him as upon his invincible supporter, instead of his own army. 5.381. Was not our queen sent back, without any defilement, to her husband, the very next evening?—while the king of Egypt fled away, adoring this place which you have defiled by shedding thereon the blood of your own countrymen; and he also trembled at those visions which he saw in the night season, and bestowed both silver and gold on the Hebrews, as on a people beloved by God. 5.382. Shall I say nothing, or shall I mention the removal of our fathers into Egypt, who, when they were used tyrannically, and were fallen under the power of foreign kings for four hundred years together, and might have defended themselves by war and by fighting, did yet do nothing but commit themselves to God? 5.383. Who is there that does not know that Egypt was overrun with all sorts of wild beasts, and consumed by all sorts of distempers? how their land did not bring forth its fruit? how the Nile failed of water? how the ten plagues of Egypt followed one upon another? and how by those means our fathers were sent away under a guard, without any bloodshed, and without running any dangers, because God conducted them as his peculiar servants? 5.384. Moreover, did not Palestine groan under the ravage the Assyrians made, when they carried away our sacred ark? asdid their idol Dagon, and as also did that entire nation of those that carried it away, 5.385. how they were smitten with a loathsome distemper in the secret parts of their bodies, when their very bowels came down together with what they had eaten, till those hands that stole it away were obliged to bring it back again, and that with the sound of cymbals and timbrels, and other oblations, in order to appease the anger of God for their violation of his holy ark. 5.386. It was God who then became our General, and accomplished these great things for our fathers, and this because they did not meddle with war and fighting, but committed it to him to judge about their affairs. 5.387. When Sennacherib, king of Assyria, brought along with him all Asia, and encompassed this city round with his army, did he fall by the hands of men? 5.388. were not those hands lifted up to God in prayers, without meddling with their arms, when an angel of God destroyed that prodigious army in one night? when the Assyrian king, as he rose the next day, found a hundred fourscore and five thousand dead bodies, and when he, with the remainder of his army, fled away from the Hebrews, though they were unarmed, and did not pursue them. 5.389. You are also acquainted with the slavery we were under at Babylon, where the people were captives for seventy years; yet were they not delivered into freedom again before God made Cyrus his gracious instrument in bringing it about; accordingly they were set free by him, and did again restore the worship of their Deliverer at his temple. 6.389. He also delivered to him the veils and the garments, with the precious stones, and a great number of other precious vessels that belonged to their sacred worship. |
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96. Mishnah, Shekalim, 6.1-6.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •ark of the covenant •temple, ark of the covenant Found in books: Simon-Shushan (2012) 216| 6.1. "שְלשָׁה עָשָר שוֹפָרוֹת, שְלשָה עָשָר שֻלְחָנוֹת, שְׁלשׁ עֶשְׂרֵה הִשְׁתַּחֲוָיוֹת, הָיוּ בַּמִקְדָּשׁ. שֶׁל בֵּית רַבָּן גַּמְלִיאֵל וְשֶׁל בֵּית רַבִּי חֲנַנְיָא סְגַן הַכֹּהֲנִים הָיוּ מִשְׁתַּחֲוִין אַרְבַּע עֶשְׂרֵה. וְהֵיכָן הָיְתָה יְתֵרָה, כְּנֶגֶד דִּיר הָעֵצִים, שֶׁכֵּן מָסֹרֶת בְּיָדָם מֵאֲבוֹתֵיהֶם שֶׁשָּׁם הָאָרוֹן נִגְנַז:", 6.2. "מַעֲשֶׂה בְּכֹהֵן אֶחָד שֶׁהָיָה מִתְעַסֵּק, וְרָאָה הָרִצְפָּה שֶׁהִיא מְשֻׁנָּה מֵחֲבֵרוֹתֶיהָ. בָּא וְאָמַר לַחֲבֵרוֹ. לֹא הִסְפִּיק לִגְמֹר אֶת הַדָּבָר עַד שֶׁיָּצְתָה נִשְׁמָתוֹ, וְיָדְעוּ בְיִחוּד שֶׁשָּׁם הָאָרוֹן נִגְנַז:", | 6.1. "There were in the Temple thirteen chests, thirteen tables and thirteen prostrations. [Members] of the household of Rabban Gamaliel and of Rabbi Haiah the chief of the priests used would prostrate fourteen [times. And where was the additional [prostration]? In front of the wood storage yard, for they had a tradition from their forefathers that the Ark was hidden there.", 6.2. "It once happened that a priest who was busy [there] noticed that the floor [of the wood storage area] was different from the others. He went and told it to his friend but before he had time to finish his words his soul departed. Then they knew for certain that there the Ark was hidden.", |
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| 97. Mishnah, Yadayim, 4.13 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •synagogues, ark of the covenant Found in books: Poorthuis Schwartz and Turner (2009) 484 |
98. New Testament, 2 Timothy, 3.8-3.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mediator, of the covenant Found in books: Morgan (2022) 78| 3.8. ὃν τρόπον δὲ Ἰαννῆς καὶ Ἰαμβρῆς ἀντέστησαν Μωυσεῖ, οὕτως καὶ οὗτοι ἀνθίστανται τῇ ἀληθείᾳ, ἄνθρωποι κατεφθαρμένοι τὸν νοῦν, ἀδόκιμοι περὶ τὴν πίστιν. 3.9. ἀλλʼ οὐ προκόψουσιν ἐπὶ πλεῖον, ἡ γὰρ ἄνοια αὐτῶν ἔκδη λος ἔσται πᾶσιν, ὡς καὶ ἡ ἐκείνων ἐγένετο. | 3.8. Even as Jannes and Jambres opposed Moses, so do these also oppose the truth; men corrupted in mind, reprobate concerning the faith. 3.9. But they will proceed no further. For their folly will be evident to all men, as theirs also came to be. |
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99. New Testament, 1 John, 2.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ark of the covenant, atonement, day of Found in books: Allison (2018) 409| 2.8. πάλιν ἐντολὴν καινὴν γράφω ὑμῖν, ὅ ἐστιν ἀληθὲς ἐν αὐτῷ καὶ ἐν ὑμῖν, ὅτι ἡ σκοτία παράγεται καὶ τὸ φῶς τὸ ἀληθινὸν ἤδη φαίνει. | 2.8. Again, I write a new commandment to you, which is true in him and in you; because the darkness is passing away, and the true light already shines. |
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100. New Testament, Acts, 3.22, 7.37, 7.43, 13.39, 26.22-26.23, 28.23 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mediator, of the covenant •ark of the covenant, Found in books: Bay (2022) 283; Morgan (2022) 78| 3.22. Μωυσῆς μὲν εἶπεν ὅτι Προφήτην ὑμῖν ἀναστήσει Κύριος ὁ θεὸς ἐκ τῶν ἀδελφῶν ὑμῶν ὡς ἐμέ· αὐτοῦ ἀκούσεσθε κατὰ πάντα ὅσα ἂν λαλήσῃ πρὸς ὑμᾶς. 7.37. οὗτός ἐστιν ὁ Μωυσῆς ὁ εἴπας τοῖς υἱοῖς Ἰσραήλ Προφήτην ὑμῖν ἀναστήσει ὁ θεὸς ἐκ τῶν ἀδελφῶν ὑμῶν 7.43. 13.39. ἐν νόμῳ Μωυσέως δικαιωθῆναι ἐν τούτῳ πᾶς ὁ πιστεύων δικαιοῦται. 26.22. ἐπικουρίας οὖν τυχὼν τῆς ἀπὸ τοῦ θεοῦ ἄχρι τῆς ἡμέρας ταύτης ἕστηκα μαρτυρόμενος μικρῷ τε καὶ μεγάλῳ, οὐδὲν ἐκτὸς λέγων ὧν τε οἱ προφῆται ἐλάλησαν μελλόντων γίνεσθαι καὶ Μωυσῆς, 26.23. εἰ παθητὸς ὁ χριστός, εἰ πρῶτος ἐξ ἀναστάσεως νεκρῶν φῶς μέλλει καταγγέλλειν τῷ τε λαῷ καὶ τοῖς ἔθνεσιν. 28.23. Ταξάμενοι δὲ αὐτῷ ἡμέραν ἦλθαν πρὸς αὐτὸν εἰς τὴν ξενίαν πλείονες, οἷς ἐξετίθετο διαμαρτυρόμενος τὴν βασιλείαν τοῦ θεοῦ πείθων τε αὐτοὺς περὶ τοῦ Ἰησοῦ ἀπό τε τοῦ νόμου Μωυσέως καὶ τῶν προφητῶν ἀπὸ πρωὶ ἕως ἑσπέρας. | 3.22. For Moses indeed said to the fathers, 'The Lord God will raise up a prophet to you from among your brothers, like me. You shall listen to him in all things whatever he says to you. 7.37. This is that Moses, who said to the children of Israel , 'The Lord God will raise up a prophet to you from among your brothers, like me.' 7.43. You took up the tent of Moloch, The star of your god Rephan, The figures which you made to worship. I will carry you away beyond Babylon.' 13.39. and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses. 26.22. Having therefore obtained the help that is from God, I stand to this day testifying both to small and great, saying nothing but what the prophets and Moses did say should come, 26.23. how the Christ must suffer, and how he first by the resurrection of the dead should proclaim light both to these people and to the Gentiles." 28.23. When they had appointed him a day, they came to him into his lodging in great number. He explained to them, testifying about the Kingdom of God, and persuading them concerning Jesus, both from the law of Moses and from the prophets, from morning until evening. |
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101. Mishnah, Yoma, 1.2, 3.4-3.5, 5.1, 7.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •ark of the covenant, atonement, day of Found in books: Allison (2018) 406, 409| 1.2. "כָּל שִׁבְעַת הַיָּמִים הוּא זוֹרֵק אֶת הַדָּם וּמַקְטִיר אֶת הַקְּטֹרֶת וּמֵטִיב אֶת הַנֵּרוֹת וּמַקְרִיב אֶת הָרֹאשׁ וְאֶת הָרֶגֶל. וּשְׁאָר כָּל הַיָּמִים, אִם רָצָה לְהַקְרִיב, מַקְרִיב, שֶׁכֹּהֵן גָּדוֹל מַקְרִיב חֵלֶק בָּרֹאשׁ וְנוֹטֵל חֵלֶק בָּרֹאשׁ: \n", 3.4. "פֵּרְסוּ סָדִין שֶׁל בּוּץ בֵּינוֹ לְבֵין הָעָם. פָּשַׁט, יָרַד וְטָבַל, עָלָה וְנִסְתַּפֵּג. הֵבִיאוּ לוֹ בִגְדֵי זָהָב, וְלָבַשׁ וְקִדֵּשׁ יָדָיו וְרַגְלָיו. הֵבִיאוּ לוֹ אֶת הַתָּמִיד. קְרָצוֹ, וּמֵרַק אַחֵר שְׁחִיטָה עַל יָדוֹ. קִבֵּל אֶת הַדָּם וּזְרָקוֹ. נִכְנַס לְהַקְטִיר קְטֹרֶת שֶׁל שַׁחַר, וּלְהֵטִיב אֶת הַנֵּרוֹת, וּלְהַקְרִיב אֶת הָרֹאשׁ וְאֶת הָאֵבָרִים וְאֶת הַחֲבִתִּין וְאֶת הַיָּיִן: \n", 3.5. "קְטֹרֶת שֶׁל שַׁחַר הָיְתָה קְרֵבָה בֵּין דָּם לָאֵבָרִים. שֶׁל בֵּין הָעַרְבַּיִם, בֵּין אֵבָרִים לַנְּסָכִים. אִם הָיָה כֹהֵן גָּדוֹל זָקֵן אוֹ אִסְטְנִיס, מְחַמִּין לוֹ חַמִּין וּמְטִילִין לְתוֹךְ הַצּוֹנֵן, כְּדֵי שֶׁתָּפוּג צִנָּתָן: \n", 5.1. "הוֹצִיאוּ לוֹ אֶת הַכַּף וְאֶת הַמַּחְתָּה, וְחָפַן מְלֹא חָפְנָיו וְנָתַן לְתוֹךְ הַכַּף, הַגָּדוֹל לְפִי גָדְלוֹ, וְהַקָּטָן לְפִי קָטְנוֹ, וְכָךְ הָיְתָה מִדָּתָהּ. נָטַל אֶת הַמַּחְתָּה בִּימִינוֹ וְאֶת הַכַּף בִּשְׂמֹאלוֹ. הָיָה מְהַלֵּךְ בַּהֵיכָל, עַד שֶׁמַּגִּיעַ לְבֵין שְׁתֵּי הַפָּרֹכוֹת הַמַּבְדִּילוֹת בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקָּדָשִׁים, וּבֵינֵיהֶן אַמָּה. רַבִּי יוֹסֵי אוֹמֵר, לֹא הָיְתָה שָׁם אֶלָּא פָרֹכֶת אַחַת בִּלְבָד, שֶׁנֶּאֱמַר (שמות כו), וְהִבְדִּילָה הַפָּרֹכֶת לָכֶם בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקָּדָשִׁים. הַחִיצוֹנָה הָיְתָה פְרוּפָה מִן הַדָּרוֹם, וְהַפְּנִימִית מִן הַצָּפוֹן. מְהַלֵּךְ בֵּינֵיהֶן, עַד שֶׁמַּגִּיעַ לַצָּפוֹן. הִגִּיעַ לַצָּפוֹן, הוֹפֵךְ פָּנָיו לַדָּרוֹם, מְהַלֵּךְ לִשְׂמֹאלוֹ עִם הַפָּרֹכֶת עַד שֶׁהוּא מַגִּיעַ לָאָרוֹן. הִגִּיעַ לָאָרוֹן. נוֹתֵן אֶת הַמַּחְתָּה בֵּין שְׁנֵי הַבַּדִּים. צָבַר אֶת הַקְּטֹרֶת עַל גַּבֵּי גֶחָלִים, וְנִתְמַלֵּא כָל הַבַּיִת כֻּלּוֹ עָשָׁן. יָצָא וּבָא לוֹ בְדֶרֶךְ בֵּית כְּנִיסָתוֹ, וּמִתְפַּלֵּל תְּפִלָּה קְצָרָה בַּבַּיִת הַחִיצוֹן, וְלֹא הָיָה מַאֲרִיךְ בִּתְפִלָּתוֹ, שֶׁלֹּא לְהַבְעִית אֶת יִשְׂרָאֵל: \n", 7.4. "קִדֵּשׁ יָדָיו וְרַגְלָיו, וּפָשַׁט וְיָרַד וְטָבַל וְעָלָה וְנִסְתַּפֵּג. הֵבִיאוּ לוֹ בִגְדֵי לָבָן, וְלָבַשׁ, וְקִדֵּשׁ יָדָיו וְרַגְלָיו. נִכְנַס לְהוֹצִיא אֶת הַכַּף וְאֶת הַמַּחְתָּה. קִדֵּשׁ יָדָיו וְרַגְלָיו, וּפָשַׁט וְיָרַד וְטָבָל, עָלָה וְנִסְתַּפֵּג. הֵבִיאוּ לוֹ בִגְדֵי זָהָב וְלָבַשׁ, וְקִדֵּשׁ יָדָיו וְרַגְלָיו, וְנִכְנַס לְהַקְטִיר קְטֹרֶת שֶׁל בֵּין הָעַרְבַּיִם וּלְהֵטִיב אֶת הַנֵּרוֹת, וְקִדֵּשׁ יָדָיו וְרַגְלָיו, וּפָשַׁט. הֵבִיאוּ לוֹ בִגְדֵי עַצְמוֹ, וְלָבַשׁ. וּמְלַוִּין אוֹתוֹ עַד בֵּיתוֹ. וְיוֹם טוֹב הָיָה עוֹשֶׂה לְאוֹהֲבָיו בְּשָׁעָה שֶׁיָּצָא בְשָׁלוֹם מִן הַקֹּדֶשׁ: \n", | 1.2. "All seven days he sprinkles the blood and burns the incense and cleans lamps and offers the head and the leg; And on all other days if he wants he offers, for the high priest is first in offering a portion and has first place in taking a portion.", 3.4. "They spread out a linen sheet between him and the people. He stripped off [his clothes], went down and immersed himself, came up and dried himself. They brought him the golden garments, he put them on and sanctified his hands and feet. They brought him the tamid. He made the required cut and some one else finished it for him. He received the blood and sprinkled it. He went inside to smoke the morning incense and to trim the lamps; And to offer up the head and the limbs and the griddle cakes and the wine.", 3.5. "The morning incense was offered up between the blood and the limbs, The dusk [incense was offered] between the limbs and the drink-offerings. If the high priest was either old or of delicate health warm water they would heat some water for him and pour into the cold [water], to temper its coldness.", 5.1. "They brought out to him the ladle and the pan and he took two hands full [of incense] and put it into the ladle, a large [high priest] according to his size, a small one according to his size and thus was its measure. He took the pan in his right hand and the ladle in his left hand. He walked through the Hechal until he came to the place between the two curtains which separated the Holy from the Holy of Holies; between them was [a space of] one cubit. Rabbi Yose says: there was but one curtain, as it is said: “And the curtain shall serve you as a partition between the Holy and the Holy of Holies” (Exodus 26:33). The outer curtain was looped on the south side and the inner curtain on the north side. He walked along between them until he reached the north side. When he reached the north side he turned round to the south and went on along the curtain, to his left, until he reached the Ark. When he reached the Ark he put the pan of burning coals between the two poles. He heaped up the incense upon the coals and the whole house became full with smoke. He came out by the way he entered and in the outer house he uttered a short prayer. He did not make the prayer long so as not to frighten Israel.", 7.4. "He then sanctified his hands and feet, stripped off his clothes, went down and immersed himself, came up and dried himself. They brought him the white clothes, he put them on and sanctified his hands and his feet. Then he went in to bring out the ladle and the fire-pan. He then sanctified his hands and feet, stripped off his clothes, went down and immersed himself, came up and dry himself. They brought him the golden clothes, he put them on, sanctified his hands and feet, and went in to burn up the dusk incense, and takes care of the lamp. He sanctified his hands and feet and stripped, went down, immersed himself, came up and dried himself. They brought him his own clothes and he put them on. And they would accompany him to his house. And he would make a day of festivity for his friends whenever he came out of the Holy [of Holies] in peace.", |
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102. Josephus Flavius, Against Apion, 1.198 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 152 | 1.198. There is about the middle of the city, a wall of stone, the length of which is five hundred feet, and the breadth a hundred cubits, with double cloisters; wherein there is a square altar, not made of hewn stone, but composed of white stones gathered together, having each side twenty cubits long, and its altitude ten cubits. Hard by it is a large edifice, wherein there is an altar and a candlestick, both of gold, and in weight two talents; |
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103. New Testament, Apocalypse, 2.17, 4.8, 5.8, 7.1-7.3, 8.3-8.4, 9.14-9.15, 12.16, 15.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ark of the covenant •ark of the covenant, atonement, day of •mediator, of the covenant Found in books: Allison (2018) 135, 150, 171, 406, 409; Morgan (2022) 78| 2.17. Ὁ ἔχων οὖς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. Τῷ νικῶντι δώσω αὐτῷ τοῦ μάννα τοῦ κεκρυμμένου, καὶ δώσω αὐτῷ ψῆφον λευκήν, καὶ ἐπὶ τὴν ψῆφονὄνομα καινὸνγεγραμμένον ὃ οὐδεὶς οἶδεν εἰ μὴ ὁ λαμβάνων. 4.8. καὶ τὰ τέσσερα ζῷα,ἓν καθʼ ἓναὐτῶν ἔχωνἀνὰ πτέρυγας ἕξ, κυκλόθενκαὶ ἔσωθενγέμουσιν ὀφθαλμῶν·καὶ ἀνάπαυσιν οὐκ ἔχουσιν ἡμέρας καὶ νυκτὸς λέγοντες Ἅγιος ἅγιος ἅγιος Κύριος, ὁ θεός, ὁ παντοκράτωρ, ὁ ἦν καὶ ὁ ὤν καὶ ὁ ἐρχόμενος. 5.8. Καὶ ὅτε ἔλαβεν τὸ βιβλίον, τὰ τέσσερα ζῷα καὶ οἱ εἴκοσι τέσσαρες πρεσβύτεροι ἔπεσαν ἐνώπιον τοῦ ἀρνίου, ἔχοντες ἕκαστος κιθάραν καὶ φιάλας χρυσᾶς γεμούσαςθυμιαμάτων,αἵ εἰσιναἱ προσευχαὶτῶν ἁγίων· 7.1. Μετὰ τοῦτο εἶδον τέσσαρας ἀγγέλους ἑστῶταςἐπὶ τὰς τέσσαρας γωνίας τῆς γῆς,κρατοῦνταςτοὺς τέσσαρας ἀνέμουςτῆς γῆς, ἵνα μὴ πνέῃ ἄνεμος ἐπὶ τῆς γῆς μήτε ἐπὶ τῆς θαλάσσης μήτε ἐπὶ πᾶν δένδρον. 7.2. καὶ εἶδον ἄλλον ἄγγελον ἀναβαίνοντα ἀπὸἀνατολῆς ἡλίου, ἔχοντα σφραγῖδα θεοῦ ζῶντος, καὶ ἔκραξεν φωνῇ μεγάλῃ τοῖς τέσσαρσιν ἀγγέλοις οἷς ἐδόθη αὐτοῖς ἀδικῆσαι τὴν γῆν καὶ τὴν θάλασσαν, 7.3. λέγων Μὴ ἀδικήσητε τὴν γῆν μήτε τὴν θάλασσαν μήτε τὰ δένδρα, ἄχρισφραγίσωμεντοὺς δούλους τοῦ θεοῦ ἡμῶνἐπὶ τῶν μετώπωναὐτῶν. 8.3. Καὶ ἄλλος ἄγγελος ἦλθεν καὶἐστάθη ἐπὶ τοῦ θυσιαστηρίουἔχων λιβανωτὸν χρυσοῦν, καὶ ἐδόθη αὐτῷθυμιάματαπολλὰ ἵνα δώσειταῖς προσευχαῖςτῶν ἁγίων πάντων ἐπὶ τὸ θυσιαστήριον τὸ χρυσοῦν τὸ ἐνώπιον τοῦ θρόνου. 8.4. καὶ ἀνέβη ὁ καπνὸςτῶν θυμιαμάτων ταῖς προσευχαῖςτῶν ἁγίων ἐκ χειρὸς τοῦ ἀγγέλου ἐνώπιον τοῦ θεοῦ. 9.14. λέγοντα τῷ ἕκτῳ ἀγγέλῳ, ὁ ἔχων τὴν σάλπιγγα, Λῦσον τοὺς τέσσαρας ἀγγέλους τοὺς δεδεμένους ἐπὶ τῷ ποταμῷ τῷ μεγάλῳ Εὐφράτῃ. 9.15. καὶ ἐλύθησαν οἱ τέσσαρες ἄγγελοι οἱ ἡτοιμασμένοι εἰς τὴν ὥραν καὶ ἡμέραν καὶ μῆνα καὶ ἐνιαυτόν, ἵνα ἀποκτείνωσιν τὸ τρίτον τῶν ἀνθρώπων. 12.16. καὶ ἐβοήθησεν ἡ γῆ τῇ γυναικί, καὶ ἤνοιξεν ἡ γῆ· τὸ στόμα αὐτῆς καὶ κατέπιεν τὸν ποταμὸν ὃν ἔβαλεν ὁ δράκων ἐκ τοῦ στόματος αὐτοῦ· 15.3. καὶᾁδουσιν τὴν ᾠδὴν Μωυσέως τοῦ δούλου τοῦ θεοῦκαὶ τὴν ᾠδὴν τοῦ ἀρνίου λέγοντες Μεγάλα καὶ θαυμαστὰ τὰ ἔργα σου, κύριε, ὁ θεός, ὁ παντοκράτωρ· δίκαιαι καὶ ἀληθιναὶ αἱ ὁδοί σου, ὁ βασιλεὺς τῶν αἰώνων· | 2.17. He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes, to him I will give of the hidden manna, and I will give him a white stone, and on the stone a new name written, which no one knows but he who receives it. 4.8. The four living creatures, having each one of them six wings, are full of eyes around about and within. They have no rest day and night, saying, "Holy, holy, holy, holy, holy, holy, holy, holy, holy is the Lord God, the Almighty, who was and who is and who is to come!" 5.8. Now when he had taken the book, the four living creatures and the twenty-four elders fell down before the Lamb, each one having a harp, and golden bowls full of incense, which are the prayers of the saints. 7.1. After this, I saw four angels standing at the four corners of the earth, holding the four winds of the earth, so that no wind would blow on the earth, or on the sea, or on any tree. 7.2. I saw another angel ascend from the sunrise, having the seal of the living God. He cried with a loud voice to the four angels to whom it was given to harm the earth and the sea, 7.3. saying, "Don't harm the earth, neither the sea, nor the trees, until we have sealed the bondservants of our God on their foreheads!" 8.3. Another angel came and stood over the altar, having a golden censer. Much incense was given to him, that he should add it to the prayers of all the saints on the golden altar which was before the throne. 8.4. The smoke of the incense, with the prayers of the saints, went up before God out of the angel's hand. 9.14. saying to the sixth angel who had one trumpet, "Free the four angels who are bound at the great river Euphrates!" 9.15. The four angels were freed who had been prepared for that hour and day and month and year, so that they would kill one third of mankind. 12.16. The earth helped the woman, and the earth opened its mouth and swallowed up the river which the dragon spewed out of his mouth. 15.3. They sang the song of Moses, the servant of God, and the song of the Lamb, saying, "Great and marvelous are your works, Lord God, the Almighty; Righteous and true are your ways, you King of the nations. |
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| 104. Mishnah, Shabbat, 19 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •circumcision blood, thesis of hoffmans covenant of blood Found in books: Cohen (2010) 437 |
| 105. Ps.-Philo, Biblical Antiquities, 26.12-26.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 132, 152, 157 |
| 106. Tosefta, Bava Qamma, 7.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ark of the covenant Found in books: Nikolsky and Ilan (2014) 76 |
107. Tosefta, Berachot, 1.4, 1.9, 6.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ark of the covenant •ark of the covenant, atonement, day of •circumcision blood, thesis of hoffmans covenant of blood Found in books: Allison (2018) 406; Cohen (2010) 437; Nikolsky and Ilan (2014) 76| 1.4. "מאימתי קורין את שמע בשחרית אחרים אומרי' כדי שיהא <ממנו> [רואה] חבירו ברחוק ד' אמות ומכירו מצותה עם הנץ החמה כדי שיהא סומך גאולה לתפלה ונמצא מתפלל ביום אמר רבי יהודה פעם אחת הייתי מהלך אחר ר\"ע ואחר ר\"א בן עזריה הגיע זמן קריאת שמע כמדומה אני שנתייאשו מלקרות אלא שעוסקין בצרכי צבור קריתי ושניתי ואח\"כ התחילו הן וכבר נראתה חמה על ראשי ההרים.", 1.9. "אלו ברכות שאין חותמין בהן [בברוך] המברך על הפירות ועל המצות ברכת <המזון> [הזימון] וברכה אחרונה שבברכת המזון ר\"י הגלילי היה חותם בברכה אחרונה שבבהמ\"ז ומאריך בה.", 6.13. "דוסתאי ברבי ינאי אמר משום ר\"מ הרי הוא אומר ביצחק (בראשית כו) וברכתיך והרבתי את זרעך דרש יצחק הואיל ואין ברכה שורה אלא במעשה ידיו עמד וזרע שנא' (שם) ויזרע יצחק בארץ ההיא וימצא [וגו' מאה מנין מאה שערים מאה דגנים ומאה דגנים ששערום מאה פעמים ונמצא על אחת מאה במה ששיערו].", | |
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108. Tosefta, Demai, 2.10, 2.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •oath, of the covenant Found in books: Schiffman (1983) 99| 2.13. "לא יאמר אדם חבר לעם הארץ הולך ככר זו ותן לפלוני חבר שאין משלחין טהרות ביד עם הארץ חבר שאמר לו עם הארץ הולך ככר זו והולך לפלוני ע\"ה לא יתן לו שאין מוסרין טהרות לעם הארץ.", | |
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109. Tosefta, Niddah, 1.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ark of the covenant Found in books: Nikolsky and Ilan (2014) 76| 1.5. "תינוקת שלא הגיע זמנה לראות וראתה ראייה ראשונה ושניה דיה שעתה שלישית מטמאה מעת לעת הפסיקה ב' שעות וראתה דיה שעתה או שהגיע זמנה לראות וראתה ראייה ראשונה ושניה מטמאה מעת לעת והשלישית דיה שעתה. הפסיקה ג' שעות וראתה מטמאה מעת לעת. ואימתי ראויה לראות משתביא שתי שערות. אמר רבי אליעזר מעשה בריבה אחת בהיתלו שהגיע זמנה לראות הפסיקה ג' עונות ובא מעשה לפני חכמים ואמרו דיה שעתה אמרו לו הוראת שעה היתה.", | |
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| 110. Tosefta, Oholot, 3.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ark of the covenant Found in books: Nikolsky and Ilan (2014) 76 |
| 111. Tosefta, Sanhedrin, 13.12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 157 |
112. Tosefta, Sotah, 13.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ark of the covenant •jerusalem, ark of the covenant •temple, ark of the covenant •priests, ark of the covenant Found in books: Allison (2018) 134; Simon-Shushan (2012) 217| 13.1. "עד ימיו היה פטיש מכה בירושלים בחולו של מועד אף הוא גזר על הודאי וביטל את הדמאי לפי ששלח [לכל עיירות ישראל מצאן שאין מפרישין אלא תרומה גדולה בלבד מעשר ראשון ומעשר שני מקצתן מפרישין ומקצתן אין מפרישין אמר להם יוחנן כהן גדול הואיל ותרומה גדולה עון מיתה ותרומת מעשר טבל עון מיתה יהא אדם קורא שם לתרומה תרומת מעשר ונותנן לכהן ומעשר שני מחללו על המעות והשאר מעשר ומעשר עני] המוציא מחבירו עליו הראיה. ", 13.1. "משנבנה בית ראשון נגנז אוהל מועד ונגנז עמו [קרסיו] קרשיו ובריחיו ועמודיו ואדניו [ואעפ\"כ] שלא היו משתמשין אלא בשלחן שעשה משה ומנורה שעשה משה לא היתה צריכה שמן המשחה שקדושה הראשונה קדשה לשעתה וקדשה לעתיד לבא.", | |
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113. Tosefta, Sukkah, 2.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ark of the covenant Found in books: Nikolsky and Ilan (2014) 76| 2.1. "ארבעה מינין הללו כשם שאין פוחתין [מהם] כך אין מוסיפין עליהם [אם אין לו אתרוג לא יטול עמו רמון פריש] ולא דבר אחר היו כמושין כשרין יבשין פסולין ר' יהודה אומר אם היו יבשין כשרין אמר רבי יהודה מעשה באנשי כרכין שהיו מורישין לולביהן [לבניהן] בשעת הדחק אמרו לו אין שעת הדחק ראיה.", 2.1. "שלוחי מצוה פטורין מן הסוכה אע\"פ שאמרו אין שבחו של אדם להניח [את] ביתו ברגל מעשה ברבי אלעי שהלך [אצל ר\"א ללוד] אמר לו [מה זה] אלעי [אי אתה משובתי הרגל לא אמרו אין שבחו של אדם להניח ביתו] ברגל משום שנאמר (דברים טז) ושמחת בחגך.", | 2.1. "Those out on a religious mission are exempt from [the mitzvah of living in] the sukkah, however it is said: \"It is no praise for a man to leave his house during the festival.\" There is a story of Rabbi Ilai, that he went to visit Rabbi Elieser in Lud. He said to him, What does this mean, Ilai? Are you not one of those who rest on the festival? Is it not said, It is no praise for man to leave his house during the festival since it is said, And thou shalt rejoice, thou and thy house?", |
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114. Tosefta, Kippurim, 1.4, 2.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 134; Nikolsky and Ilan (2014) 76| 1.4. "למה מפרישין כהן אחר תחתיו שמא יארע בו פסול ישמש תחתיו וכהן גדול חוזר לכהונה גדולה וזה ששימש תחתיו כל מצות כהונה גדולה עליו דברי רבי מאיר רבי יוסי אומר אע\"פ שאמרו כל מצות כהונה גדולה עליו אינו כשר לא לכהן גדול ולא לכהן הדיוט אמר רבי יוסי מעשה ביוסף בן [אילים מצפורי ששימש תחת כהן גדול שעה אחת ולא היה כשר לא לכהן גדול ולא לכהן הדיוט כשיצא] אמר למלך פר ושעיר [שקרבו] היום משל מי [היו משלי או משל כהן גדול] ידע המלך על מה אמר לו [מה זה בן אילים] לא דייך ששימשת [תחת כהן גדול] שעה אחת לפני מי שאמר והיה העולם אלא שאתה מבקש ליטול לך כהונה גדולה באותה שעה ידע [בן אילים] שהוסע מן הכהונה גדולה.", | |
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115. Clement of Rome, 1 Clement, 34.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ark of the covenant, atonement, day of Found in books: Allison (2018) 406| 34.6. λέγει γὰρ Dan. 7, 10; Is. 6, 9 ἡ γραφή: Μύριαι μυριάδες παρειστήκεισαν αὐτῷ, καὶ χίλιαι χιλιάδες ἐλειτούργουν αὐτῷ, καὶ ἐκέκραγον, Ἅγιος, ἅγιος, ἅγιος κύριος σαβαώθ, πλήρης πᾶσα ἡ κτίσις τῆς δόξης αὐτοῦ. | |
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| 116. Cornutus, De Natura Deorum, 3.10-3.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ark of the covenant, atonement, day of Found in books: Allison (2018) 406 |
| 117. Anon., 2 Baruch, 6.4-6.10, 35.2, 51.11, 77.17-77.26, 78.1-78.7, 85.2, 87.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Allison (2018) 44, 132, 134, 135, 139, 150, 157, 171 |
118. Mishnah, Taanit, 4.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •ark of the covenant, atonement, day of Found in books: Allison (2018) 403| 4.8. "אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, לֹא הָיוּ יָמִים טוֹבִים לְיִשְׂרָאֵל כַּחֲמִשָּׁה עָשָׂר בְּאָב וּכְיוֹם הַכִּפּוּרִים, שֶׁבָּהֶן בְּנוֹת יְרוּשָׁלַיִם יוֹצְאוֹת בִּכְלֵי לָבָן שְׁאוּלִין, שֶׁלֹּא לְבַיֵּשׁ אֶת מִי שֶׁאֵין לוֹ. כָּל הַכֵּלִים טְעוּנִין טְבִילָה. וּבְנוֹת יְרוּשָׁלַיִם יוֹצְאוֹת וְחוֹלוֹת בַּכְּרָמִים. וּמֶה הָיוּ אוֹמְרוֹת, בָּחוּר, שָׂא נָא עֵינֶיךָ וּרְאֵה, מָה אַתָּה בוֹרֵר לָךְ. אַל תִּתֵּן עֵינֶיךָ בַנּוֹי, תֵּן עֵינֶיךָ בַמִּשְׁפָּחָה. שֶׁקֶר הַחֵן וְהֶבֶל הַיֹּפִי, אִשָּׁה יִרְאַת ה' הִיא תִתְהַלָּל (משלי לא). וְאוֹמֵר, תְּנוּ לָהּ מִפְּרִי יָדֶיהָ, וִיהַלְלוּהָ בַשְּׁעָרִים מַעֲשֶׂיהָ. וְכֵן הוּא אוֹמֵר, צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה בָּעֲטָרָה שֶׁעִטְּרָה לּוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ (שיר השירים ג). בְּיוֹם חֲתֻנָּתוֹ, זֶה מַתַּן תּוֹרָה. וּבְיוֹם שִׂמְחַת לִבּוֹ, זֶה בִּנְיַן בֵּית הַמִּקְדָּשׁ, שֶׁיִּבָּנֶה בִמְהֵרָה בְיָמֵינוּ. אָמֵן: \n", | 4.8. "Section one: Rabbi Shimon ben Gamaliel said: There were no days of joy in Israel greater than the fifteenth of Av and Yom Kippur. Section two: On these days the daughters of Jerusalem would go out in borrowed white garments in order not to shame any one who had none. All these garments required immersion. The daughters of Jerusalem come out and dance in the vineyards. What would they say? Young man, lift up your eyes and see what you choose for yourself. Do not set your eyes on beauty but set your eyes on the family. “Grace is deceitful, and beauty is vain, but a woman that fears the Lord, she shall be praised” (Proverbs 31:30). And it further says, “Give her of the fruit of her hands; and let her works praise her in the gates” (ibid, 31:31). Section three: Similarly it says, “O maidens of Zion, go forth and gaze upon King Solomon wearing the crown that his mother gave him on his wedding day, on the day of the gladness of his heart” (Song of Songs 3:11). “On his wedding day”: this refers to Matan Torah (the Giving of the Torah). “And on the day of the gladness of his heart”: this refers to the building of the Temple; may it be rebuilt speedily in our days, Amen.", |
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119. New Testament, John, 1.9, 1.45, 5.45-5.47, 8.31-8.59, 19.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ark of the covenant, atonement, day of •mediator, of the covenant •ark of the covenant / of god / of the lord Found in books: Allison (2018) 409; Morgan (2022) 78; Zawanowska and Wilk (2022) 167| 1.9. Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. 1.45. εὑρίσκει Φίλιππος τὸν Ναθαναὴλ καὶ λέγει αὐτῷ Ὃν ἔγραψεν Μωυσῆς ἐν τῷ νόμῳ καὶ οἱ προφῆται εὑρήκαμεν, Ἰησοῦν υἱὸν τοῦ Ἰωσὴφ τὸν ἀπὸ Ναζαρέτ. 5.45. μὴ δοκεῖτε ὅτι ἐγὼ κατηγορήσω ὑμῶν πρὸς τὸν πατέρα· ἔστιν ὁ κατηγορῶν ὑμῶν Μωυσῆς, εἰς ὃν ὑμεῖς ἠλπίκατε. 5.46. εἰ γὰρ ἐπιστεύετε Μωυσεῖ, ἐπιστεύετε ἂν ἐμοί, περὶ γὰρ ἐμοῦ ἐκεῖνος ἔγραψεν. 5.47. εἰ δὲ τοῖς ἐκείνου γράμμασιν οὐ πιστεύετε, πῶς τοῖς ἐμοῖς ῥήμασιν πιστεύσετε; 8.31. Ἔλεγεν οὖν ὁ Ἰησοῦς πρὸς τοὺς πεπιστευκότας αὐτῷ Ἰουδαίους Ἐὰν ὑμεῖς μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ, ἀληθῶς μαθηταί μού ἐστε, 8.32. καὶ γνώσεσθε τὴν ἀλήθειαν, καὶ ἡ ἀλήθεια ἐλευθερώσει ὑμᾶς. 8.33. ἀπεκρίθησαν πρὸς αὐτόν Σπέρμα Ἀβραάμ ἐσμεν καὶ οὐδενὶ δεδουλεύκαμεν πώποτε· πῶς σὺ λέγεις ὅτι Ἐλεύθεροι γενήσεσθε; 8.34. ἀπεκρίθη αὐτοῖς [ὁ] Ἰησοῦς Ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι πᾶς ὁ ποιῶν τὴν ἁμαρτίαν δοῦλός ἐστιν [τῆς ἁμαρτίας]· 8.35. ὁ δὲ δοῦλος οὐ μένει ἐν τῇ οἰκίᾳ εἰς τὸν αἰῶνα· ὁ υἱὸς μένει εἰς τὸν αἰῶνα. 8.36. ἐὰν οὖν ὁ υἱὸς ὑμᾶς ἐλευθερώσῃ, ὄντως ἐλεύθεροι ἔσεσθε. 8.37. οἶδα ὅτι σπέρμα Ἀβραάμ ἐστε· ἀλλὰ ζητεῖτέ με ἀποκτεῖναι, ὅτι ὁ λόγος ὁ ἐμὸς οὐ χωρεῖ ἐν ὑμῖν. 8.38. ἃ ἐγὼ ἑώρακα παρὰ τῷ πατρὶ λαλῶ· καὶ ὑμεῖς οὖν ἃ ἠκούσατε παρὰ τοῦ πατρὸς ποιεῖτε. 8.39. ἀπεκρίθησαν καὶ εἶπαν αὐτῷ Ὁ πατὴρ ἡμῶν Ἀβραάμ ἐστιν. λέγει αὐτοῖς [ὁ] Ἰησοῦς Εἰ τέκνα τοῦ Ἀβραάμ ἐστε, τὰ ἔργα τοῦ Ἀβραὰμ ποιεῖτε· 8.40. νῦν δὲ ζητεῖτέ με ἀποκτεῖναι, ἄνθρωπον ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα ἣν ἤκουσα παρὰ τοῦ θεοῦ· τοῦτο Ἀβραὰμ οὐκ ἐποίησεν. 8.41. ὑμεῖς ποιεῖτε τὰ ἔργα τοῦ πατρὸς ὑμῶν. εἶπαν αὐτῷ Ἡμεῖς ἐκ πορνείας οὐκ ἐγεννήθημεν· ἕνα πατέρα ἔχομεν τὸν θεόν. 8.42. εἶπεν αὐτοῖς [ὁ] Ἰησοῦς Εἰ ὁ θεὸς πατὴρ ὑμῶν ἦν ἠγαπᾶτε ἂν ἐμέ, ἐγὼ γὰρ ἐκ τοῦ θεοῦ ἐξῆλθον καὶ ἥκω· οὐδὲ γὰρ ἀπʼ ἐμαυτοῦ ἐλήλυθα, ἀλλʼ ἐκεῖνός με ἀπέστειλεν. 8.43. διὰ τί τὴν λαλιὰν τὴν ἐμήν οὐ γινώσκετε; ὅτι οὐ δύνασθε ἀκούειν τὸν λόγον τὸν ἐμόν. 8.44. ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστὲ καὶ τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν. ἐκεῖνος ἀνθρωποκτόνος ἦν ἀπʼ ἀρχῆς, καὶ ἐν τῇ ἀληθείᾳ οὐκ ἔστηκεν, ὅτι οὐκ ἔστιν ἀλήθεια ἐν αὐτῷ. ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ, ὅτι ψεύστης ἐστὶν καὶ ὁ πατὴρ αὐτοῦ. 8.45. ἐγὼ δὲ ὅτι τὴν ἀλήθειαν λέγω, οὐ πιστεύετέ μοι. 8.46. τίς ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας; εἰ ἀλήθειαν λέγω, διὰ τί ὑμεῖς οὐ πιστεύετέ μοι; 8.47. ὁ ὢν ἐκ τοῦ θεοῦ τὰ ῥήματα τοῦ θεοῦ ἀκούει· διὰ τοῦτο ὑμεῖς οὐκ ἀκούετε ὅτι ἐκ τοῦ θεοῦ οὐκ ἐστέ. 8.48. ἀπεκρίθησαν οἱ Ἰουδαῖοι καὶ εἶπαν αὐτῷ Οὐ καλῶς λέγομεν ἡμεῖς ὅτι Σαμαρείτης εἶ σὺ καὶ δαιμόνιον ἔχεις; 8.49. ἀπεκρίθη Ἰησοῦς Ἐγὼ δαιμόνιον οὐκ ἔχω, ἀλλὰ τιμῶ τὸν πατέρα μου, καὶ ὑμεῖς ἀτιμάζετέ με. 8.50. ἐγὼ δὲ οὐ ζητῶ τὴν δόξαν μου· ἔστιν ὁ ζητῶν καὶ κρίνων. 8.51. Ἀμὴν ἀμὴν λέγω ὑμῖν, ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, θάνατον οὐ μὴ θεωρήσῃ εἰς τὸν αἰῶνα. 8.52. εἶπαν αὐτῷ οἱ Ἰουδαῖοι Νῦν ἐγνώκαμεν ὅτι δαιμόνιον ἔχεις. Ἀβραὰμ ἀπέθανεν καὶ οἱ προφῆται, καὶ σὺ λέγεις Ἐάν τις τὸν λόγον μου τηρήσῃ, οὐ μὴ γεύσηται θανάτου εἰς τὸν αἰῶνα· 8.53. μὴ σὺ μείζων εἶ τοῦ πατρὸς ἡμῶν Ἀβραάμ, ὅστις ἀπέθανεν; καὶ οἱ προφῆται ἀπέθανον· τίνα σεαυτὸν ποιεῖς; 8.54. ἀπεκρίθη Ἰησοῦς Ἐὰν ἐγὼ δοξάσω ἐμαυτόν, ἡ δόξα μου οὐδέν ἐστιν· ἔστιν ὁ πατήρ μου ὁ δοξάζων με, ὃν ὑμεῖς λέγετε ὅτι θεὸς ὑμῶν ἐστίν, 8.55. καὶ οὐκ ἐγνώκατε αὐτόν, ἐγὼ δὲ οἶδα αὐτόν· κἂν εἴπω ὅτι οὐκ οἶδα αὐτόν, ἔσομαι ὅμοιος ὑμῖν ψεύστης· ἀλλὰ οἶδα αὐτὸν καὶ τὸν λόγον αὐτοῦ τηρῶ. 8.56. Ἀβραὰμ ὁ πατὴρ ὑμῶν ἠγαλλιάσατο ἵνα ἴδῃ τὴν ἡμέραν τὴν ἐμήν, καὶ εἶδεν καὶ ἐχάρη. 8.57. εἶπαν οὖν οἱ Ἰουδαῖοι πρὸς αὐτόν Πεντήκοντα ἔτη οὔπω ἔχεις καὶ Ἀβραὰμ ἑώρακας; 8.58. εἶπεν αὐτοῖς Ἰησοῦς Ἀμὴν ἀμὴν λέγω ὑμῖν, πρὶν Ἀβραὰμ γενέσθαι ἐγὼ εἰμί. 8.59. ἦραν οὖν λίθους ἵνα βάλωσιν ἐπʼ αὐτόν· Ἰησοῦς δὲ ἐκρύβη καὶ ἐξῆλθεν ἐκ τοῦ ἱεροῦ. 19.2. καὶ οἱ στρατιῶται πλέξαντες στέφανον ἐξ ἀκανθῶν ἐπέθηκαν αὐτοῦ τῇ κεφαλῇ, καὶ ἱμάτιον πορφυροῦν περιέβαλον αὐτόν, | 1.9. The true light that enlightens everyone was coming into the world. 1.45. Philip found Nathanael, and said to him, "We have found him, of whom Moses in the law, and the prophets, wrote: Jesus of Nazareth, the son of Joseph." 5.45. "Don't think that I will accuse you to the Father. There is one who accuses you, even Moses, on whom you have set your hope. 5.46. For if you believed Moses, you would believe me; for he wrote about me. 5.47. But if you don't believe his writings, how will you believe my words?" 8.31. Jesus therefore said to those Jews who had believed him, "If you remain in my word, then you are truly my disciples. 8.32. You will know the truth, and the truth will make you free." 8.33. They answered him, "We are Abraham's seed, and have never been in bondage to anyone. How do you say, 'You will be made free?'" 8.34. Jesus answered them, "Most assuredly I tell you, everyone who commits sin is the bondservant of sin. 8.35. A bondservant doesn't live in the house forever. A son remains forever. 8.36. If therefore the Son makes you free, you will be free indeed. 8.37. I know that you are Abraham's seed, yet you seek to kill me, because my word finds no place in you. 8.38. I say the things which I have seen with my Father; and you also do the things which you have seen with your father." 8.39. They answered him, "Our father is Abraham."Jesus said to them, "If you were Abraham's children, you would do the works of Abraham. 8.40. But now you seek to kill me, a man who has told you the truth, which I heard from God. Abraham didn't do this. 8.41. You do the works of your father."They said to him, "We were not born of sexual immorality. We have one Father, God." 8.42. Therefore Jesus said to them, "If God were your Father, you would love me, for I came out and have come from God. For I haven't come of myself, but he sent me. 8.43. Why don't you understand my speech? Because you can't hear my word. 8.44. You are of your Father, the devil, and you want to do the desires of your father. He was a murderer from the beginning, and doesn't stand in the truth, because there is no truth in him. When he speaks a lie, he speaks on his own; for he is a liar, and the father of it. 8.45. But because I tell the truth, you don't believe me. 8.46. Which of you convicts me of sin? If I tell the truth, why do you not believe me? 8.47. He who is of God hears the words of God. For this cause you don't hear, because you are not of God." 8.48. Then the Jews answered him, "Don't we say well that you are a Samaritan, and have a demon?" 8.49. Jesus answered, "I don't have a demon, but I honor my Father, and you dishonor me. 8.50. But I don't seek my own glory. There is one who seeks and judges. 8.51. Most assuredly, I tell you, if a person keeps my word, he will never see death." 8.52. Then the Jews said to him, "Now we know that you have a demon. Abraham died, and the prophets; and you say, 'If a man keeps my word, he will never taste of death.' 8.53. Are you greater than our father, Abraham, who died? The prophets died. Who do you make yourself out to be?" 8.54. Jesus answered, "If I glorify myself, my glory is nothing. It is my Father who glorifies me, of whom you say that he is our God. 8.55. You have not known him, but I know him. If I said, 'I don't know him,' I would be like you, a liar. But I know him, and keep his word. 8.56. Your father Abraham rejoiced to see my day. He saw it, and was glad." 8.57. The Jews therefore said to him, "You are not yet fifty years old, and have you seen Abraham?" 8.58. Jesus said to them, "Most assuredly, I tell you, before Abraham came into existence, I AM." 8.59. Therefore they took up stones to throw at him, but Jesus was hidden, and went out of the temple, having gone through the midst of them, and so passed by. 19.2. The soldiers twisted thorns into a crown, and put it on his head, and dressed him in a purple garment. |
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120. New Testament, Galatians, 2.15-2.20, 3.6, 3.8, 3.16-3.19, 3.22, 3.25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Morgan (2022) 56| 2.15. Ἡμεῖς φύσει Ἰουδαῖοι καὶ οὐκ ἐξ ἐθνῶν ἁμαρτωλοί, 2.16. εἰδότες δὲ ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου ἐὰν μὴ διὰ πίστεως Χριστοῦ Ἰησοῦ, καὶ ἡμεῖς εἰς Χριστὸν Ἰησοῦν ἐπιστεύσαμεν, ἵνα δικαιωθῶμεν ἐκ πίστεως Χριστοῦ καὶ οὐκ ἐξ ἔργων νόμου, ὅτι ἐξ ἔργων νόμουοὐ δικαιωθήσεται πᾶσα σάρξ. 2.17. εἰ δὲ ζητοῦντες δικαιωθῆναι ἐν Χριστῷ εὑρέθημεν καὶ αὐτοὶ ἁμαρτωλοί, ἆρα Χριστὸς ἁμαρτίας διάκονος; μὴ γένοιτο· 2.18. εἰ γὰρ ἃ κατέλυσα ταῦτα πάλιν οἰκοδομῶ, παραβάτην ἐμαυτὸν συνιστάνω. 2.19. ἐγὼ γὰρ διὰ νόμου νόμῳ ἀπέθανον ἵνα θεῷ ζήσω· Χριστῷ συνεσταύρωμαι· 2.20. ζῶ δὲ οὐκέτι ἐγώ, ζῇ δὲ ἐν ἐμοὶ Χριστός· ὃ δὲ νῦν ζῶ ἐν σαρκί, ἐν πίστει ζῶ τῇ τοῦ υἱοῦ τοῦ θεοῦ τοῦ ἀγαπήσαντός με καὶ παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ. 3.6. καθὼς Ἀβραὰμἐπίστευσεν τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην. 3.8. προϊδοῦσα δὲ ἡ γραφὴ ὅτι ἐκ πίστεως δικαιοῖ τὰ ἔθνη ὁ θεὸς προευηγγελίσατο τῷ Ἀβραὰμ ὅτιἘνευλογηθήσονται ἐν σοὶ πάντα τὰ ἔθνη. 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. 3.17. τοῦτο δὲ λέγω· διαθήκην προκεκυρωμένην ὑπὸ τοῦ θεοῦ ὁ μετὰ τετρακόσια καὶ τριάκοντα ἔτη γεγονὼς νόμος οὐκ ἀκυροῖ, εἰς τὸ καταργῆσαι τὴν ἐπαγγελίαν. 3.18. εἰ γὰρ ἐκ νόμου ἡ κληρονομία, οὐκέτι ἐξ ἐπαγγελίας· τῷ δὲ Ἀβραὰμ διʼ ἐπαγγελίας κεχάρισται ὁ θεός. 3.19. Τί οὖν ὁ νόμος; τῶν παραβάσεων χάριν προσετέθη, ἄχρις ἂν ἔλθῃ τὸ σπέρμα ᾧ ἐπήγγελται, διαταγεὶς διʼ ἀγγέλων ἐν χειρὶ μεσίτου· 3.22. ἀλλὰ συνέκλεισεν ἡ γραφὴ τὰ πάντα ὑπὸ ἁμαρτίαν ἵνα ἡ ἐπαγγελία ἐκ πίστεως Ἰησοῦ Χριστοῦ δοθῇ τοῖς πιστεύουσιν. 3.25. ἐλθούσης δὲ τῆς πίστεως οὐκέτι ὑπὸ παιδαγωγόν ἐσμεν. | 2.15. "We, being Jews by nature, and not Gentile sinners, 2.16. yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law. 2.17. But if, while we sought to be justified in Christ, we ourselvesalso were found sinners, is Christ a servant of sin? Certainly not! 2.18. For if I build up again those things which I destroyed, I provemyself a law-breaker. 2.19. For I, through the law, died to the law,that I might live to God. 2.20. I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me. 3.6. Even as Abraham "believed God, and it wascounted to him for righteousness." 3.8. The Scripture,foreseeing that God would justify the Gentiles by faith, preached thegospel beforehand to Abraham, saying, "In you all the nations will beblessed." 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. 3.17. Now I say this. A covetconfirmed beforehand by God in Christ, the law, which came four hundredand thirty years after, does not annul, so as to make the promise of noeffect. 3.18. For if the inheritance is of the law, it is no more ofpromise; but God has granted it to Abraham by promise. 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. 3.22. But the Scriptures shut up all things undersin, that the promise by faith in Jesus Christ might be given to thosewho believe. 3.25. But now that faithis come, we are no longer under a tutor. |
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121. New Testament, Mark, 6.30-6.44, 9.4-9.5, 12.26, 14.58, 15.17, 15.38 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ark of the covenant •mediator, of the covenant •ark, of the covenant •ark of the covenant / of god / of the lord Found in books: Allison (2018) 44; Berglund Crostini and Kelhoffer (2022) 411; Morgan (2022) 78; Zawanowska and Wilk (2022) 167| 6.30. Καὶ συνάγονται οἱ ἀπόστολοι πρὸς τὸν Ἰησοῦν, καὶ ἀπήγγειλαν αὐτῷ πάντα ὅσα ἐποίησαν καὶ ὅσα ἐδίδαξαν. 6.31. καὶ λέγει αὐτοῖς Δεῦτε ὑμεῖς αὐτοὶ κατʼ ἰδίαν εἰς ἔρημον τόπον καὶ ἀναπαύσασθε ὀλίγον. ἦσαν γὰρ οἱ ἐρχόμενοι καὶ οἱ ὑπάγοντες πολλοί, καὶ οὐδὲ φαγεῖν εὐκαίρουν. 6.32. καὶ ἀπῆλθον ἐν τῷ πλοίῳ εἰς ἔρημον τόπον κατʼ ἰδίαν. 6.33. καὶ εἶδαν αὐτοὺς ὑπάγοντας καὶ ἔγνωσαν πολλοί, καὶ πεζῇ ἀπὸ πασῶν τῶν πόλεων συνέδραμον ἐκεῖ καὶ προῆλθον αὐτούς. 6.34. Καὶ ἐξελθὼν εἶδεν πολὺν ὄχλον, καὶ ἐσπλαγχνίσθη ἐπʼ αὐτοὺς ὅτι ἦσαν ὡς πρόβατα μὴ ἔχοντα ποιμένα, καὶ ἤρξατο διδάσκειν αὐτοὺς πολλά. 6.35. Καὶ ἤδη ὥρας πολλῆς γενομένης προσελθόντες αὐτῷ οἱ μαθηταὶ αὐτοῦ ἔλεγον ὅτι Ἔρημός ἐστιν ὁ τόπος, καὶ ἤδη ὥρα πολλή· 6.36. ἀπόλυσον αὐτούς, ἵνα ἀπελθόντες εἰς τοὺς κύκλῳ ἀγροὺς καὶ κώμας ἀγοράσωσιν ἑαυτοῖς τί φάγωσιν. 6.37. ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Δότε αὐτοῖς ὑμεῖς φαγεῖν. καὶ λέγουσιν αὐτῷ Ἀπελθόντες ἀγοράσωμεν δηναρίων διακοσίων ἄρτους καὶ δώσομεν αὐτοῖς φαγεῖν; 6.38. ὁ δὲ λέγει αὐτοῖς Πόσους ἔχετε ἄρτους; ὑπάγετε ἴδετε. καὶ γνόντες λέγουσιν Πέντε, καὶ δύο ἰχθύας. 6.39. καὶ ἐπέταξεν αὐτοῖς ἀνακλιθῆναι πάντας συμπόσια συμπόσια ἐπὶ τῷ χλωρῷ χόρτῳ. 6.40. καὶ ἀνέπεσαν πρασιαὶ πρασιαὶ κατὰ ἑκατὸν καὶ κατὰ πεντήκοντα. 6.41. καὶ λαβὼν τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν καὶ κατέκλασεν τοὺς ἄρτους καὶ ἐδίδου τοῖς μαθηταῖς ἵνα παρατιθῶσιν αὐτοῖς, καὶ τοὺς δύο ἰχθύας ἐμέρισεν πᾶσιν. 6.42. καὶ ἔφαγον πάντες καὶ ἐχορτάσθησαν· 6.43. καὶ ἦραν κλάσματα δώδεκα κοφίνων πληρώματα καὶ ἀπὸ τῶν ἰχθύων. 6.44. καὶ ἦσαν οἱ φαγόντες τοὺς ἄρτους πεντακισχίλιοι ἄνδρες. 9.4. καὶ ὤφθη αὐτοῖς Ἠλείας σὺν Μωυσεῖ, καὶ ἦσαν συνλαλοῦντες τῷ Ἰησοῦ. 9.5. καὶ ἀποκριθεὶς ὁ Πέτρος λέγει τῷ Ἰησοῦ Ῥαββεί, καλόν ἐστιν ἡμᾶς ὧδε εἶναι, καὶ ποιήσωμεν τρεῖς σκηνάς, σοὶ μίαν καὶ Μωυσεῖ μίαν καὶ Ἠλείᾳ μίαν. 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; 14.58. ὅτι Ἡμεῖς ἠκούσαμεν αὐτοῦ λέγοντος ὅτι Ἐγὼ καταλύσω τὸν ναὸν τοῦτον τὸν χειροποίητον καὶ διὰ τριῶν ἡμερῶν ἄλλον ἀχειροποίητον οἰκοδομήσω· 15.17. καὶ ἐνδιδύσκουσιν αὐτὸν πορφύραν καὶ περιτιθέασιν αὐτῷ πλέξαντες ἀκάνθινον στέφανον· 15.38. Καὶ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη εἰς δύο ἀπʼ ἄνωθεν ἕως κάτω. | 6.30. The apostles gathered themselves together to Jesus, and they told him all things, whatever they had done, and whatever they had taught. 6.31. He said to them, "You come apart into a deserted place, and rest awhile." For there were many coming and going, and they had no leisure so much as to eat. 6.32. They went away in the boat to a desert place by themselves. 6.33. They saw them going, and many recognized him and ran there on foot from all the cities. They arrived before them and came together to him. 6.34. Jesus came out, saw a great multitude, and he had compassion on them, because they were like sheep without a shepherd, and he began to teach them many things. 6.35. When it was late in the day, his disciples came to him, and said, "This place is deserted, and it is late in the day. 6.36. Send them away, that they may go into the surrounding country and villages, and buy themselves bread, for they have nothing to eat." 6.37. But he answered them, "You give them something to eat."They asked him, "Shall we go and buy two hundred denarii worth of bread, and give them something to eat?" 6.38. He said to them, "How many loaves do you have? Go see."When they knew, they said, "Five, and two fish." 6.39. He commanded them that everyone should sit down in groups on the green grass. 6.40. They sat down in ranks, by hundreds and by fifties. 6.41. He took the five loaves and the two fish, and looking up to heaven, he blessed and broke the loaves, and he gave to his disciples to set before them, and he divided the two fish among them all. 6.42. They all ate, and were filled. 6.43. They took up twelve baskets full of broken pieces and also of the fish. 6.44. Those who ate the loaves were five thousand men. 9.4. Elijah and Moses appeared to them, and they were talking with Jesus. 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah." 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?' 14.58. "We heard him say, 'I will destroy this temple that is made with hands, and in three days I will build another made without hands.'" 15.17. They clothed him with purple, and weaving a crown of thorns, they put it on him. 15.38. The veil of the temple was torn in two from the top to the bottom. |
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122. New Testament, Hebrews, 1.3, 2.17, 3.2, 3.3, 3.4, 3.5, 3.11, 3.12, 8.1, 8.2, 8.3, 8.4, 8.5, 8.8, 8.9, 8.10, 8.11, 8.12, 9.4, 9.9, 9.10, 9.11, 9.11-10.18, 9.12, 9.13, 9.14, 9.23, 9.24, 9.25, 9.26, 9.28, 11.8, 11.9, 11.10, 11.11, 11.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Allison (2018) 150| 9.4. χρυσοῦν ἔχουσα θυμιατήριον καὶ τὴν κιβωτὸν τῆς διαθήκης περικεκαλυμμένην πάντοθεν χρυσίῳ, ἐν ᾗ στάμνος χρυσῆ ἔχουσα τὸ μάννα καὶ ἡ ῥάβδος Ἀαρὼν ἡ βλαστήσασα καὶ αἱ πλάκες τῆς διαθήκης, | 9.4. having a golden altar of incense, and the ark of the covet overlaid on all sides with gold, in which was a golden pot holding the manna, Aaron's rod that budded, and the tables of the covet; |
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123. New Testament, Romans, 9.15, 10.5-10.13, 15.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mediator, of the covenant Found in books: Morgan (2022) 56, 78| 9.15. τῷ Μωυσεῖ γὰρ λέγειἘλεήσω ὃν ἄν ἐλεῶ, καὶ οἰκτειρήσω ὃν ἂν οἰκτείρω. 10.5. Μωυσῆς γὰρ γράφει ὅτι τὴν δικαιοσύνην τὴν ἐκ νόμουὁ ποιήσας ἄνθρωπος ζήσεται ἐναὐτῇ. 10.6. ἡ δὲ ἐκ πίστεως δικαιοσύνη οὕτως λέγειΜὴ εἴπῃςἐν τῇ καρδίᾳ σουΤίς ἀναβήσεται εἰς τὸν οὐρανόν;τοῦτʼ ἔστιν Χριστὸν καταγαγεῖν· 10.7. ἤΤίς καταβήσεται εἰς τὴν ἄβυσσον;τοῦτʼ ἔστιν Χριστὸν ἐκ νεκρῶν ἀναγαγεῖν. 10.8. ἀλλὰ τί λέγει;Ἐγγύς σου τὸ ῥῆμά ἐστιν, ἐν τῷ στόματί σου καὶ ἐν τῇ καρδίᾳ σου·τοῦτʼ ἔστιν τὸ ῥῆμα τῆς πίστεως ὃ κηρύσσομεν. 10.9. ὅτι ἐὰν ὁμολογήσῃςτὸ ῥῆμα ἐν τῷ στόματί σουὅτι ΚΥΡΙΟΣ ΙΗΣΟΥΣ, καὶ πιστεύσῃςἐν τῇ καρδίᾳ σουὅτι ὁ θεὸς αὐτὸν ἤγειρεν ἐκ νεκρῶν, σωθήσῃ· 10.10. καρδίᾳ γὰρ πιστεύεται εἰς δικαιοσύνην, στόματι δὲ ὁμολογεῖται εἰς σωτηρίαν· 10.11. λέγει γὰρ ἡ γραφή Πᾶςὁ πιστεύων ἐπʼ αὐτῷ οὐ καταισχυνθήσεται. 10.12. οὐ γάρ ἐστιν διαστολὴ Ἰουδαίου τε καὶ Ἕλληνος, ὁ γὰρ αὐτὸς κύριος πάντων, πλουτῶν εἰς πάντας τοὺς ἐπικαλουμένους αὐτόν· 10.13. Πᾶς γὰρὃς ἂν ἐπικαλέσηται τὸ ὄνομα Κυρίου σωθήσεται. 15.8. λέγω γὰρ Χριστὸν διάκονον γεγενῆσθαι περιτομῆς ὑπὲρ ἀληθείας θεοῦ, εἰς τὸ βεβαιῶσαι τὰς ἐπαγγελίας τῶν πατέρων, | 9.15. For he said to Moses, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion." 10.5. For Moses writes about the righteousness of the law, "The one who does them will live by them." 10.6. But the righteousness which is of faith says this, "Don't say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down); 10.7. or, 'Who will descend into the abyss?' (that is, to bring Christ up from the dead.)" 10.8. But what does it say? "The word is near you, in your mouth, and in your heart;" that is, the word of faith, which we preach: 10.9. that if you will confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you will be saved. 10.10. For with the heart, one believes unto righteousness; and with the mouth confession is made unto salvation. 10.11. For the Scripture says, "Whoever believes in him will not be put to shame." 10.12. For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him. 10.13. For, "Whoever will call on the name of the Lord will be saved." 15.8. Now I say that Christ has been made a minister of the circumcision for the truth of God, that he might confirm the promises given to the fathers, |
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124. New Testament, Matthew, 1.2, 1.11-1.12, 1.17, 3.9-3.10, 5.4, 8.10-8.11, 17.3-17.4, 19.16-19.20, 21.9, 22.32, 24.22, 27.22, 27.29, 27.51 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mediator, of the covenant •ark of the covenant, •ark of the covenant •ark of the covenant / of god / of the lord •ark, of the covenant Found in books: Allison (2018) 137, 151; Bay (2022) 283; Berglund Crostini and Kelhoffer (2022) 411; Morgan (2022) 78; Zawanowska and Wilk (2022) 167| 1.2. Ἀβραὰμ ἐγέννησεν τὸν Ἰσαάκ, Ἰσαὰκ δὲ ἐγέννησεν τὸν Ἰακώβ, Ἰακὼβ δὲ ἐγέννησεν τὸν Ἰούδαν καὶ τοὺς ἀδελφοὺς αὐτοῦ, 1.11. Ἰωσείας δὲ ἐγέννησεν τὸν Ἰεχονίαν καὶ τοὺς ἀδελφοὺς αὐτοῦ ἐπὶ τῆς μετοικεσίας Βαβυλῶνος. 1.12. Μετὰ δὲ τὴν μετοικεσίαν Βαβυλῶνος Ἰεχονίας ἐγέννησεν τὸν Σαλαθιήλ, Σαλαθιὴλ δὲ ἐγέννησεν τὸν Ζοροβάβελ, 1.17. Πᾶσαι οὖν αἱ γενεαὶ ἀπὸ Ἀβραὰμ ἕως Δαυεὶδ γενεαὶ δεκατέσσαρες, καὶ ἀπὸ Δαυεὶδ ἕως τῆς μετοικεσίας Βαβυλῶνος γενεαὶ δεκατέσσαρες, καὶ ἀπὸ τῆς μετοικεσίας Βαβυλῶνος ἕως τοῦ χριστοῦ γενεαὶ δεκατέσσαρες. 3.9. καὶ μὴ δόξητε λέγειν ἐν ἑαυτοῖς Πατέρα ἔχομεν τὸν Ἀβραάμ, λέγω γὰρ ὑμῖν ὅτι δύναται ὁ θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ Ἀβραάμ. 3.10. ἤδη δὲ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται· πᾶν οὖν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται. 5.4. μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται. 8.10. ἀκούσας δὲ ὁ Ἰησοῦς ἐθαύμασεν καὶ εἶπεν τοῖς ἀκολουθοῦσιν Ἀμὴν λέγω ὑμῖν, παρʼ οὐδενὶ τοσαύτην πίστιν ἐν τῷ Ἰσραὴλ εὗρον. 8.11. λέγω δὲ ὑμῖν ὅτι πολλοὶ ἀπὸ ἀνατολῶν καὶ δυσμῶν ἥξουσιν καὶ ἀνακλιθήσονται μετὰ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν· 17.3. καὶ ἰδοὺ ὤφθη αὐτοῖς Μωυσῆς καὶ Ἠλείας συνλαλοῦντες μετʼ αὐτοῦ. 17.4. ἀποκριθεὶς δὲ ὁ Πέτρος εἶπεν τῷ Ἰησοῦ Κύριε, καλόν ἐστιν ἡμᾶς ὧδε εἶναι· εἰ θέλεις, ποιήσω ὧδε τρεῖς σκηνάς, σοὶ μίαν καὶ Μωυσεῖ μίαν καὶ Ἠλείᾳ μίαν. 19.16. Καὶ ἰδοὺ εἷς προσελθὼν αὐτῷ εἶπεν Διδάσκαλε, τί ἀγαθὸν ποιήσω ἵνα σχῶ ζωὴν αἰώνιον; 19.17. ὁ δὲ εἶπεν αὐτῷ Τί με ἐρωτᾷς περὶ τοῦ ἀγαθοῦ; εἷς ἐστὶν ὁ ἀγαθός· εἰ δὲ θέλέις εἰς τὴν ζωὴν εἰσελθεῖν, τήρει τὰς ἐντολάς. 19.18. λέγει αὐτῷ Ποίας; ὁ δὲ Ἰησοῦς ἔφη Τό Οὐ φονεύσεις, Οὐ μοιχεύσεις, Οὐ κλέψεις, Οὐ ψευδομαρτυρήσεις, 19.19. Τίμα τὸν πατέρα καὶ τὴν μητέρα, καί Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. 19.20. λέγει αὐτῷ ὁ νεανίσκος Ταῦτα πάντα ἐφύλαξα· τί ἔτι ὑστερῶ; 21.9. οἱ δὲ ὄχλοι οἱ προάγοντες αὐτὸν καὶ οἱ ἀκολουθοῦντες ἔκραζον λέγοντες Ὡσαννὰ τῷ υἱῷ Δαυείδ· Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου· Ὡσαννὰ ἐν τοῖς ὑψίστοις. 22.32. Ἐγώ εἰμι ὁ θεὸς Ἀβραὰμ καὶ ὁ θεὸς Ἰσαὰκ καὶ ὁ θεὸς Ἰακώβ; οὐκ ἔστιν [ὁ] θεὸς νεκρῶν ἀλλὰ ζώντων. 24.22. καὶ εἰ μὴ ἐκολοβώθησαν αἱ ἡμέραι ἐκεῖναι, οὐκ ἂν ἐσώθη πᾶσα σάρξ· διὰ δὲ τοὺς ἐκλεκτοὺς κολοβωθήσονται αἱ ἡμέραι ἐκεῖναι. 27.22. λέγει αὐτοῖς ὁ Πειλᾶτος Τί οὖν ποιήσω Ἰησοῦν τὸν λεγόμενον Χριστόν; λέγουσιν πάντες Σταυρωθήτω. 27.29. καὶ πλέξαντες στέφανον ἐξ ἀκανθῶν ἐπέθηκαν ἐπὶ τῆς κεφαλῆς αὐτοῦ καὶ κάλαμον ἐν τῇ δεξιᾷ αὐτοῦ, καὶ γονυπετήσαντες ἔμπροσθεν αὐτοῦ ἐνέπαιξαν αὐτῷ λέγοντες Χαῖρε, βασιλεῦ τῶν Ἰουδαίων, 27.51. Καὶ ἰδοὺ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη [ἀπʼ] ἄνωθεν ἕως κάτω εἰς δύο, καὶ ἡ γῆ ἐσείσθη, καὶ αἱ πέτραι ἐσχίσθησαν, | 1.2. Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers. 1.11. Josiah became the father of Jechoniah and his brothers, at the time of the exile to Babylon. 1.12. After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel. 1.17. So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations. 3.9. Don't think to yourselves, 'We have Abraham for our father,' for I tell you that God is able to raise up children to Abraham from these stones. 3.10. "Even now the ax lies at the root of the trees. Therefore, every tree that doesn't bring forth good fruit is cut down, and cast into the fire. 5.4. Blessed are those who mourn, For they shall be comforted. 8.10. When Jesus heard it, he marveled, and said to those who followed, "Most assuredly I tell you, I haven't found so great a faith, not even in Israel. 8.11. I tell you that many will come from the east and the west, and will sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven, 17.3. Behold, Moses and Elijah appeared to them talking with him. 17.4. Peter answered, and said to Jesus, "Lord, it is good for us to be here. If you want, let's make three tents here: one for you, one for Moses, and one for Elijah." 19.16. Behold, one came to him and said, "Good teacher, what good thing shall I do, that I may have eternal life?" 19.17. He said to him, "Why do you call me good? No one is good but one, that is, God. But if you want to enter into life, keep the commandments." 19.18. He said to him, "Which ones?"Jesus said, "'You shall not murder.' 'You shall not commit adultery.' 'You shall not steal.' 'You shall not offer false testimony.' 19.19. 'Honor your father and mother.' And, 'You shall love your neighbor as yourself.'" 19.20. The young man said to him, "All these things I have observed from my youth. What do I still lack?" 21.9. The multitudes who went before him, and who followed kept shouting, "Hosanna to the son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!" 22.32. 'I am the God of Abraham, and the God of Isaac, and the God of Jacob?' God is not the God of the dead, but of the living." 24.22. Unless those days had been shortened, no flesh would have been saved. But for the elect's sake, those days will be shortened. 27.22. Pilate said to them, "What then shall I do to Jesus, who is called Christ?"They all said to him, "Let him be crucified!" 27.29. They braided a crown of thorns and put it on his head, and a reed in his right hand; and they kneeled down before him, and mocked him, saying, "Hail, King of the Jews!" 27.51. Behold, the veil of the temple was torn in two from the top to the bottom. The earth quaked and the rocks were split. |
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125. New Testament, Luke, 1.9-1.10, 1.46-1.55, 1.68-1.79, 3.8, 4.24, 9.30-9.33, 13.16, 13.28, 16.19-16.31, 19.9, 20.37, 23.45, 24.27, 24.44 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ark of the covenant, atonement, day of •mediator, of the covenant •ark of the covenant •ark, of the covenant Found in books: Allison (2018) 137, 409; Berglund Crostini and Kelhoffer (2022) 411; Morgan (2022) 78| 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· 1.46. Καὶ εἶπεν Μαριάμ Μεγαλύνει ἡ ψυχή μου τὸν κύριον, 1.47. καὶ ἠγαλλίασεν τὸ πνεῦμά μου ἐπὶ τῷ θεῷ τῷ σωτῆρί μου· 1.48. ὅτι ἐπέβλεψεν ἐπὶ τὴν ταπείνωσιν τῆς δούλης αὐτοῦ, ἰδοὺ γὰρ ἀπὸ τοῦ νῦν μακαριοῦσίν με πᾶσαι αἱ γενεαί· 1.49. ὅτι ἐποίησέν μοι μεγάλα ὁ δυνατός, καὶ ἅγιον τὸ ὄνομα αὐτοῦ, 1.50. καὶ τὸ ἔλεος αὐτοῦ εἰς γενεὰς καὶ γενεάς τοῖς φοβουμένοις αὐτόν. 1.51. Ἐποίησεν κράτος ἐν βραχίονι αὐτοῦ, διεσκόρπισεν ὑπερηφάνους διανοίᾳ καρδίας αὐτῶν· 1.52. καθεῖλεν δυνάστας ἀπὸ θρόνων καὶ ὕψωσεν ταπεινούς, 1.53. πεινῶντας ἐνέπλησεν ἀγαθῶν καὶ πλουτοῦντας ἐξαπέστειλεν κενούς. 1.54. ἀντελάβετο Ἰσραὴλ παιδὸς αὐτοῦ, μνησθῆναι ἐλέους, 1.55. καθὼς ἐλάλησεν πρὸς τοὺς πατέρας ἡμῶν, τῷ Ἀβραὰμ καὶ τῷ σπέρματι αὐτοῦ εἰς τὸν αἰῶνα. 1.68. Εὐλογητὸς Κύριος ὁ θεὸς τοῦ Ἰσραήλ, ὅτι ἐπεσκέψατο καὶ ἐποίησεν λύτρωσιν τῷ λαῷ αὐτοῦ, 1.69. καὶ ἤγειρεν κέρας σωτηρίας ἡμῖν ἐν οἴκῳ Δαυεὶδ παιδὸς αὐτοῦ, 1.70. καθὼς ἐλάλησεν διὰ στόματος τῶν ἁγίων ἀπʼ αἰῶνος προφητῶν αὐτοῦ, 1.71. σωτηρίαν ἐξ ἐχθρῶν ἡμῶν καὶ ἐκ χειρὸς πάντων τῶν μισούντων ἡμᾶς, 1.72. ποιῆσαι ἔλεος μετὰ τῶν πατέρων ἡμῶν καὶ μνησθῆναι διαθήκης ἁγίας αὐτοῦ, 1.73. ὅρκον ὃν ὤμοσεν πρὸς Ἀβραὰμ τὸν πατέρα ἡμῶν, 1.74. τοῦ δοῦναι ἡμῖν ἀφόβως ἐκ χειρὸς ἐχθρῶν ῥυσθέντας 1.75. λατρεύειν αὐτῷ ἐν ὁσιότητι καὶ δικαιοσύνῃ ἐνώπιον αὐτοῦ πάσαις ταῖς ἡμέραις ἡμῶν. 1.76. Καὶ σὺ δέ, παιδίον, προφήτης Ὑψίστου κληθήσῃ, προπορεύσῃ γὰρ ἐνώπιον Κυρίου ἑτοιμάσαι ὁδοὺς αὐτοῦ, 1.77. τοῦ δοῦναι γνῶσιν σωτηρίας τῷ λαῷ αὐτοῦ ἐν ἀφέσει ἁμαρτιῶν αὐτῶν, 1.78. διὰ σπλάγχνα ἐλέους θεοῦ ἡμῶν, ἐν οἷς ἐπισκέψεται ἡμᾶς ἀνατολὴ ἐξ ὕψους, 1.79. ἐπιφᾶναι τοῖς ἐν σκότει καὶ σκιᾷ θανάτου καθημένοις, τοῦ κατευθῦναι τοὺς πόδας ἡμῶν εἰς ὁδὸν εἰρήνης. 3.8. ποιήσατε οὖν καρποὺς ἀξίους τῆς μετανοίας· καὶ μὴ ἄρξησθε λέγειν ἐν ἑαυτοῖς Πατέρα ἔχομεν τὸν Ἀβραάμ, λέγω γὰρ ὑμῖν ὅτι δύναται ὁ θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ Ἀβραάμ. 4.24. εἶπεν δέ Ἀμὴν λέγω ὑμῖν ὅτι οὐδεὶς προφήτης δεκτός ἐστιν ἐν τῇ πατρίδι αὐτοῦ. 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. 13.16. ταύτην δὲ θυγατέρα Ἀβραὰμ οὖσαν, ἣν ἔδησεν ὁ Σατανᾶς ἰδοὺ δέκα καὶ ὀκτὼ ἔτη, οὐκ ἔδει λυθῆναι ἀπὸ τοῦ δεσμοῦ τούτου τῇ ἡμέρᾳ τοῦ σαββάτου; 13.28. Ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων, ὅταν ὄψησθε Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ καὶ πάντας τοὺς προφήτας ἐν τῇ βασιλείᾳ τοῦ θεοῦ, ὑμᾶς δὲ ἐκβαλλομένους ἔξω. 16.19. Ἄνθρωπος δέ τις ἦν πλούσιος, καὶ ἐνεδιδύσκετο πορφύραν καὶ βύσσον εὐφραινόμενος καθʼ ἡμέραν λαμπρῶς. 16.20. πτωχὸς δέ τις ὀνόματι Λάζαρος ἐβέβλητο πρὸς τὸν πυλῶνα αὐτοῦ εἱλκωμένος 16.21. καὶ ἐπιθυμῶν χορτασθῆναι ἀπὸ τῶν πιπτόντων ἀπὸ τῆς τραπέζης τοῦ πλουσίου· ἀλλὰ καὶ οἱ κύνες ἐρχόμενοι ἐπέλειχον τὰ ἕλκη αὐτοῦ. 16.22. ἐγένετο δὲ ἀποθανεῖν τὸν πτωχὸν καὶ ἀπενεχθῆναι αὐτὸν ὑπὸ τῶν ἀγγέλων εἰς τὸν κόλπον Ἀβραάμ· ἀπέθανεν δὲ καὶ ὁ πλούσιος καὶ ἐτάφη. 16.23. καὶ ἐν τῷ ᾄδῃ ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ, ὑπάρχων ἐν βασάνοις, ὁρᾷ Ἀβραὰμ ἀπὸ μακρόθεν καὶ Λάζαρον ἐν τοῖς κόλποις αὐτοῦ. 16.24. καὶ αὐτὸς φωνήσας εἶπεν Πάτερ Ἀβραάμ, ἐλέησόν με καὶ πέμψον Λάζαρον ἴνα βάψῃ τὸ ἄκρον τοῦ δακτύλου αὐτοῦ ὕδατος καὶ καταψύξῃ τὴν γλῶσσάν μου, ὅτι ὀδυνῶμαι ἐν τῇ φλογὶ ταύτῃ. 16.25. εἶπεν δὲ Ἀβραάμ Τέκνον, μνήσθητι ὅτι ἀπέλαβες τὰ ἀγαθά σου ἐν τῇ ζωῇ σου, καὶ Λάζαρος ὁμοίως τὰ κακά· νῦν δὲ ὧδε παρακαλεῖται σὺ δὲ ὀδυνᾶσαι. 16.26. καὶ ἐν πᾶσι τούτοις μεταξὺ ἡμῶν καὶ ὑμῶν χάσμα μέγα ἐστήρικται, ὅπως οἱ θέλοντες διαβῆναι ἔνθεν πρὸς ὑμᾶς μὴ δύνωνται, μηδὲ ἐκεῖθεν πρὸς ἡμᾶς διαπερῶσιν. 16.27. εἶπεν δέ Ἐρωτῶ σε οὖν, πάτερ, ἵνα πέμψῃς αὐτὸν εἰς τὸν οἶκον τοῦ πατρός μου, 16.28. ἔχω γὰρ πέντε ἀδελφούς, ὅπως διαμαρτύρηται αὐτοῖς, ἵνα μὴ καὶ αὐτοὶ ἔλθωσιν εἰς τὸν τόπον τοῦτον τῆς βασάνου. 16.29. λέγει δὲ Ἀβραάμ Ἔχουσι Μωυσέα καὶ τοὺς προφήτας· ἀκουσάτωσαν αὐτῶν. 16.30. ὁ δὲ εἶπεν Οὐχί, πάτερ Ἀβραάμ, ἀλλʼ ἐάν τις ἀπὸ νεκρῶν πορευθῇ πρὸς αὐτοὺς μετανοήσουσιν. 16.31. εἶπεν δὲ αὐτῷ Εἰ Μωυσέως καὶ τῶν προφητῶν οὐκ ἀκούουσιν, οὐδʼ ἐάν τις ἐκ νεκρῶν ἀναστῇ πεισθήσονται. 19.9. εἶπεν δὲ πρὸς αὐτὸν [ὁ] Ἰησοῦς ὅτι Σήμερον σωτηρία τῷ οἴκῳ τούτῳ ἐγένετο, καθότι καὶ αὐτὸς υἱὸς Ἀβραάμ [ἐστιν]· 20.37. ὅτι δὲ ἐγείρονται οἱ νεκροὶ καὶ Μωυσῆς ἐμήνυσεν ἐπὶ τῆς βάτου, ὡς λέγει Κύριον τὸν θεὸν Ἀβραὰμ καὶ θεὸν Ἰσαὰκ καὶ θεὸν Ἰακώβ· 23.45. τοῦ ἡλίου ἐκλείποντος, ἐσχίσθη δὲ τὸ καταπέτασμα τοῦ ναοῦ μέσον. 24.27. καὶ ἀρξάμενος ἀπὸ Μωυσέως καὶ ἀπὸ πάντων τῶν προφητῶν διερμήνευσεν αὐτοῖς ἐν πάσαις ταῖς γραφαῖς τὰ περὶ ἑαυτοῦ. 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. | 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. 1.46. Mary said, "My soul magnifies the Lord. 1.47. My spirit has rejoiced in God my Savior, 1.48. For he has looked at the humble state of his handmaid. For behold, from now on, all generations will call me blessed. 1.49. For he who is mighty has done great things for me. Holy is his name. 1.50. His mercy is for generations of generations on those who fear him. 1.51. He has shown strength with his arm. He has scattered the proud in the imagination of their heart. 1.52. He has put down princes from their thrones. And has exalted the lowly. 1.53. He has filled the hungry with good things. He has sent the rich away empty. 1.54. He has given help to Israel, his servant, that he might remember mercy, 1.55. As he spoke to our fathers, To Abraham and his seed forever." 1.68. "Blessed be the Lord, the God of Israel, For he has visited and worked redemption for his people; 1.69. And has raised up a horn of salvation for us in the house of his servant David 1.70. (As he spoke by the mouth of his holy prophets who have been from of old), 1.71. Salvation from our enemies, and from the hand of all who hate us; 1.72. To show mercy towards our fathers, To remember his holy covet, 1.73. The oath which he spoke to Abraham, our father, 1.74. To grant to us that we, being delivered out of the hand of our enemies, should serve him without fear, 1.75. In holiness and righteousness before him all the days of our life. 1.76. And you, child, will be called a prophet of the Most High, For you will go before the face of the Lord to make ready his ways, 1.77. To give knowledge of salvation to his people by the remission of their sins, 1.78. Because of the tender mercy of our God, Whereby the dawn from on high will visit us, 1.79. To shine on those who sit in darkness and the shadow of death; To guide our feet into the way of peace." 3.8. Bring forth therefore fruits worthy of repentance, and don't begin to say among yourselves, 'We have Abraham for our father;' for I tell you that God is able to raise up children to Abraham from these stones! 4.24. He said, "Most assuredly I tell you, no prophet is acceptable in his hometown. 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. 13.16. Ought not this woman, being a daughter of Abraham, whom Satan had bound eighteen long years, be freed from this bondage on the Sabbath day?" 13.28. There will be weeping and gnashing of teeth, when you see Abraham, Isaac, Jacob, and all the prophets, in the Kingdom of God, and yourselves being thrown outside. 16.19. "Now there was a certain rich man, and he was clothed in purple and fine linen, living in luxury every day. 16.20. A certain beggar, named Lazarus, was laid at his gate, full of sores, 16.21. and desiring to be fed with the crumbs that fell from the rich man's table. Yes, even the dogs came and licked his sores. 16.22. It happened that the beggar died, and that he was carried away by the angels to Abraham's bosom. The rich man also died, and was buried. 16.23. In Hades, he lifted up his eyes, being in torment, and saw Abraham far off, and Lazarus at his bosom. 16.24. He cried and said, 'Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue! For I am in anguish in this flame.' 16.25. "But Abraham said, 'Son, remember that you, in your lifetime, received your good things, and Lazarus, in like manner, bad things. But now here he is comforted and you are in anguish. 16.26. Besides all this, between us and you there is a great gulf fixed, that those who want to pass from here to you are not able, and that none may cross over from there to us.' 16.27. "He said, 'I ask you therefore, father, that you would send him to my father's house; 16.28. for I have five brothers, that he may testify to them, so they won't also come into this place of torment.' 16.29. "But Abraham said to him, 'They have Moses and the prophets. Let them listen to them.' 16.30. "He said, 'No, father Abraham, but if one goes to them from the dead, they will repent.' 16.31. "He said to him, 'If they don't listen to Moses and the prophets, neither will they be persuaded if one rises from the dead.'" 19.9. Jesus said to him, "Today, salvation has come to this house, because he also is a son of Abraham. 20.37. But that the dead are raised, even Moses showed at the bush, when he called the Lord 'The God of Abraham, the God of Isaac, and the God of Jacob.' 23.45. The sun was darkened, and the veil of the temple was torn in two. 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 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." |
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126. Anon., Lamentations Rabbah, 2.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 139| 2.2. אֵיכָה יָעִיב בְּאַפּוֹ ה' אֶת בַּת צִיּוֹן. אָמַר רַבִּי חָמָא בַּר רַבִּי חֲנִינָא אֵיךְ חַיֵּיב ה' בְּרוּגְזֵיהּ יָת בַּת צִיּוֹן. אִית אַתְרָא דְּצָוְוחִין לְחַיָּיבָא עֲיָיבָא. רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר, אֵיךְ כַּיֵּיב ה' בְּרוּגְזֵיהּ. אִית אַתְרָא דְּצַוְוחִין לְכֵיבָא עֵייבָא. וְרַבָּנָן אָמְרִין אֵיךְ שַׁיֵּים ה' בְּרוּגְזֵיהּ יָת בַּת צִיּוֹן. הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל, רַבִּי הוּנָא וְרַבִּי אַחָא בְּשֵׁם רַבִּי חֲנִינָא בְּרֵיהּ דְּרַבִּי אַבָּהוּ, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ בֵּן, בָּכָה וּנְתָנוֹ עַל אַרְכּוּבוֹתָיו, בָּכָה וּנְתָנוֹ עַל זְרוֹעוֹתָיו, בָּכָה וְהִרְכִּיבוֹ עַל כְּתֵפוֹ, טִנֵּף עָלָיו וּמִיָּד הִשְׁלִיכוֹ לָאָרֶץ, וְלָא הֲוַת מְחוּתִיתֵיהּ כִּמְסוּקִיתֵיהּ, מְסוּקִיתֵיהּ צִיבְחַר צִיבְחַר, וּמְחוּתִיתֵיהּ כּוֹלָּא חֲדָא. כָּךְ (הושע יא, ג): וְאָנֹכִי תִרְגַּלְתִּי לְאֶפְרַיִם קָחָם עַל זְרוֹעֹתָיו. וְאַחַר כָּךְ (הושע י, יא): אַרְכִּיב אֶפְרַיִם יַחֲרוֹשׁ יְהוּדָה יְשַׂדֶּד לוֹ יַעֲקֹב. וְאַחַר כָּךְ: הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל. דָּבָר אַחֵר, הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל, אָמַר רַבִּי יְהוֹשֻׁעַ בְּרַבִּי נַחְמָן מָשָׁל לִבְנֵי מְדִינָה שֶׁעָשׂוּ עֲטָרָה לַמֶּלֶךְ, הִקְנִיטוּהוּ וּסְבָלָן, הִקְנִיטוּהוּ וּסְבָלָן, אָחַר כָּךְ אָמַר לָהֶם הַמֶּלֶךְ כְּלוּם אַתֶּם מַקְנִיטִין אוֹתִי אֶלָּא בַּעֲבוּר עֲטָרָה שֶׁעִטַּרְתֶּם לִי, הֵא לְכוֹן טְרוֹן בְּאַפֵּיכוֹן, כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, כְּלוּם אַתֶּם מַקְנִיטִין אוֹתִי אֶלָּא בִּשְׁבִיל אִיקוּנִין שֶׁל יַעֲקֹב שֶׁחֲקוּקָה עַל כִּסְאִי, הֵא לְכוֹן טְרוֹן בְּאַפֵּיכוֹן, הֱוֵי: הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ וגו'. | |
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| 127. Anon., Acts of John, 9.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 171 |
128. Anon., Genesis Rabba, 3.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •synagogues, ark of the covenant Found in books: Poorthuis Schwartz and Turner (2009) 485| 3.2. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי יְהוּדָה בַּר סִימוֹן פָּתַח (תהלים לג, ו): בִּדְבַר ה' שָׁמַיִם נַעֲשׂוּ וגו', רַבִּי יְהוּדָה בַּר סִימוֹן אָמַר, לֹא בֶעָמָל לֹא בִיגִיעָה בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ, אֶלָּא בִּדְבַר ה', וּכְבָר שָׁמַיִם נַעֲשׂוּ, אַף הָכָא וְהָיָה אוֹר אֵין כְּתִיב כָּאן אֶלָּא וַיְהִי אוֹר, כְּבָר הָיָה. | 3.2. "Rabbi Berchya said in the name of Rabbi Yehudah bar Simon: \"The Heavens were made at the word of the Lord (Psalm 33:6)\". Rabbi Yehudah bar Simon said: \"not in toil, not in onerous labor did the Holy One, blessed be He, create His universe; rather by the word of Hashem, and immediately the heavens were made. So in this case \"and light came into being\" is not written, but rather \"and the light was\", [this means] it existed instantaneously\".", |
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| 129. Anon., Acts of Pilate, 77.9 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 133, 134 |
| 130. Palestinian Talmud, Taanit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 139 |
| 131. Justin, Dialogue With Trypho, 52.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 151 |
| 132. Palestinian Talmud, Hagigah, 3.8 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •ark of the covenant, displayed to pilgrims Found in books: Ganzel and Holtz (2020) 101 |
| 133. Palestinian Talmud, Nedarim, 3.14 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •circumcision blood, thesis of hoffmans covenant of blood Found in books: Cohen (2010) 437 |
134. Tertullian, On Prayer, 3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •ark of the covenant, atonement, day of Found in books: Allison (2018) 406 | 3. The name of God the Father had been published to none. Even Moses, who had interrogated Him on that very point, had heard a different name. Exodus 3:13-16 To us it has been revealed in the Son, for the Son is now the Father's new name. I have come, says He, in the Father's name; John 5:43 and again, Father, glorify Your name; John 12:28 and more openly, I have manifested Your name to men. John 17:6 That name, therefore, we pray may be hallowed. Not that it is becoming for men to wish God well, as if there were any other by whom He may be wished well, or as if He would suffer unless we do so wish. Plainly, it is universally becoming for God to be blessed in every place and time, on account of the memory of His benefits ever due from every man. But this petition also serves the turn of a blessing. Otherwise, when is the name of God not holy, and hallowed through Himself, seeing that of Himself He sanctifies all others - He to whom that surrounding circle of angels cease not to say, Holy, holy, holy? In like wise, therefore, we too, candidates for angelhood, if we succeed in deserving it, begin even here on earth to learn by heart that strain hereafter to be raised unto God, and the function of future glory. So far, for the glory of God. On the other hand, for our own petition, when we say, Hallowed be Your name, we pray this; that it may be hallowed in us who are in Him, as well in all others for whom the grace of God is still waiting; Isaiah 30:18 that we may obey this precept, too, in praying for all, 1 Timothy 2:1 even for our personal enemies. Matthew 5:44 And therefore with suspended utterance, not saying, Hallowed be it in us, we say - in all. |
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| 135. Anon., The Acts of John, 9.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 171 |
| 136. Palestinian Talmud, Demai, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •oath, of the covenant Found in books: Schiffman (1983) 99 |
| 137. Palestinian Talmud, Sanhedrin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 157 |
| 138. Anon., Sifre Deuteronomy, 34, 36, 48, 38 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Nikolsky and Ilan (2014) 76 |
139. Eusebius of Caesarea, Ecclesiastical History, 7.15.4 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •ark, of the covenant Found in books: Berglund Crostini and Kelhoffer (2022) 394 | 7.15.4. When he came out from the tribunal, Theotecnus, the bishop there, took him aside and conversed with him, and taking his hand led him into the church. And standing with him within, in the sanctuary, he raised his cloak a little, and pointed to the sword that hung by his side; and at the same time he placed before him the Scripture of the divine Gospels, and told him to choose which of the two he wished. And without hesitation he reached forth his right hand, and took the divine Scripture. Hold fast then, says Theotecnus to him, hold fast to God, and strengthened by him may thou obtain what you have chosen, and go in peace. |
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| 140. Eusebius of Caesarea, Preparation For The Gospel, 9.34.14-9.34.15, 9.39.5 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 132, 150, 152 |
141. Babylonian Talmud, Bekhorot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •oath, of the covenant Found in books: Schiffman (1983) 99| 30b. חשוד על המעשר ומאן חכמים ר' יהודה וחד אמר החשוד על המעשר חשוד על השביעית ומאן חכמים ר' מאיר,דתניא עם הארץ שקיבל עליו דברי חבירות ונחשד לדבר אחד נחשד לכל התורה כולה דברי רבי מאיר וחכמים אומרים אינו נחשד אלא לאותו דבר בלבד,הגר שקיבל עליו דברי תורה אפי' נחשד לדבר אחד הוי חשוד לכל התורה כולה והרי הוא כישראל משומד נפקא מינה דאי קדיש קידושיו קידושין,ת"ר הבא לקבל דברי חבירות חוץ מדבר אחד אין מקבלין אותו עובד כוכבים שבא לקבל דברי תורה חוץ מדבר אחד אין מקבלין אותו ר' יוסי בר' יהודה אומר אפי' דקדוק אחד מדברי סופרים,וכן בן לוי שבא לקבל דברי לויה וכהן שבא לקבל דברי כהונה חוץ מדבר אחד אין מקבלין אותו שנאמר (ויקרא ז, לג) המקריב את דם השלמים וגו' העבודה המסורה לבני אהרן כל כהן שאינו מודה בה אין לו חלק בכהונה,ת"ר הבא לקבל דברי חבירות אם ראינוהו שנוהג בצינעה בתוך ביתו מקבלין אותו ואחר כך מלמדין אותו ואם לאו מלמדין אותו ואחר כך מקבלין אותו ר"ש בן יוחי אומר בין כך ובין כך מקבלין אותו והוא למד כדרכו והולך:,ת"ר מקבלין לכנפים ואח"כ מקבלין לטהרות ואם אמר איני מקבל אלא לכנפים מקבלין אותו קיבל לטהרות ולא קיבל לכנפים אף לטהרות לא קיבל:,ת"ר עד כמה מקבלין אותו בית שמאי אומרים למשקין שלשים יום לכסות שנים עשר חודש ובית הלל אומרים אחד זה ואחד זה לשנים עשר חודש,אם כן הוה ליה מקולי בית שמאי ומחומרי בית הלל אלא בית הלל אומרים אחד זה ואחד זה לשלשים:,(סימן חב"ר תלמי"ד תכל"ת מכ"ם חז"ר גבא"י בעצמ"ו),תנו רבנן הבא לקבל דברי חבירות צריך לקבל בפני שלשה חבירים ובניו ובני ביתו אינן צריכין לקבל בפני שלשה חבירים רבן שמעון בן גמליאל אומר אף בניו ובני ביתו צריכין לקבל בפני שלשה חבירים לפי שאינו דומה חבר שקיבל לבן חבר שקיבל:,תנו רבנן הבא לקבל דברי חבירות צריך לקבל בפני ג' חבירים ואפילו תלמיד חכם צריך לקבל בפני שלשה חבירים זקן ויושב בישיבה אינו צריך לקבל בפני שלשה חבירים שכבר קיבל עליו משעה שישב אבא שאול אומר אף תלמיד חכם אינו צריך לקבל בפני שלשה חבירים ולא עוד אלא שאחרים מקבלין לפניו,אמר רבי יוחנן בימי בנו של רבי חנינא בן אנטיגנוס נשנית משנה זו רבי יהודה ור' יוסי איסתפק להו מילתא בטהרות שדרו רבנן לגבי בנו של ר' חנינא בן אנטיגנוס אזילו אמרו ליה לעיין בה אשכחוה דקא טעין טהרות אותיב רבנן מדידיה לגבייהו וקאי איהו לעיוני בה,אתו אמרי ליה לר' יהודה ור' יוסי אמר להו ר' יהודה אביו של זה ביזה תלמידי חכמים אף הוא מבזה תלמידי חכמים,אמר לו ר' יוסי כבוד זקן יהא מונח במקומו אלא מיום שחרב בית המקדש נהגו כהנים סילסול בעצמן שאין מוסרין את הטהרות לכל אדם:,תנו רבנן חבר שמת אשתו ובניו ובני ביתו הרי הן בחזקתן עד שיחשדו וכן חצר שמוכרין בה תכלת הרי היא בחזקתה עד שתיפסל:,תנו רבנן אשת עם הארץ שנשאת לחבר וכן בתו של עם הארץ שנשאת לחבר וכן עבדו של עם הארץ שנמכר לחבר כולן צריכין לקבל דברי חבירות בתחלה אבל אשת חבר שנשאת לעם הארץ וכן בתו של חבר שנשאת לעם הארץ וכן עבדו של חבר שנמכר לעם הארץ אין צריכין לקבל דברי חבירות בתחלה,ר"מ אומר אף הן צריכין לקבל עליהן דברי חבירות לכתחלה ר"ש בן אלעזר אומר משום ר"מ מעשה באשה אחת שנשאת לחבר והיתה קומעת לו תפילין על ידו נשאת לעם הארץ והיתה קושרת לו קשרי מוכס על ידו: | 30b. is b suspect with regard to tithe. And who /b are the Sages referred to here as b the Rabbis? /b It is b Rabbi Yehuda, /b as in his locale they treated the prohibition of produce of the Sabbatical Year stringently. b And /b the other b one says: One who is suspect with regard to tithe is suspect with regard to /b produce of the b Sabbatical /b Year. b And who /b are the Sages referred to here as b the Rabbis? /b It is b Rabbi Meir. /b , b As it is taught /b in a i baraita /i ( i Tosefta /i , i Demai /i 2:4): With regard to b an i am ha’aretz /i , /b i.e., one who is unreliable with regard to ritual impurity and tithes, b who accepts upon himself /b the commitment to observe b the matters /b associated with b i ḥaver /i status, /b i.e., that he will be stringent in all matters observed by i ḥaverim /i , including i teruma /i , tithes, and i ḥalla /i , and also undertake to eat only food that is ritually pure, and the Sages accepted him as trustworthy b but /b subsequently he b was suspected with regard to one matter /b in which others saw him act improperly, b he is suspected with regard to the entire Torah. /b This is the b statement of Rabbi Meir. And the Rabbis say: He is suspected only with regard to that particular matter. /b ,It is also taught in a i baraita /i ( i Tosefta /i , i Demai /i 2:4): With regard to b a convert who accepted upon himself /b upon his conversion b matters of Torah, /b i.e., all of the mitzvot, b even if he is suspect with regard to one matter /b alone, b he is suspect with regard to the entire Torah, and he is /b considered b like a Jewish transgressor [ i meshummad /i ], /b who habitually transgresses the mitzvot. The Gemara explains that the practical b difference /b resulting from the fact that he is considered like a Jewish transgressor is b that if he betroths /b a woman, b his betrothal is /b a valid b betrothal, /b and they are married. Although he is suspect with regard to the entire Torah, he does not return to his prior gentile status., b The Sages taught /b in a i baraita /i : In the case of b one who comes to accept upon himself /b the commitment to observe b the matters /b associated with b i ḥaver /i status except for one matter, /b which he does not wish to observe, b he is not accepted, /b and he is not trustworthy even with regard to those matters that he does wish to accept upon himself. Likewise, in the case of b a gentile who comes to /b convert and takes upon himself to b accept the words of Torah except for one matter, he is not accepted /b as a convert. b Rabbi Yosei, son of Rabbi Yehuda, says: Even /b if he refuses to accept b one detail of rabbinic law, /b he is not accepted.,The i baraita /i continues: b And similarly, /b in the case of b a Levite who comes to accept the matters of a Levite, or a priest who comes to accept the matters of priesthood, except for one matter, he is not accepted. As it is stated: /b “He among the sons of Aaron, b that sacrifices the blood of the peace offerings, /b and the fat, shall have the right thigh for a portion” (Leviticus 7:33). This means that with regard to b the /b Temple b service, which is handed /b over b to the sons of Aaron, any priest who does not admit to it /b in its entirety b has no share in the priesthood. /b ,The Gemara continues on a similar topic. b The Sages taught /b in a i baraita /i : In the case of b one who comes to accept upon himself /b a commitment to observe b the matters /b associated with b i ḥaver /i status, if we have seen that he practices /b such matters b in private, within his home, he is accepted, and afterward he is taught /b the precise details of being a i ḥaver /i . b But if /b we have b not /b seen him act as a i ḥaver /i in his home, b he is taught /b first b and afterward accepted. Rabbi Shimon ben Yoḥai says: Whether /b in b this /b case b or that /b case, b he is /b first b accepted, and he /b then b continues to learn in /b the b usual manner, /b i.e., as a i ḥaver /i he learns from others how to behave., b The Sages taught /b in a i baraita /i : An i am ha’aretz /i who wishes to become a i ḥaver /i b is accepted /b first b with regard to hands, /b i.e., he is presumed to be stringent concerning the ritual purity of his hands by making sure to wash his hands before handling pure items, b and afterward he is accepted /b as trustworthy b for purity /b in general. b And if he says: I /b wish to b accept /b purity b only with regard to hands, he is accepted /b for this. If he wishes to b accept /b upon himself the stringencies of a i ḥaver /i b with regard to ritual purity but he does not accept /b upon himself the stringencies b with regard to hands, /b i.e., to wash his hands, which is a simple act, b he is not accepted even for purity /b in general., b The Sages taught /b in a i baraita /i : b Until when is he accepted, /b i.e., how much time must elapse before he is considered trustworthy as a i ḥaver /i ? b Beit Shammai say: With regard to liquids, thirty days. With regard to /b impurity of b clothing, /b about which i ḥaverim /i would be careful as well, b twelve months. And Beit Hillel say: Both /b with regard to b this, /b liquids, b and that, /b clothing, he must maintain the practice b for twelve months /b before he is fully accepted as a i ḥaver /i .,The Gemara raises a difficulty: b If so, this is /b one b of /b the rare cases of b the leniencies of Beit Shammai and of the stringencies of Beit Hillel, /b and yet it is not included in tractate i Eduyyot /i , which lists all of the cases where Beit Shammai are more lenient than Beit Hillel. b Rather, /b the text of the i baraita /i must be emended so that it reads: b Beit Hillel say: Both /b with regard to b this, /b liquids b and that, /b clothing, he must maintain the practice b for thirty /b days before he is fully accepted as a i ḥaver /i .,§ The Gemara provides b a mnemonic /b to remember the topics from here until the end of the chapter: b i Ḥaver /i ; student; sky-blue dye [ i tekhelet /i ]; tax; return; /b tax b collector; by himself. /b , b The Sages taught /b in a i baraita /i : b One who comes to accept upon himself /b a commitment to observe b the matters /b associated with b i ḥaver /i status must accept /b it b in the presence of three i ḥaverim /i . But his children and /b the b members of his household are not required to accept /b the status of i ḥaver /i separately b in the presence of three i ḥaverim /i . Rabban Shimon ben Gamliel says: Even his children and /b the b members of his household must accept /b the status of i ḥaver /i b in the presence of three i ḥaverim /i , because a i ḥaver /i , who accepted it /b himself in the presence of three others, b is not comparable to the son of a i ḥaver /i , /b who b accepted /b that status only due to his father but did not accept it himself explicitly, and their accepting the status not in the presence of three people is insufficient., b The Sages taught /b in a i baraita /i : b One who comes to accept upon himself /b a commitment to observe b the matters /b associated with b i ḥaver /i status must accept /b it b in the presence of three i ḥaverim /i , and even a Torah scholar /b who wishes to become a i ḥaver /i b must accept /b the status of i ḥaver /i b in the presence of three i ḥaverim /i . /b But b an elder who sits /b and studies Torah b in a yeshiva is not required to accept /b the status of i ḥaver /i b in the presence of three i ḥaverim /i , as he already accepted it upon himself from the moment he sat /b and dedicated himself to study Torah in yeshiva. b Abba Shaul says: Even a Torah scholar is not required to accept /b the status of i ḥaver /i b in the presence of three i ḥaverim /i ; and not only /b does he have the status of i ḥaver /i without an explicit declaration in the presence of three i ḥaverim /i , b but others /b can b accept /b that they wish to become a i ḥaver /i b in his presence. /b , b Rabbi Yoḥa says: This mishna, /b i.e., the ruling that a Torah scholar must declare his intent to become a i ḥaver /i in the presence of three i ḥaverim /i , b was taught in the days of the son of Rabbi Ḥanina ben Antigonus. /b At that time, b Rabbi Yehuda and Rabbi Yosei were uncertain about /b a certain b matter of ritual purity. The Sages sent /b a delegation of their students b to the son of Rabbi Ḥanina ben Antigonus /b and told them to b go /b and b tell him to examine /b this matter. The students b found him while he was carrying /b items that were ritually b pure. /b The son of Rabbi Ḥanina ben Antigonus b seated Sages from his own /b yeshiva b next to /b the students who came to ask the question, because he did not trust these students to keep his items pure. b And he stood and examined /b the matter.,The students returned and b came and told Rabbi Yehuda and Rabbi Yosei /b that the son of Rabbi Ḥanina ben Antigonus had treated them as though they had the status of i amei ha’aretz /i . b Rabbi Yehuda said to them /b in anger: b This one’s father, /b i.e., Rabbi Ḥanina ben Antigonus, b degraded Torah scholars /b by not trusting them with matters of ritual purity. And b he too, /b the son of Rabbi Ḥanina ben Antigonus, b degrades Torah scholars. /b , b Rabbi Yosei said to him: Let the honor of the elder, /b i.e., both the father and son, b be left in its place. /b He did not act in this manner to degrade Torah scholars. b Rather, from the day the Temple was destroyed, the priests were accustomed to act with a higher standard for themselves, /b and they decided b that they will not pass ritually pure /b items b to any /b other b person. /b Therefore, the son of Rabbi Ḥanina, as a priest, acted appropriately., b The Sages taught /b in a i baraita /i : In the case of b a i ḥaver /i that died, his wife and children and members of his household retain their presumptive /b status b until they are suspected /b of engaging in inappropriate deeds. b And similarly, /b in the case of b a courtyard in which one sells sky-blue dye, it retains its presumptive /b status as a place in which fit sky-blue dye is sold b until it is disqualified /b due to the merchant’s unscrupulous behavior., b The Sages taught /b in a i baraita /i : b The /b former b wife an i am ha’aretz /i who /b later b marries a i ḥaver /i , and likewise the daughter of an i am ha’aretz /i who marries a i ḥaver /i , and likewise the slave of an i am ha’aretz /i who is sold to a i ḥaver /i , must all accept /b upon themselves a commitment to observe b the matters /b associated with b i ḥaver /i status. But /b with regard to b the /b former b wife of a i ḥaver /i who /b later b marries an i am ha’aretz /i , and likewise the daughter of a i ḥaver /i who marries an i am ha’aretz /i , and likewise the slave of a i ḥaver /i who was sold to an i am ha’aretz /i , /b these people b need not accept /b upon themselves a commitment to observe b the matters /b associated with b i ḥaver /i status i ab initio /i , /b as each of them is already accustomed to behave as a i ḥaver /i .,The i baraita /i continues: b Rabbi Meir says: They too must accept /b upon themselves a commitment to observe b the matters /b associated with b i ḥaver /i status i ab initio /i . And similarly, Rabbi Shimon ben Elazar would /b illustrate this point and b say in the name of Rabbi Meir: /b There was b an incident involving a certain woman who married a i ḥaver /i and would tie [ i koma’at /i ] for him phylacteries on his hand, /b and she later b married a tax collector and would tie for him tax seals on his hand, /b which shows that her new husband had a great influence on her level of piety. |
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| 142. Nag Hammadi, The Gospel of Truth, 36.35-36.39 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •ark of the covenant, atonement, day of Found in books: Allison (2018) 409 |
143. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •circumcision blood, thesis of hoffmans covenant of blood Found in books: Cohen (2010) 437| 137b. מל ולא פרע את המילה כאילו לא מל:, big strongגמ׳ /strong /big אמר רבי אבינא א"ר ירמיה בר אבא אמר רב בשר החופה את רוב גובהה של עטרה:,ואם היה בעל בשר וכו': אמר שמואל קטן המסורבל בבשר רואין אותו כ"ז שמתקשה ונראה מהול אינו צריך למול ואם לאו צריך למול,במתניתא תנא רשב"ג אומר קטן המסורבל בבשר רואין אותו כל זמן שמתקשה ואינו נראה מהול צריך למולו ואם לאו אינו צריך למולו,מאי בינייהו איכא בינייהו נראה ואינו נראה:,מל ולא פרע: ת"ר המל אומר אקב"ו על המילה אבי הבן אומר אקב"ו להכניסו בבריתו של אברהם אבינו העומדים אומרים כשם שנכנס לברית כך יכנס לתורה לחופה ולמע"ט,והמברך אומר אשר קידש ידיד מבטן חוק בשארו שם וצאצאיו חתם באות ברית קדש על כן בשכר זאת אל חי חלקנו צוה להציל ידידות שארינו משחת למען בריתו אשר שם בבשרנו בא"י כורת הברית,המל את הגרים אומר ברוך אתה ה' אלהינו מלך העולם אקב"ו על המילה והמברך אומר אקב"ו למול את הגרים ולהטיף מהם דם ברית שאילמלא דם ברית לא נתקיימו שמים וארץ שנאמר (ירמיהו לג, כה) אם לא בריתי יומם ולילה חוקות שמים וארץ לא שמתי בא"י כורת הברית,המל את העבדים אומר אקב"ו על המילה והמברך אומר אקב"ו למול את העבדים ולהטיף מהם דם ברית שאילמלא דם ברית חוקות שמים וארץ לא נתקיימו שנאמ' אם לא בריתי יומם ולילה חוקות שמים וארץ לא שמתי בא"י כורת הברית:, br br big strongהדרן עלך רבי אליעזר דמילה /strong /big br br,מתני׳ big strongרבי /strong /big אליעזר אומר תולין את המשמרת בי"ט ונותנין לתלויה בשבת וחכ"א אין תולין את המשמרת בי"ט ואין נותנין לתלויה בשבת אבל נותנין לתלויה ביו"ט:, big strongגמ׳ /strong /big השתא ר"א אוסופי אהל עראי לא מוספינן למיעבד לכתחלה שרי,מאי היא דתנן פקק החלון ר"א אומר בזמן שקשור ותלוי פוקקין בו ואם לאו אין פוקקין בו וחכ"א בין כך ובין כך פוקקין בו,ואמר רבה בר בר חנה א"ר יוחנן הכל מודים שאין עושין אהל עראי בתחלה בי"ט ואין צ"ל בשבת לא נחלקו אלא להוסיף שר"א אומר אין מוסיפין בי"ט ואין צ"ל בשבת וחכ"א מוסיפין בשבת ואין צ"ל ביום טוב,ר"א סבר לה כרבי יהודה דתניא אין בין יום טוב לשבת אלא אוכל נפש בלבד רבי יהודה מתיר אף מכשירי אוכל נפש,אימר דשמעינן ליה לר' יהודה במכשירין שאי אפשר לעשותם מערב יום טוב במכשירין שאפשר לעשותם מערב יו"ט מי שמעת ליה,דר"א עדיפא מדרבי יהודה:,וחכ"א: איבעיא להו תלה מאי אמר רב יוסף תלה חייב חטאת,א"ל אביי אלא מעתה תלא כוזא בסיכתא הכי נמי דמיחייב | 137b. If b one circumcised but did not uncover /b the flesh at b the /b area of the b circumcision /b by folding back the thin membrane beneath the foreskin, b it is as if he had not circumcised. /b , strong GEMARA: /strong b Rabbi Avina said /b that b Rabbi Yirmeya bar Abba said /b that b Rav said: /b When the mishna said most of the corona, they meant b the flesh that covers most of the height of the corona, /b as well as most of its circumference.,We learned in the mishna: b If /b the baby b was fleshy, /b the circumcisor corrects the circumcision so that it will not appear uncircumcised. b Shmuel said: A child who is encumbered with flesh, one examines him, /b and b as long as when /b his limb b hardens he looks circumcised, one need not circumcise /b him again. b And if not, /b meaning he does not appear circumcised even then, b one must circumcise /b him again., b It was taught in a i baraita /i /b that b Rabban Shimon ben Gamliel says: A child who is encumbered with flesh, one examines him, /b and b as long as when it hardens it does not appear circumcised, one needs to circumcise him /b again, b and if not, one need not circumcise him /b again.,The Gemara asks: b What is /b the practical difference b between these /b two formulations? The Gemara answers: b There is /b a practical difference b between them /b in a case where he b appears /b circumcised but b does not appear /b fully circumcised. According to Shmuel, in order to avoid an additional circumcision, one must appear fully circumcised, and this state is insufficient. According to Rabban Shimon ben Gamliel, only one who appears uncircumcised requires further circumcision; this partial circumcision is adequate.,We learned in the mishna: If b he circumcised /b a child b but did not uncover /b the area of the circumcision, it is as if he did not circumcise him. b The Sages taught /b in a i Tosefta /i that b one who circumcises /b a child b recites: Who has made us holy through His commandments, and commanded us concerning circumcision. The father of the /b circumcised b child recites: Who has made us holy through His commandments, and commanded us to bring him into the covet of Abraham, our father. Those standing /b there b recite: Just as he has entered into the covet, so may he enter into Torah, marriage, and good deeds. /b , b And the one who recites the /b additional b blessing says: Who made the beloved one holy from the womb, marked the decree in his flesh, and gave his descendants the seal and the sign of the holy covet. Therefore, as a reward for this, the living God, our Portion, commanded to deliver the beloved of our flesh from destruction, for the sake of His covet that He set in our flesh. Blessed are You, Lord, Who establishes the covet. /b , b One who circumcises converts says: Blessed are You, Lord, our God, King of the universe, Who made us holy with His commandments, and commanded us concerning circumcision. And the one who recites the /b additional b blessing recites: Who has made us holy with His commandments, and commanded us to circumcise converts, and to drip from them covetal blood, as were it not for the blood of the covet, the heaven and earth would not be sustained, as it is stated: “If My covet would not be with day and night, the ordices of heaven and earth I would not have placed” /b (Jeremiah 33:25), which is interpreted to mean that were it not for the covet of circumcision that is manifest both day and night, the world would cease to exist. He concludes the blessing with the phrase: b Blessed are You, Lord, Who establishes the covet. /b ,When a Jew buys a Canaanite slave, he is obligated to circumcise the slave, as the slave is partially entering the covet of the Jewish people. b One who circumcises slaves recites /b a blessing: b Who made us holy with His commandments, and commanded us concerning circumcision. And the one who recites the additional blessings says /b a blessing similar to those mentioned above: b Who made us holy with His commandments, and commanded us to circumcise slaves, and to drip from them covetal blood, as were it not for the blood of the covet the heaven and earth would not be sustained, as it is stated: “If My covet would not be with day and night, the ordices of heaven and earth I would not have placed” /b (Jeremiah 33:25). b Blessed are You, Lord, Who establishes the covet. /b ,, strong MISHNA: /strong b Rabbi Eliezer says: One may suspend /b and stretch over a base b the strainer /b through which sediment is filtered from wine, b on a Festival. And one may place /b wine b through /b a strainer that was already b suspended /b the day before; however, one may not suspend the strainer b on Shabbat. And the Rabbis say: One may not suspend the strainer on a Festival, and one may not place /b wine for filtering b through a suspended /b strainer b on Shabbat; however, one may place /b wine b through a suspended /b strainer b on a Festival. /b , strong GEMARA: /strong The Gemara raises a difficulty with regard to Rabbi Eliezer’s position: b Now, Rabbi Eliezer /b holds that b we may not /b even b add /b to b a temporary tent /b on Shabbat; could it be that b to make /b a tent b is permitted i ab initio /i ? /b Stretching a strainer over a base, which Rabbi Eliezer permits, is comparable to making a tent.,The Gemara explains the question: b What is /b this opinion of Rabbi Eliezer’s? b As we learned /b in a mishna: With regard to b a window shutter /b used to cover a skylight, b Rabbi Eliezer says: When it is tied /b to b and hanging /b from the window, i.e., it is not touching the ground, b one may shutter /b the window b with it, and if not, one may not shutter /b the window b with it. And the Rabbis say: Both /b in b this /b case b and /b in b that /b case b one may shutter with it. /b , b And Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: Everyone agrees that one may not construct a temporary tent on a Festival /b for the b first time, and needless to say, /b one may not do so b on Shabbat. /b The i tanna’im /i b disagree only /b with regard to b adding /b to an existing tent, b as Rabbi Eliezer says: One may not add /b to an existing structure b on a Festival, and needless to say, /b one may not do so b on Shabbat. And the Rabbis say: One may add /b to the temporary structure b on Shabbat, and needless to say, /b one may do so b on a Festival. /b ,The Gemara answers: Rabbi Eliezer indeed holds that the suspension of a strainer constitutes a prohibited labor. However, b Rabbi Eliezer holds in accordance with /b the opinion of b Rabbi Yehuda /b with regard to actions that facilitate preparation of food on a Festival, b as it was taught /b in a i baraita /i : b The only /b difference b between a Festival and Shabbat /b is with regard to the preparation of b food alone. /b It is permitted to perform labors for the purpose of food preparation on a Festival, but not on Shabbat. b Rabbi Yehuda permits even actions that facilitate food preparation /b on a Festival, e.g., fixing utensils with which food is prepared on the Festival. Similarly, Rabbi Eliezer permits the suspension of a strainer, which would otherwise constitute a prohibited labor, in order to prepare wine for use on the Festival.,The Gemara asks: b Say that we heard /b that b Rabbi Yehuda /b permits labors that are otherwise prohibited if they b pertain to actions that facilitate /b food preparation b that cannot be performed on the eve of the Festival; /b however, b with regard to actions that facilitate /b food preparation b that can be performed on the eve of the Festival, did you hear /b that b he /b permits doing so?,The Gemara answers: The leniency b of Rabbi Eliezer exceeds that of Rabbi Yehuda. /b Unlike Rabbi Yehuda, Rabbi Eliezer does not distinguish between actions that facilitate food preparation that can and those that cannot be performed on the eve of the Festival.,We learned in the mishna: b And the Rabbis say: /b One may not suspend the strainer on a Festival. b A dilemma was raised before /b the Sages: If b he suspended /b a strainer unwittingly, b what /b is the i halakha /i ? b Rav Yosef said: /b If b he suspended /b it, b he is liable /b to bring b a sin-offering, /b like anyone who unwittingly performs a labor prohibited by Torah law on Shabbat., b Abaye said to him: But if /b that is b so, /b that an action of that sort constitutes performance of the prohibited labor of building by Torah law, then if b one suspended a jug on a peg, is he also liable /b for building a tent? |
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144. Babylonian Talmud, Horayot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 134; Simon-Shushan (2012) 262| 12a. ומי הוה שמן המשחה והתניא משנגנז ארון נגנז שמן המשחה וצנצנת המן ומקלו של אהרן שקדיה ופרחיה וארגז ששלחו פלשתים דורון לישראל שנאמר (שמואל א ו, ח) ואת כלי הזהב אשר השבותם לו אשם תשימו בארגז מצדו ושלחתם אותו והלך,ומי גנזו יאשיהו מלך יהודה גנזו שראה שכתוב בתורה (דברים כח, לו) יולך ה' אותך ואת מלכך וגו' צוה וגנזום שנאמר (דברי הימים ב לה, ג) ויאמר ללוים המבינים לכל ישראל הקדושים לה' תנו את ארון הקדש בבית אשר בנה שלמה בן דוד מלך ישראל אין לכם משא בכתף עתה עבדו את ה' אלהיכם ואת עמו ישראל,ואמר רבי אלעזר אתיא שם שם אתיא משמרת משמרת אתיא דורות דורות אמר רב פפא באפרסמא דכיא,ת"ר כיצד מושחין את המלכים כמין נזר ואת הכהנים כמין כי מאי כמין כי אמר רב מנשיא בר גדא כמין כף יוני,תני חדא בתחלה מוצקין שמן על ראשו ואח"כ נותנין לו שמן בין ריסי עיניו ותניא אחריתי בתחלה נותנין לו שמן בין ריסי עיניו ואח"כ מוצקים לו שמן על ראשו תנאי היא איכא דאמרי משיחה עדיפא ואיכא דאמרי יציקה עדיפא,מ"ט דמאן דאמר יציקה עדיפא דכתיב (ויקרא ח, יב) ויצוק משמן המשחה על ראש אהרן וימשח אותו לקדשו ומאן דאמר משיחה עדיפא מ"ט קסבר שכן אתה מוצא אצל כלי שרת והכתיב ויצוק ובסוף וימשח הכי קאמר מאי טעם ויצוק משום דוימשח,ת"ר (תהלים קלג, ב) כשמן הטוב [וגו'] יורד על הזקן זקן אהרן וגו' כמין שני טפי מרגליות היו תלויות לאהרן בזקנו אמר רב פפא תנא כשהוא מספר עולות ויושבות לו בעיקר זקנו ועל דבר זה היה משה דואג אמר שמא חס ושלום מעלתי בשמן המשחה יצתה בת קול ואמרה כשמן הטוב וגו' (תהלים קלג, ג) כטל חרמון מה טל חרמון אין בו מעילה אף שמן המשחה שבזקן אהרן אין בו מעילה,ועדיין היה אהרן דואג אמר שמא משה לא מעל אבל אני מעלתי יצתה בת קול ואמרה לו (תהלים קלג, א) הנה מה טוב ומה נעים שבת אחים גם יחד מה משה לא מעל אף אתה לא מעלת,ת"ר אין מושחים את המלכים אלא על המעיין כדי שתמשך מלכותם שנא' (מלכים א א, לג) ויאמר המלך להם קחו עמכם את עבדי אדוניכם [וגו'] והורדתם אותו אל גחון,אמר רבי אמי האי מאן דבעי לידע אי מסיק שתיה אי לא ניתלי שרגא בעשרה יומי דבין ראש השנה ליום הכפורים בביתא דלא נשיב זיקא אי משיך נהוריה נידע דמסיק שתיה,ומאן דבעי למיעבד בעיסקא ובעי למידע אי מצלח אי לא מצלח לירבי תרנגולא אי שמין ושפר מצלח,האי מאן דבעי למיפק [לאורחא] ובעי למידע אי חזר ואתי לביתא אי לא ניקום בביתא דחברא אי חזי בבואה דבבואה לידע דהדר ואתי לביתא ולאו מלתא היא דלמא חלשא דעתיה ומיתרע מזליה אמר אביי השתא דאמרת סימנא מילתא היא [לעולם] יהא רגיל למיחזי בריש שתא קרא ורוביא כרתי וסילקא ותמרי,אמר להו רב משרשיא לבריה כי בעיתו מיעל ומיגמרי קמי רבייכו גרסו מתניתא ועלו לקמי רבייכו וכי יתביתו קמיה חזו לפומיה דכתיב (ישעיהו ל, כ) והיו עיניך רואות את מוריך וכי גרסיתו גרסו על נהרא דמיא דכי היכי דמשכן מיא משכן שמעתתייכו ותיבו אקילקלי דמתא מחסיא ולא תיבו אפדני דפומבדיתא טב גלדנא סריא [דמתא מחסיא למיכל] מכותחא דרמי כיפי,(שמואל א ב, א) רמה קרני באלהי רמה קרני ולא רמה פכי דוד ושלמה שנמשחו בקרן נמשכה מלכותן שאול ויהוא שנמשחו בפך לא נמשכה מלכותן:,המשוח בשמן המשחה וכו': ת"ר משיח יכול מלך ת"ל כהן אי כהן יכול מרובה בגדים ת"ל משיח אי משיח יכול משוח מלחמה תלמוד לומר והכהן המשיח שאינו משיח על גביו,מאי משמע כדאמר רבא הירך המיומנת שבירך הכא נמי המשיח המיומן שבמשוחים,אמר מר משיח יכול מלך מלך פר הוא דמייתי שעיר הוא דמייתי איצטריך ס"ד אמינא על שגגת מעשה יביא שעיר על העלם דבר יביא פר קמ"ל:,אין בין משוח בשמן המשחה כו': מתניתין דלא כרבי מאיר דאי ר"מ הא תניא מרובה בגדים מביא פר הבא על כל המצות דברי ר"מ ולא הודו לו חכמים,מ"ט דר"מ דתניא (ויקרא ד, ג) משיח אין לי אלא משוח בשמן המשחה מרובה בגדים מנין תלמוד לומר הכהן המשיח,במאי אוקימתיה כרבנן | 12a. The Gemara asks with regard to the fact that Jehoahaz was anointed: b And was there anointing oil /b during the days of Jehoahaz? b But isn’t it taught /b in a i baraita /i : b When the Ark of the Covet was sequestered, the anointing oil, and the jar of i manna /i /b (see Exodus 16:33), b and Aaron’s staff /b with b its almonds and blossoms /b (see Numbers 17:23), b and the chest that the Philistines sent /b as b a gift to Israel, /b were all b sequestered /b with it, b as it is stated: /b “And you shall take the Ark of the Lord, and lay it upon the cart, b and put the vessels of gold that you return Him as a guilt-offering in a chest by its side and send it away that it may go” /b (I Samuel 6:8)., b And who sequestered /b the Ark? b Josiah, king of Judea, sequestered it, as he saw that it is written in the Torah /b in the portion of rebuke: b “The Lord will lead you, and your king /b whom you shall establish over you, unto a nation that you have not known” (Deuteronomy 28:36). b He commanded and /b the people b sequestered them, as it is stated: “And he said to the Levites who taught all Israel, and who were sacred unto the Lord: Place the sacred Ark in the room that Solomon, son of David, king of Israel built; there shall be no more burden upon your shoulders. Now serve the Lord your God and His people Israel” /b (II Chronicles 35:3)., b And Rabbi Elazar says: One derives /b a verbal analogy between the term: b There, /b written with regard to the Ark (see Exodus 29:43), and the term: b There, /b written with regard to the jar of i manna /i (see Exodus 16:33); and between the term: b Keepsake, /b written with regard to the jar of i manna /i (see Exodus 16:33), and the term: b Keepsake, /b written with regard to Aaron’s staff (see Numbers 17:25–26); and between the term: b Generations, /b written with regard to the jar of i manna /i (see Exodus 16:33), and the term: b Generations, /b written with regard to the anointing oil (see Exodus 30:31). By means of these verbal analogies it is derived that all of these items were sequestered. b Rav Pappa said: /b They anointed Jehoahaz b with pure balsam /b oil, not with anointing oil.,§ b The Sages taught: How does one anoint the kings? /b One smears the oil in a manner that is b similar to /b the form of b a crown /b around his head. b And /b how does one anoint b the priests? /b One smears the oil in a shape b like /b the Greek letter b chi. /b The Gemara asks: b What /b is the meaning of: b Like /b the Greek letter b chi? Rav Menashya bar Gadda said: Like /b the b Greek /b equivalent of the Hebrew letter b i kaf /i . /b , b It is taught /b in b one /b i baraita /i : b Initially, they pour oil on /b the priest’s b head, and thereafter, they place oil for him between the lashes of his eyes. And it is taught /b in b a different /b i baraita /i : b Initially, they place oil for him between the lashes of his eyes, and thereafter, they pour oil on his head. /b The Gemara explains: b It is /b a dispute between b i tanna’im /i . Some say: Anointing /b with oil between his eyes b is preferable /b and takes precedence, b and some say: Pouring /b oil on his head b is preferable /b and takes precedence., b What is the reason /b for the opinion b of the one who said /b that b pouring /b oil on his head b is preferable? /b It is b as it is written: “And he poured from the anointing oil upon Aaron’s head and anointed him to sanctify him” /b (Leviticus 8:12), indicating that pouring precedes anointing. b And the one who said /b that b anointing is preferable /b and takes precedence, b what is the reason /b for his opinion? b He holds: /b Anointing takes precedence b as /b that is what b you find with regard to service vessels /b (see Numbers 7:1). They were anointed, but the anointing oil was not poured on them. The Gemara asks: b But isn’t it written /b with regard to the priests: b “And he poured,” and ultimately: “And anointed”? /b The Gemara answers: b This /b is what the verse b is saying: What is the reason /b that b he poured /b the oil? It is b due to /b the fact b that he /b had already b anointed /b them. Anointing is the primary component of the process., b The Sages taught: “It is like the precious oil upon the head coming down upon the beard, Aaron’s beard, /b that comes down upon the collar of his garments” (Psalms 133:2). b Two drops /b of anointing oil, b shaped like pearls, were suspended for Aaron from his beard. Rav Pappa said /b that it is b taught: When /b Aaron would b speak /b and his beard would move, those drops would miraculously b rise and settle on the roots of his beard /b so that they would not fall. b Moses was concerned about this matter. He said: Perhaps, Heaven forfend, I misused /b the consecrated b anointing oil /b and poured more than necessary, as two additional drops remain? b A Divine Voice emerged and said: “It is like the precious oil /b upon the head coming down upon the beard, Aaron’s beard, that comes down upon the collar of his garments. b Like the dew of Hermon” /b (Psalms 133:2–3). This analogy teaches: b Just as there is no misuse of the dew of Hermon, /b which is not consecrated, b so too, /b with regard to b the anointing oil that is on Aaron’s beard, there is no misuse /b of consecrated property., b And still Aaron was concerned. He said: Perhaps Moses did not misuse /b consecrated property; b but /b perhaps b I misused /b consecrated property, as the additional oil is on my beard and I enjoy it. b A Divine Voice emerged and said: “Behold, how good and how pleasant it is for brothers to dwell together in unity” /b (Psalms 133:1). b Just as /b your brother b Moses did not misuse /b consecrated property, b so too, you did not misuse /b consecrated property., b The Sages taught: One anoints the kings only upon a spring, /b as an omen, b so that their kingdom will continue /b like a spring, b as it is stated /b with regard to the coronation of Solomon before the death of David: b “And the king said unto them: Take with you the servants of your lord, /b and let Solomon my son ride upon my own mule, b and bring him down to Gihon. /b And let Tzadok the priest and Nathan the prophet anoint him there king over Israel and sound the shofar and say: Long live King Solomon” (I Kings 1:33–34).,§ Apropos good omens, the Gemara cites a statement that b Rabbi Ami said: This /b person b who seeks to know if he will complete his year or if /b he will b not, /b i.e., whether or not he will remain alive in the coming year, b let him light a lamp, during the ten days that are between Rosh HaShana and Yom Kippur, in a house in which wind does not blow. If its light continues /b to burn, b he knows that he /b will b complete his year. /b , b And one who seeks to conduct a business venture and wishes to know if he will succeed /b or b if /b he will b not succeed, let him raise a rooster. If /b the rooster b grows fat and healthy, he will succeed. /b , b One who seeks to embark on a journey and wishes to know if he /b will b return and come to /b his b home /b or b if /b he will b not, let him go to a dark [ i daḥavara /i ] house. If he sees the shadow of a shadow he shall know that he /b will b return and come home. /b The Sages reject this: This omen b is not /b a significant b matter. Perhaps he will be disheartened /b if the omen fails to appear, b and his fortune will suffer /b and it is this that causes him to fail. b Abaye said: Now that you said /b that b an omen is /b a significant b matter, a person should always be accustomed to seeing /b these b on Rosh HaShana: Squash, and fenugreek, leeks, and chard, and dates, /b as each of these grows quickly and serves as a positive omen for one’s actions during the coming year.,Apropos good omens, b Rav Mesharshiyya said to his son: When you seek to enter and study before your teacher, study the i baraita /i /b first, b and /b only then b enter before your teacher. And when you are sitting before him, look to his mouth, as it is written: “And your eyes shall see your teacher” /b (Isaiah 30:20). b And when you study, study adjacent to a river of water; just as the water flows, your studies will flow /b unimpeded. He added: b And /b it is preferable for you to b sit on the rubbish heaps [ i akilkelei /i ] of Mata Meḥasya, and do not sit in the palaces [ i appadnei /i ] of Pumbedita. Better to eat the rotten fish [ i gildana /i ] of Mata Meḥasya than /b to eat b i kutḥa /i , which displaces rocks, /b a metaphor for how potent it is.,Apropos good omens for anointing, it is stated in the prayer of Hannah, Samuel’s mother: b “My horn is exalted in my God” /b (I Samuel 2:1). The Gemara infers: b My horn is exalted, and my jug is not exalted. David and Solomon were anointed with /b oil from b a horn. /b This was a good omen for them and b their reign endured. Saul and Jehu were anointed with /b oil from b a jug and their reign did not endure. /b ,§ The mishna teaches: And who is the anointed priest? It is the High Priest b who is anointed with the anointing oil, /b not the High Priest consecrated by donning multiple garments. b The Sages taught: “Anointed” /b is written in the verse (Leviticus 6:15). One b might /b have thought that the reference is to b a king. /b Therefore, b the verse states: “Priest.” If /b the reference is to b a priest, /b one b might /b have thought that the reference is to a priest consecrated by donning b multiple garments. /b Therefore, b the verse states: “Anointed.” If /b the reference is to one who is b anointed, /b one b might /b have thought that the reference is even to a priest b anointed for war. /b Therefore, b the verse states: “And the anointed priest,” /b indicating b that there is no anointed /b priest b over him; /b rather, he is the highest-ranking priest.,The Gemara asks: b From where /b is this b inferred? /b The Gemara answers: It is b as Rava said /b with regard to the term b “the thigh” /b in the verse: “The sciatic nerve that is on the hollow of the thigh” (Genesis 32:33); the reference is to b the stronger of the thighs. Here too, /b where the verse states: b “The anointed,” /b the reference is to b the /b most b distinguished of /b those b anointed, /b i.e., the High Priest.,The Gemara analyzes the i baraita /i : b The Master said: “Anointed” /b is written in the verse. One b might /b have thought that the reference is to b a king. /b The Gemara asks: b Is it a bull that a king brings /b for a sin-offering? b It is a male goat that he brings, /b as the Torah states explicitly, later in that passage. The Gemara answers: It b was necessary /b for the i tanna /i to say this, as it may b enter your mind to say: /b It is b for the unwitting /b performance b of an action /b for which all people are liable to bring a sin-offering that a king b shall bring /b a male goat as his offering; but b for absence /b of awareness b of the matter /b with the unwitting performance of an action, a king b shall bring a bull. /b Therefore, the i tanna /i b teaches us /b that it is only the High Priest who brings a bull.,§ The mishna teaches: b The difference between /b a High b Priest anointed with the anointing oil /b and one consecrated by donning multiple garments is only that the latter does not bring the bull that comes for the transgression of any of the mitzvot. The Gemara comments: b The mishna is not in accordance with /b the opinion of b Rabbi Meir, as, if it was /b in accordance with the opinion of b Rabbi Meir, isn’t it taught /b in a i baraita /i : A priest who is consecrated by donning b multiple garments brings a bull that comes for /b the transgression of b any of the mitzvot; /b this is b the statement of Rabbi Meir, but the Rabbis did not concede /b that point b to him. /b ,The Gemara asks: b What is the reason /b for the opinion b of Rabbi Meir? /b It is b as it is taught /b in a i baraita /i : b “Anointed” /b is written in the verse. b I have /b derived b only a priest anointed with the anointing oil. From where /b do I derive the i halakha /i of a priest who is consecrated by donning b multiple garments? The verse states: “The anointed priest,” /b from which it is derived that anyone who is appointed as the High Priest is included, even if he was not anointed.,The Gemara asks: b In accordance with which /b opinion b did you interpret /b the mishna? It is b in accordance with /b the opinion of b the Rabbis. /b |
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| 145. Anon., Protevangelium of James, 8.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 151 |
146. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •ark of the covenant, atonement, day of Found in books: Allison (2018) 406| 91b. הנה הוא זורה את גורן השעורים,רבי אבהו אמר מהכא (בראשית כב, ג) וישכם אברהם בבקר ויחבוש את וגו',ורבנן אמרי מהכא (בראשית לז, יד) לך נא ראה את שלום אחיך ואת שלום וגו',רב אמר מהכא (בראשית לב, לב) ויזרח לו השמש,אמר ר' עקיבא שאלתי את רבן גמליאל ואת רבי יהושע באיטליז של אימאום שהלכו ליקח בהמה למשתה בנו של רבן גמליאל כתיב ויזרח לו השמש וכי שמש לו לבד זרחה והלא לכל העולם זרחה,אמר ר' יצחק שמש הבאה בעבורו זרחה בעבורו דכתיב (בראשית כח, י) ויצא יעקב מבאר שבע וילך חרנה וכתיב ויפגע במקום כי מטא לחרן אמר אפשר עברתי על מקום שהתפללו אבותי ואני לא התפללתי כד יהיב דעתיה למיהדר קפצה ליה ארעא מיד ויפגע במקום,כד צלי בעי למיהדר אמר הקב"ה צדיק זה בא לבית מלוני ויפטר בלא לינה מיד בא השמש,כתיב (בראשית כח, יא) ויקח מאבני המקום וכתיב ויקח את האבן אמר רבי יצחק מלמד שנתקבצו כל אותן אבנים למקום אחד וכל אחת ואחת אומרת עלי יניח צדיק זה ראשו תנא וכולן נבלעו באחד,(בראשית כח, יב) ויחלום והנה סולם מוצב ארצה תנא כמה רחבו של סולם שמונת אלפים פרסאות דכתיב (בראשית כח, יב) והנה מלאכי אלהים עולים ויורדים בו עולים שנים ויורדים שנים וכי פגעו בהדי הדדי הוו להו ארבעה,וכתיב ביה במלאך (דניאל י, ו) וגויתו כתרשיש וגמירי דתרשיש תרי אלפי פרסי הוו,תנא עולין ומסתכלין בדיוקנו של מעלה ויורדין ומסתכלין בדיוקנו של מטה בעו לסכוניה מיד (בראשית כח, יג) והנה ה' נצב עליו אמר רבי שמעון בן לקיש אלמלא מקרא כתוב אי אפשר לאמרו כאדם שמניף על בנו,(בראשית כח, יג) הארץ אשר אתה שוכב עליה וגו' מאי רבותיה אמר רבי יצחק מלמד שקפלה הקב"ה לכל ארץ ישראל והניחה תחת יעקב אבינו שתהא נוחה ליכבש לבניו,(בראשית כח, א) ויאמר שלחני כי עלה השחר אמר לו גנב אתה או קוביוסטוס אתה שמתיירא מן השחר אמר לו מלאך אני ומיום שנבראתי לא הגיע זמני לומר שירה עד עכשיו,מסייע ליה לרב חננאל אמר רב דאמר רב חננאל אמר רב שלש כתות של מלאכי השרת אומרות שירה בכל יום אחת אומרת קדוש ואחת אומרת קדוש ואחת אומרת קדוש ה' צבאות,מיתיבי חביבין ישראל לפני הקב"ה יותר ממלאכי השרת שישראל אומרים שירה בכל שעה ומלאכי השרת אין אומרים שירה אלא פעם אחת ביום ואמרי לה פעם אחת בשבת ואמרי לה פעם אחת בחודש ואמרי לה פעם אחת בשנה ואמרי לה פעם אחת בשבוע ואמרי לה פעם אחת ביובל ואמרי לה פעם אחת בעולם,וישראל מזכירין את השם אחר שתי תיבות שנאמר (דברים ו, ד) שמע ישראל ה' וגו' ומלאכי השרת אין מזכירין את השם אלא לאחר ג' תיבות כדכתיב (ישעיהו ו, ג) קדוש קדוש קדוש ה' צבאות,ואין מה"ש אומרים שירה למעלה עד שיאמרו ישראל למטה שנאמר (איוב לח, ז) ברן יחד כוכבי בקר והדר ויריעו כל בני אלהים,אלא אחת אומרת קדוש ואחת אומרת קדוש קדוש ואחת אומרת קדוש קדוש קדוש ה' צבאות והאיכא ברוך | 91b. “And now is there not Boaz our kinsman, whose maidens you were with? b Behold, he winnows barley tonight in the threshing floor /b …and it shall be, when he lies down, that you shall mark the place where he shall lie” (Ruth 3:2–3). This teaches that the reason Boaz did not return home from the threshing floor was that a Torah scholar should not go out alone at night., b Rabbi Abbahu said /b that the source is b from here: “And Abraham rose early in the morning, and saddled /b his donkey, and took two of his young men with him and Isaac his son; and he split the wood for the burnt offering, and rose up, and went to the place that God had told him” (Genesis 22:3). The fact that Abraham waited until morning and did not set off at night, even though others were traveling with him, indicates that a Torah scholar should not go out at night at all, and certainly not alone., b And the Rabbis say /b that the source is b from here, /b the verse that describes when Jacob sent Joseph to his brothers: “And he said to him: b Go now, see whether it is well with you brothers and well /b with the flock; and bring me back word. So he sent him out of the valley of Hebron, and he came to Shechem” (Genesis 37:14). The verse indicates that Jacob sent Joseph at a time when he could see his brothers, i.e., during the day. This shows that a Torah scholar should not go out alone at night., b Rav said /b that the source is b from here: “And the sun rose for him /b as he passed over Peniel, and he limped upon his thigh” (Genesis 32:32). This indicates that Jacob remained where he was all night and left in the morning, because a Torah scholar should not go out alone at night.,The Gemara cites an incident involving the final verse cited above. b Rabbi Akiva says: I asked /b the following question of b Rabban Gamliel and Rabbi Yehoshua in the meat market [ i be’itliz /i ] of /b the town b Emmaus, where they went to purchase an animal for the /b wedding b feast of Rabban Gamliel’s son: It is written /b in the verse: b “And the sun shone for him /b when he passed Peniel, and he limped upon his thigh” (Genesis 32:32). b But did the sun shine only for him? Didn’t it shine for the entire world? /b , b Rabbi Yitzḥak says: /b The verse means that b the sun, which set /b early exclusively b for him, /b also b shone /b early exclusively b for him /b in order to rectify the disparity created by the premature sunset. The Gemara explains when the sun set early for him: b As it is written: “And Jacob went out from Beersheba and went toward Haran” /b (Genesis 28:10). b And it is written /b thereafter: b “And he encountered the place, /b and he slept there, because the sun had set” (Genesis 28:11). b When /b Jacob b arrived at Haran, he said: /b Is it b possible /b that b I passed a place where my fathers prayed and I did not pray /b there? b When he set his mind to return, the land contracted for him. Immediately /b the verse states: b “And he encountered the place,” /b indicating that he arrived there miraculously., b When he /b had finished b praying /b and b he wanted to return /b to Haran, b the Holy One, Blessed be He, said: This righteous man came to my lodging place and he will depart without remaining overnight? Immediately, the sun set /b before its proper time so that Jacob would stay overnight in that place.,The Gemara cites another exposition of Rabbi Yitzḥak to explain an apparent contradiction between two verses pertaining to this incident. b It is written: “And he took of the stones of the place, /b and placed them under his head, and lay down in that place to sleep” (Genesis 28:11). b And it is written: /b “And Jacob rose up early in the morning, b and he took the stone /b that he had placed under his head, and set it up for a pillar, and poured oil upon the top of it” (Genesis 28:18). The first verse indicates that Jacob took several stones, whereas the latter verse indicates that he took only one stone. b Rabbi Yitzḥak says: /b This b teaches that all those stones gathered to one place and each one said: /b Let b this righteous man place his head upon me. /b And it was b taught: And all of them were absorbed into one /b large rock.,The Gemara expounds other verses pertaining to the same incident. The verse states: b “And he dreamed, and behold a ladder set up on the earth, /b and the top of it reached to heaven; and behold the angels of God ascending and descending on it” (Genesis 28:12). It was b taught: How wide was the ladder? /b It was b eight thousand parasangs [ i parsaot /i ], as it is written: “And behold the angels of God ascending and descending on it.” /b The word b “ascending [ i olim /i ],” /b written in plural, indicates that there were b two /b angels ascending simultaneously. Likewise, the term b “and descending [ i veyordim /i ],” /b also in the plural, indicates that b two /b angels were descending simultaneously. b And when they met one another they were /b a total of b four /b in one place, so the ladder must have been wide enough to accommodate four angels., b And it is written /b in a verse b with regard to an angel: “His body was like Tarshish” /b (Daniel 10:6). b And /b it b is learned /b as a tradition b that /b the city of b Tarshish was two thousand parasangs. /b Consequently, in order to accommodate four angels, the ladder must have been eight thousands parasangs wide.,It was b taught /b that the angels were b ascending and gazing at the image of [ i bidyokeno /i ] /b Jacob b above, /b engraved on the Throne of Glory, b and descending and gazing at his image below. /b The angels subsequently became jealous of Jacob, and b wanted to endanger /b his life. b Immediately /b Jacob received divine protection, as the verse states: b “And behold, the Lord stood over him” /b (Genesis 28:13). b Rabbi Shimon ben Lakish says: Were it not written /b in a b verse it would be impossible to utter it, /b in deference to God, since it describes God as standing over Jacob to protect him from the angels b like a man who waves /b a fan b over his son /b to cool him down.,The Gemara explains another verse from Jacob’s dream. “And behold, the Lord stood over him and said: I am the Lord, the God of Abraham your father and the God of Isaac. b The land upon which you lie, /b to you will I give it, and to your seed” (Genesis 28:13). The Gemara asks: b What is the greatness /b of this promise, i.e., why is it expressed in this way despite the fact that in a literal sense Jacob was lying on a very small amount of land? b Rabbi Yitzḥak says: /b This b teaches that the Holy One, Blessed be He, folded /b up b the entirety of Eretz Yisrael and placed it under Jacob, our patriarch, so that it would be easy for his children to conquer. /b ,The Gemara returns to the verses that describe Jacob wrestling with the angel. b “And he said: Let me go, for the dawn has risen. /b And he said: I will not let you go until you bless me” (Genesis 32:27). Jacob b said to /b the angel: b Are you a thief, or are you a gambler [ i kuveyustus /i ], who is afraid of dawn? /b The angel b said to him: I am an angel, and from the day I was created my time to recite a song /b before God b has not arrived, until now. /b Now I must ascend so that I can sing songs of praise to God.,The Gemara comments: This b supports /b the opinion b of Rav Ḥael /b when he related what b Rav said. As Rav Ḥael said /b that b Rav said: Three groups of ministering angels recite a song every day /b from the verse “Holy, holy, holy is the Lord”; b one says: “Holy,” and /b another b one says: “Holy,” and /b another b one says: “Holy is the Lord of hosts; /b the whole earth is full of His glory” (Isaiah 6:3).,The Gemara b raises an objection /b from the following i baraita /i : b The Jewish people are more dear to the Holy One, Blessed be He, than the ministering angels, as the Jewish people /b may b recite a song /b of praise to God b at any time, but ministering angels recite a song /b of praise b only one time per day. And some say /b that the ministering angels recite a song of praise b one time per week. And some say /b that they recite a song of praise b one time per month. And some say /b that they recite a song of praise b one time per year. And some say /b that they recite a song of praise b one time in /b every b seven years. And some say /b that they recite a song of praise b one time per Jubilee. And some say /b that they recite a song of praise b one time in /b the entire history of b the world. /b , b And /b furthermore, b the Jewish people mention the name /b of God b after two words, as it is stated: “Hear, Israel: The Lord /b our God, the Lord is one” (Deuteronomy 6:4). b But the ministering angels mention the name /b of God b only after three words, as it is written: /b “And one called unto another, and said: b “Holy, holy, holy is the Lord of hosts; /b the whole earth is full of His glory” (Isaiah 6:3)., b And the ministering angels do not recite /b their b song above until the Jewish people recite /b their song b below, /b on earth, b as it is stated: “When the morning stars sang together” /b (Job 38:7), referring to the Jewish people, who are compared to stars; b and /b only b then /b does the verse state: b “And all the sons of God shouted for joy,” /b which is a reference to the angels. This i baraita /i teaches that the angels mention the name of God only after three words, i.e., after saying the word “holy” three times, whereas according to what Rav Ḥael stated that Rav said, the third group of angels says the word “holy” once and then immediately mentions the name of God.,The Gemara emends Rav Ḥael’s statement citing Rav: b Rather, /b Rav said that b one /b group of ministering angels b says: “Holy,” and /b another b one says: “Holy, holy,” and /b another b one says: “Holy, holy, holy is the Lord of hosts.” /b The Gemara challenges the statement of the i baraita /i that the angels mention the name of God only after three words: b But there is /b the verse: “Then a spirit lifted me up, and I heard behind me the voice of a great rushing: b Blessed be /b the glory of the Lord from His place” (Ezekiel 3:12). In this praise, “Blessed be the glory of the Lord,” the word “Lord” appears as the third Hebrew word, apparently uttered by the ministering angels. |
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147. Babylonian Talmud, Keritot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 134; Simon-Shushan (2012) 262| 5b. וכי נס אחד נעשה בשמן המשחה והלא נסים הרבה נעשו בו מתחלתו ועד סופו תחלתו לא היה אלא י"ב לוג ובו נמשח המשכן וכליו ואהרן ובניו כל שבעת ימי המלואים ובו נמשחו כהנים גדולים ומלכים וכולו קיים לעתיד לבא,שנאמר (שמות ל, לא) שמן משחת קדש יהיה זה לי לדורותיכם זה בגימטריא י"ב לוגין הויין,ת"ר (ויקרא ח, י) ויקח משה את שמן המשחה וימשח את המשכן וגו' רבי יהודה אומר שמן המשחה שעשה משה במדבר הרבה נסים נעשו בו מתחלתו ועד סופו תחלתו לא היה אלא י"ב לוגין כמה יורה בולעת כמה עיקרין בולעין כמה האור שורף ובו נמשח משכן וכליו אהרן ובניו כל ז' ימי המלואים,ובו נמשחו כהנים גדולים ומלכים ואפי' כהן גדול בן כ"ג טעון משיחה ואין מושחין מלך בן מלך ואם תאמר מפני מה משחו את שלמה מפני מחלוקת אדוניה ואת יהואש מפני עתליה ואת יהואחז מפני יהויקים אחיו שהיה גדול מאחיו שתי שנים,אמר מר ואפי' כ"ג בן כ"ג טעון משיחה מנלן דכתיב (ויקרא ו, טו) והכהן המשיח תחתיו מבניו נימא קרא והכהן שתחתיו מבניו מאי המשיח הא קמ"ל דאפי' מבניו ההוא דמשח הוי כ"ג ואי לא משח לא הוי כ"ג,אמר מר אין מושחין מלך בן מלך מנלן אמר רב אחא בר יעקב דכתיב (דברים יז, כ) למען יאריך ימים על ממלכתו הוא ובניו כל הימים ירושה היא,ומפני מה משחו את שלמה מפני מחלוקת אדוניה מנלן דכי אתי מחלוקת בעי משיחה ולא כל דבעי מלכא מורית ליה מלכותא אמר רב פפא אמר קרא (דברים יז, כ) בקרב ישראל בזמן ששלום בישראל,תנא אף יהוא בן נמשי לא נמשח אלא מפני מחלוקת יורם בן אחאב אמאי תיפוק ליה דמלך ראשון הוא חסורי מיחסרא והכי קתני מלכי בית דוד מושחין מלכי ישראל אין מושחין ואם תאמר מפני מה משחו יהוא בן נמשי מפני מחלוקת יורם בן אחאב,אמר מר מלכי בית דוד מושחין ואין מלכי ישראל מושחין מנלן דכתיב (שמואל א טז, יב) קום משחהו כי זה הוא זה טעון משיחה ואין אחר טעון משיחה,אמר מר מפני מחלוקת יורם ומשום מחלוקת יורם בן אחאב נמעל בשמן המשחה כדאמר רב פפא באפרסמא דכיא ה"נ באפרסמא דכיא,ואת יהואחז מפני יהויקים שהיה גדול ממנו שתי שנים ומי קשיש והכתיב (דברי הימים א ג, טו) ובני יאשיה הבכור יוחנן והשני יהויקים והשלישי צדקיהו והרביעי שלום וא"ר יוחנן הוא יהואחז הוא צדקיהו הוא שלום,אלא לעולם יהויקים קשיש ואמאי קרי ליה בכור שהוא בכור למלכות ומי מוקמינן זוטא קמי קשישא והכתיב (דברי הימים ב כא, ג) ואת הממלכה נתן ליהורם כי הוא הבכור ההוא ממלא מקום אבותיו הוה,אמר מר הוא שלום הוא צדקיה והא בדרי קחשיב ומאי קרי ליה שלישי שהוא שלישי לבנים ומאי קרי ליה רביעי שהוא רביעי למלכות משום דמלך יכניה קמיה בתחלה מלך יהואחז וסוף מלך יהויקים וסוף מלך יכניה וסוף מלך צדקיה,ת"ר הוא שלום הוא צדקיה ולמה נקרא שמו שלום שהיה שלם במעשיו דבר אחר שלום ששלם מלכות בית דוד בימיו ומה שמו מתניה שמו שנאמר (מלכים ב כד, יז) וימלך את מתניה דודו תחתיו ויסב שמו צדקיה,דאמר לו יה יצדיק עליך את הדין אם תמרוד בי שנאמר (דברי הימים ב לו, י) ויביאהו בבלה וכתיב (דברי הימים ב לו, יג) וגם במלך נבוכדנאצר מלך בבל מרד אשר השביעו באלהים,ומי הוה שמן המשחה והתניא משנגנז ארון נגנז צנצנת המן וצלוחית שמן המשחה ומקלו של אהרן שקדים ופרחים,וארגז ששגרו פלשתים דורון לאלהי ישראל שנאמר (שמואל א ו, ח) ואת כלי הזהב אשר השיבותם לו אשם תשימו בארגז מצדו ומי גנזו יאשיה מלך יהודה גנזו שנאמר (דברי הימים ב לה, ג) ויאמר המלך אל הכהנים תנו את ארון הקדש,ואמר רבי אלעזר אתיא שם שם,אתיא דורות דורות,אתיא משמרת משמרת אמר רב פפא באפרסמא דכיא,ת"ר מושחין את המלכים כמין נזר ואת הכהנים כמין כי אמר רב מנשיה כמין כי יוני תני חדא בתחלה מציק שמן על ראשו ואחר כך נותן לו שמן בין ריסי עיניו ותני אחריתי בתחלה נותן לו שמן בין ריסי עיניו ואחר כך מציק לו שמן על ראשו,תנאי היא איכא למאן דאמר משיחה עדיפא ואיכא למאן דאמר יציקה עדיפא מאי טעמא דמ"ד יציקה עדיפא שנאמר (ויקרא ח, יב) ויצק משמן המשחה על ראש אהרן ומאן דאמר משיחה עדיפא קסבר שכן נתרבה אצל כלי שרת,והכתיב ויצק ולבסוף וימשח ה"ק מה טעם ויצק משום וימשח אותו לקדשו,ת"ר (תהילים קלג, ב) כשמן הטוב היורד על הראש וגו' כמין שתי טיפין מרגליות היו תלויות לאהרן בזקנו אמר רב כהנא תנא כשהוא מספר עולות ויושבות בעיקרי זקנו ועל דבר זה היה משה רבינו דואג שמא חס ושלום מעלתי בשמן המשחה,יצתה בת קול ואמרה (תהילים קלג, ג) כטל חרמון שיורד על הררי ציון מה טל אין בו מעילה אף שמן שיורד על זקן אהרן אין בו מעילה,ועדיין אהרן היה דואג שמא משה לא מעל ואני מעלתי יצתה בת קול ואמרה לו (תהילים קלג, א) הנה מה טוב ומה נעים שבת אחים גם יחד מה משה לא מעל אף אתה לא מעלת,ת"ר אין מושחין את המלכים אלא על המעיין כדי שתימשך מלכותן שנאמ' (מלכים א א, לג-לד) ויאמר המלך (אל בניהו) וגו' והורדתם אותו על גיחון (וגו') ומשח אותו שם,אמר רב אמי האי מאן דבעי לידע אי משכא שתא אי לא מייתי שרגא בהלין עשרה יומין דבין ריש שתא ליומא דכיפורי וניתלי בביתא דלא נשיב זיקא אי משיך נהוריה נידע דמסיק שתיה,ומאן דבעי נעביד עיסקי ובעי דנידע אי מצלח עיסקי אי לא נירבי תרנגולא אי שמין ושפר נידע דמצלח,האי מאן דבעי ניפוק באורחא ובעי דנידע אי הדר לביתיה ניעול ניקום בביתא דבהתא אם חזי | 5b. b And was /b just b one miracle performed with the anointing oil? But many miracles were performed with it, from its initial /b preparation b to its end. /b He explains: b Its initial /b preparation b was only /b the measure of b twelve i log /i , and /b even so b the Tabernacle and its vessels were anointed with it, and /b likewise b Aaron and his sons /b were anointed with it b all the seven days of inauguration, and High Priests and kings were anointed with it /b throughout the generations, b and /b yet despite the reduction in the amount of oil during its preparation process, as well as its multiple uses throughout history, b it all /b remains b intact for /b its use in b the future. /b ,Rabbi Yehuda adds that this is b as it is stated: “This [ i zeh /i ] shall be a sacred anointing oil to Me throughout your generations” /b (Exodus 30:31). The word b i zeh /i has a numerical value [ i bigimatriya /i ] /b of b twelve, /b which teaches that the original twelve b i log /i /b of oil that existed at the outset b are /b extant throughout all the generations. If so, i.e., if such miracles were performed in connection with the oil, it is no wonder that its initial preparation was miraculous., b The Sages taught /b in a i baraita /i : b “And Moses took the anointing oil, and anointed the Tabernacle /b and all that was in it and sanctified them” (Leviticus 8:10). b Rabbi Yehuda says: /b With regard to b the anointing oil that Moses prepared in the wilderness, many miracles were performed with it, from its initial /b preparation b to its end. Its initial /b preparation b was only twelve i log /i ; /b consider b how much /b of it b a cauldron absorbs /b from what is cooked inside it, b and how much /b of it the b roots /b of the plants b absorb, how much /b of it b the fire burns, and /b yet b the Tabernacle, and its vessels, /b and b Aaron, and his sons were /b all b anointed with it all seven days of the inauguration. /b ,The i baraita /i adds: b And High Priests and kings were anointed with it, and even a High Priest, the son of a High Priest, requires anointing /b with the oil. b But one does not anoint a king, the son of a king. And if you say: /b If so, b for what /b reason b did they anoint King Solomon, /b who was the son of King David? It was b due to the dispute /b over the throne instigated by his older brother b Adonijah, /b who attempted to usurp the monarchy. b And /b similarly b Joash, /b son of Ahaziah, was anointed king (see II Kings 11:12) b due to /b the threat of b Athaliah, /b his paternal grandmother, who attempted to seize the monarchy for herself (II Kings 11:1–3). b And Jehoahaz, /b son of Josiah, was anointed as king (II Kings 23:30) b due to /b the competition from b Jehoiakim, his brother, who was two years older than his brother, /b i.e., Jehoahaz. Ordinarily the older brother succeeds the father, but Jehoahaz was more worthy of the throne.,The Gemara clarifies several aspects of this i baraita /i . b The Master said /b earlier: b And even a High Priest, the son of a High Priest, requires anointing. /b The Gemara asks: b From where do we /b derive this i halakha /i ? It is derived from a verse, b as it is written: “And the anointed priest that shall be in his stead from among his sons” /b (Leviticus 6:15). b Let the verse say /b merely: b The priest that shall be in his stead from among his sons. What /b is taught by the addition of the term b “anointed”? This teaches us that even /b when the new High Priest is b from among /b the b sons /b of the previous High Priest, only b that /b priest b who is anointed /b with oil b is /b the b High Priest, but if /b he is b not anointed /b with oil he b is not /b the b High Priest. /b , b The Master said /b earlier: b But one does not anoint a king, the son of a king. /b The Gemara asks: b From where do we /b derive this i halakha /i ? b Rav Aḥa bar Ya’akov said /b that this is b as it is written: In order that he may prolong his days in his kingdom, he and his sons, all the days /b in the midst of Israel (see Deuteronomy 17:20). The mention of a king’s sons teaches that the kingdom b is an inheritance, /b which does not need to be confirmed by anointing.,The i baraita /i further taught: b And for what /b reason b did they anoint King Solomon? Due to the dispute /b over the throne instigated by his older brother b Adonijah. /b The Gemara asks: b From where do we /b derive b that /b in a situation b where there is a dispute /b the new king b requires anointing, and the /b current b king cannot /b simply b grant the kingship as an inheritance to whomever he desires? Rav Pappa said /b that b the verse states: /b “He and his children b in the midst of Israel” /b (Deuteronomy 17:20). b At a time when there is peace in Israel /b the monarchy transfers smoothly to the king’s son, but not when there is a dispute.,It was b taught /b in a i baraita /i : b Also Jehu, /b son of Jehoshaphat, b son of Nimshi, was anointed /b by Elisha the prophet b only due to /b the b dispute /b with b Joram, son of Ahab, /b who was the incumbent king, against whose reign Jehu rebelled (see II Kings 9:1–6). The Gemara asks: b Why /b is it necessary to state this reason? b Let /b the i tanna /i of the i baraita /i b derive /b that Jehu required anointing due to the fact b that he /b was b the first king /b of his lineage, as Jehu was not the son of a king. The Gemara answers: The i baraita /i b is incomplete, and this /b is what b it is teaching: One anoints the kings of the house of David /b with the anointing oil, but b one does not anoint the kings /b from the kingdom b of Israel. And if you say: For what /b reason b did /b Elisha b anoint Jehu, /b son of Jehoshaphat, b son of Nimshi? /b This was b due to /b the b dispute /b with b Joram, son of Ahab. /b , b The Master said /b earlier: b One anoints the kings of the house of David /b with the anointing oil, but b one does not anoint the kings of Israel. /b The Gemara asks: b From where do we /b derive this i halakha /i ? It is derived from a verse, b as it is written /b with regard to the anointing of David: b “Arise, anoint him; for this is he” /b (I Samuel 16:12). b This /b king, i.e., any king from the house of David, b requires anointing, but another /b king, i.e., from the kingdom of Israel, whose kings were not descendants of the house of David, b does not require anointing. /b , b The Master said /b earlier that Jehu was anointed b due to /b the b dispute /b with b Joram. /b The Gemara asks: b And due to /b the b dispute /b with b Joram, son of Ahab, will we misuse /b consecrated property by anointing someone unnecessarily b with the anointing oil, /b which is called “a sacred anointing oil” (Exodus 30:31)? After all, kings of the kingdom of Israel do not require anointing. The Gemara answers: This is b as Rav Pappa said /b with regard to Jehoahaz: They anointed him b with pure balsam /b oil, rather than with the anointing oil. b Here too, /b Elisha anointed Jehu b with pure balsam /b oil, not the anointing oil.,It was further stated in the i baraita /i : b And Jehoahaz, /b son of Josiah, was anointed b due to /b the competition from b Jehoiakim, his brother, who was two years older than him. /b The Gemara asks: b And was /b Jehoiakim in fact b older /b than Jehoahaz? b But isn’t it written: “And the sons of Josiah: The firstborn Joha, the second Jehoiakim, the third Zedekiah, the fourth Shallum” /b (I Chronicles 3:15); b and Rabbi Yoḥa says: /b The one who is called Joha in that verse b is /b also called b Jehoahaz, /b and the one who b is /b called b Zedekiah is /b the same as the one called b Shallum. /b If so, Jehoahaz is the eldest son, not Jehoiakim. Why, then, was it necessary to anoint Jehoahaz?,The Gemara answers: b Rather, Jehoiakim /b was b actually older /b than Jehoahaz. b And why /b does the verse b call /b Jehoahaz the b firstborn? /b This is referring to the fact b that /b Jehoahaz was the b firstborn with regard to the monarchy, /b i.e., he became king first. The Gemara asks: b And do we establish the younger /b son as king b before the older /b son? b But isn’t it written /b with regard to Jehoshaphat: b “And he gave the kingdom to Jehoram, because he was the firstborn” /b (II Chronicles 21:3)? The Gemara answers: Jehoram b was /b one b who filled the place of his fathers, /b i.e., he was fit to serve as king, and therefore as he was firstborn he received the kingship, whereas Jehoiakim was deemed unworthy of the honor, despite being the oldest among his brothers., b The Master said /b earlier: The one who b is /b called b Shallum is /b also called b Zedekiah. /b The Gemara objects: b But the Torah counts /b these individuals b in a row, /b i.e., one after the other, as I Chronicles 3:15 mentions the first, second, third, and fourth sons. This indicates that they are different people. The Gemara answers: Shallum and Zedekiah are in fact one and the same, b and what /b is the reason the verse b calls /b Zedekiah the b third? /b The reason is b that he is third of the sons, /b i.e., the third in order of birth. b And what /b is the reason the verse b calls /b Shallum the b fourth? /b The reason is b that he is fourth to the kingship, because Jeconiah reigned before him. /b How so? b Initially Jehoahaz reigned, and afterward Jehoiakim /b reigned, b and afterward Jeconiah /b reigned, b and afterward Zedekiah /b reigned. Accordingly, Zedekiah, called Shallum, was fourth to the kingship., b The Sages taught /b in a i baraita /i : The one who b is /b called b Shallum is /b also called b Zedekiah, and why was he called Shallum? Because he was perfect [ i shalem /i ] in his /b good b deeds. Alternatively, /b he was called b Shallum because in his days the kingdom of the house of David was completed [ i shalam /i ], /b as he was the last king in the Davidic dynasty. b And what /b was b his /b true b name? Mattaniah /b was b his name, as it is stated: “And the king of Babylonia made Mattaniah, his father’s brother, king in his stead, and changed his name to Zedekiah” /b (II Kings 24:17).,The i baraita /i explains: Why did the king of Babylonia, Nebuchadnezzar, call him by the name Zedekiah? The reason is b that /b Nebuchadnezzar b said to him: God will justify [ i yatzdik /i ] the judgment over you if you rebel against me, as it is stated /b with regard to Nebuchadnezzar and Jehoiachin: b “And brought him to Babylon” /b (II Chronicles 36:10), and with regard to Zedekiah it is stated: b “And he also rebelled against King Nebuchadnezzar, who had made him swear by God” /b (II Chronicles 36:13).,§ The Gemara raises a difficulty with regard to the statement that Jehoahaz was anointed: b And was there anointing oil /b in the days of Jehoahaz? b But isn’t it taught /b in a i baraita /i ( i Tosefta /i , i Yoma /i 2:15) that b from when /b the b Ark was sequestered, /b along with it b was sequestered the jar of manna /b that was next to it (see Exodus 16:33), b and the flask of the anointing oil, and Aaron’s staff /b with its b almonds and blossoms /b (see Numbers 17:23).,The i baraita /i continues: b And /b also sequestered with the Ark was the b chest that the Philistines sent as a gift to the God of Israel /b after they captured the Ark and were stricken by several plagues, b as it is stated: “And put the jewels of gold that you return to Him for a guilt offering, in a coffer by its side, /b and send it away that it may go” (I Samuel 6:8). b And who sequestered /b the Ark? b Josiah, king of Judah, sequestered it, as it is stated: And the king said to the priests: Put the sacred Ark /b in the house that Solomon, the son of David, king of Israel, built (see II Chronicles 35:3)., b And Rabbi Elazar says: /b How do we know that all these items needed to be sequestered together with the Ark? The i halakha /i that the jar of manna was to be kept with the Ark is b derived /b through a verbal analogy between the words b “there” /b and b “there.” /b The word “there” is stated with regard to the Ark: “Where I will meet with you there” (Exodus 30:6), and it is also stated with regard to the manna: “And put there” (Exodus 16:33).,The i halakha /i that the anointing oil was to be kept together with the Ark is b derived /b through a verbal analogy between the words b “generations” /b and b “generations.” /b This term is stated with regard to the jar of manna: “To be kept throughout your generations” (Exodus 16:33), and also with regard to the anointing oil: “This shall be a sacred anointing oil to Me throughout your generations” (Exodus 30:31).,Finally, the i halakha /i that Aaron’s staff was to be kept together with the Ark is b derived /b through a verbal analogy between the terms b “to be kept” /b and b “to be kept.” /b This term is stated with regard to the jar of manna, and also with regard to Aaron’s staff: “To be kept there, for a token against the rebellious children” (Numbers 17:25). All these items, which are connected through these verbal analogies, including the anointing oil, were kept by the side of the Ark, and therefore they were sequestered together with the Ark. If so, how was Jehoahaz anointed with the anointing oil? b Rav Pappa said: /b They did not anoint Jehoahaz with the anointing oil, but b with pure balsam. /b ,§ b The Sages taught /b in a i baraita /i : b One anoints the kings /b by placing the oil around the head in a shape b similar /b to b a crown, and one anoints the /b High b Priests /b by placing the oil upon the head in the shape b similar /b to b chi. /b In explanation of this statement, b Rav Menashya says: /b It is placed in a shape b similar /b to the b Greek /b letter b chi, /b which looks like the letter Χ. It b is taught /b in b one /b i baraita /i : b First, one pours oil on /b the b head of /b the High Priest, b and afterward one places oil between his eyelashes. And it is taught /b in b another /b i baraita /i : b First, one places oil between his eyelashes, and afterward one pours oil on his head. /b The i baraitot /i contradict each other.,The Gemara explains: This b is /b a matter of dispute between b i tanna’im /i , /b as b there is /b a i tanna /i b who says: Anointing /b between his eyelashes is b preferable /b to pouring on the head and therefore comes first, b and there is /b a i tanna /i b who says /b that b pouring /b on the head is b preferable /b to anointing between his eyelashes, and therefore comes first. b What is the reasoning of the one who says /b that b pouring /b on the head is b preferable? As it is stated: “And he poured of the anointing oil upon Aaron’s head /b and anointed him to sanctify him” (Leviticus 8:12), which indicates that pouring is first, followed by anointing. b And /b as for b the one who says /b that b anointing /b between his eyelashes is b preferable /b to pouring on the head and precedes it, b he holds /b that anointing is preferable b in that /b its use b is increased, /b i.e., it is performed b on the service vessels, /b whereas pouring is not mentioned with regard to the service vessels.,The Gemara raises a difficulty: b But /b according to the opinion that anointing is preferable, b isn’t it written: “He poured,” and ultimately: “He anointed” /b (Leviticus 8:12)? The Gemara explains that b this /b is what the verse b is saying: What is the reason /b for b “he poured”? /b This action was made possible b due to /b the fact that he had already: b “Anointed him to sanctify him.” /b In other words, the pouring came after the anointing, which is the primary act., b The Sages taught /b in a i baraita /i : The verse states: b “It is like the precious oil upon the head /b descending upon the beard; the beard of Aaron, that descends upon the collar of his garments” (Psalms 133:2). b Two drops /b of anointing oil shaped b like pearls hung from Aaron’s beard. Rav Kahana says /b it is b taught: When /b Aaron b would speak /b his beard would move, and these drops b would /b miraculously b rise and sit on the roots of his beard, /b so that they would not fall to the ground. b And with regard to this matter Moses, our teacher, was concerned, /b thinking: b Perhaps, God forbid, I misused the anointing oil /b by pouring too much, which resulted in these two additional drops., b A Divine Voice emerged and said: /b “It is like the precious oil upon the head, descending upon the beard; the beard of Aaron, that descends upon the collar of his garments, b like the dew of the Hermon that comes down upon the mountains of Zion” /b (Psalms 133:2–3). This comparison serves to teach: b Just as the Hermon’s dew is not subject to misuse /b of consecrated property, as it is not consecrated but can be used by all, b so too, /b the anointing b oil that descends upon Aaron’s beard is not subject to misuse /b of consecrated property., b And still Aaron himself was concerned, /b thinking: b Perhaps Moses did not misuse /b consecrated property b but I misused /b the oil, as the additional oil is on my body and I derive benefit from it. b A Divine Voice emerged and said to him: “Behold how good and how pleasant it is for brothers to dwell together in unity” /b (Psalms 133:1). b Just as /b your brother b Moses did not misuse /b consecrated property, b so too, you did not misuse /b consecrated property.,§ The Gemara cites a i baraita /i which discusses the anointing of kings. b The Sages taught: One may anoint kings only next to a spring. /b This is done as a fortuitous sign, b so that their kingdom should continue /b uninterrupted just as the waters of the spring flow uninterrupted throughout the year. b As it is stated /b with regard to the coronation of Solomon in the days of King David: b And the king said to Benaiah: /b Take with you the servants of your lord, and cause Solomon my son to ride upon my own mule, b and bring him down to Gihon. And /b let Zadok the priest and Nathan the prophet b anoint him there /b king over Israel (see I Kings 1:33–34). The Sages derived from here that all kings should be anointed near a spring.,Parenthetical to this matter of performing an act as a fortuitous sign, the Gemara cites that which b Rav Ami says: One who desires to know if he will /b live b through /b this current b year or not should bring /b a lit b candle during those ten days between Rosh HaShana and Yom Kippur and hang it in a house /b through b which wind does not blow, /b and he should watch it carefully: b If its light continues he shall know that he will live out his year. /b , b And one who desires to conduct business and wants to know if /b his b business will succeed or not should raise a rooster. If /b the rooster b gets fat and beautiful he shall know that /b the venture b will succeed. /b , b This one who wishes to leave on a journey and wants to know whether he will return to his home should enter a dark house. If he sees /b |
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148. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 171| 14b. מורד במלכות הוא ולא צריך למידייניה אמרה לו עדיין שאול קיים ולא יצא טבעך בעולם אמר לה (שמואל א כה, לג) ברוך טעמך וברוכה את אשר כליתני [היום הזה] מבא בדמים,דמים תרתי משמע אלא מלמד שגילתה את שוקה והלך לאורה ג' פרסאות אמר לה השמיעי לי אמרה לו (שמואל א כה, לא) לא תהיה זאת לך לפוקה זאת מכלל דאיכא אחריתי ומאי ניהו מעשה דבת שבע ומסקנא הכי הואי,(שמואל א כה, כט) והיתה נפש אדוני צרורה בצרור החיים כי הוות מיפטרא מיניה אמרה ליה (שמואל א כה, לא) והטיב ה' לאדוני וזכרת את אמתך,אמר רב נחמן היינו דאמרי אינשי איתתא בהדי שותא פילכא איכא דאמרי שפיל ואזיל בר אווזא ועינוהי מיטייפי,חולדה דכתיב (מלכים ב כב, יד) וילך חלקיהו הכהן ואחיקם ועכבור וגו' ובמקום דקאי ירמיה היכי מתנביא איהי אמרי בי רב משמיה דרב חולדה קרובת ירמיה היתה ולא הוה מקפיד עליה,ויאשיה גופיה היכי שביק ירמיה ומשדר לגבה אמרי דבי רבי שילא מפני שהנשים רחמניות הן,ר' יוחנן אמר ירמיה לא הוה התם שהלך להחזיר עשרת השבטים ומנלן דאהדור דכתיב (יחזקאל ז, יג) כי המוכר אל הממכר לא ישוב אפשר יובל בטל ונביא מתנבא עליו שיבטל אלא מלמד שירמיה החזירן,ויאשיהו בן אמון מלך עליהן דכתיב (מלכים ב כג, יז) ויאמר מה הציון הלז אשר אני רואה ויאמרו אליו אנשי העיר הקבר איש האלהים אשר בא מיהודה ויקרא את הדברים האלה אשר עשית על המזבח בבית אל וכי מה טיבו של יאשיהו על המזבח בבית אל אלא מלמד שיאשיהו מלך עליהן רב נחמן אמר מהכא (הושע ו, יא) גם יהודה שת קציר לך בשובי שבות עמי,אסתר דכתיב (אסתר ה, א) ויהי ביום השלישי ותלבש אסתר מלכות בגדי מלכות מיבעי ליה אלא שלבשתה רוח הקדש כתיב הכא ותלבש וכתיב התם (דברי הימים א יב, יט) ורוח לבשה את עמשי וגו',אמר רב נחמן לא יאה יהירותא לנשי תרתי נשי יהירן הויין וסניין שמייהו חדא שמה זיבורתא וחדא שמה כרכושתא זיבורתא כתיב בה (שופטים ד, ו) ותשלח ותקרא לברק ואילו איהי לא אזלה לגביה כרכושתא כתיב בה (מלכים ב כב, טו) אמרו לאיש ולא אמרה אמרו למלך,אמר רב נחמן חולדה מבני בניו של יהושע היתה כתיב הכא (מלכים ב כב, יד) בן חרחס וכתיב התם (שופטים ב,ט) בתמנת חרס,איתיביה רב עינא סבא לרב נחמן שמונה נביאים והם כהנים יצאו מרחב הזונה ואלו הן נריה ברוך ושריה מחסיה ירמיה חלקיה חנמאל ושלום רבי יהודה אומר אף חולדה הנביאה מבני בניה של רחב הזונה היתה כתיב הכא בן תקוה (מלכים ב כב, יד) וכתיב התם (יהושע ב, יח) את תקות חוט השני,אמר ליה עינא סבא ואמרי לה פתיא אוכמא מיני ומינך תסתיים שמעתא דאיגיירא ונסבה יהושע ומי הוו ליה זרעא ליהושע והכתיב (דברי הימים א ז, כז) נון בנו יהושע בנו בני לא הוו ליה בנתן הוו ליה | 14b. Nabal, your husband, b is a rebel against the throne, /b as David had already been anointed as king by the prophet Samuel, and Nabal refused his orders. b And /b therefore b there is no need to try him, /b as a rebel is not accorded the ordinary prescriptions governing judicial proceedings. Abigail b said to him: /b You lack the authority to act in this manner, as b Saul is still alive. /b He is the king in actual practice, and b your seal [ i tivakha /i ] has not /b yet b spread across the world, /b i.e., your kingship is not yet known to all. Therefore, you are not authorized to try someone for rebelling against the monarchy. David accepted her words and b said to her: /b “And b blessed be your discretion and blessed be you who have kept me this day from coming to bloodguiltiness [ i damim /i ]” /b (I Samuel 25:33).,The Gemara asks: The plural term b i damim /i , /b literally, bloods, b indicates two. /b Why did David not use the singular term i dam /i ? b Rather, this teaches that /b Abigail b revealed her thigh, /b and he lusted after her, b and he went three parasangs by the fire /b of his desire for her, and b said to her: Listen to me, /b i.e., listen to me and allow me to be intimate with you. Abigail then b said to him: “Let this not be a stumbling block for you” /b (I Samuel 25:31). b By inference, /b from the word b “this,” /b it can be understood that b there is someone else /b who will in fact be a stumbling block for him, b and what is /b this referring to? b The incident involving Bathsheba. And in the end this is what was, /b as indeed he stumbled with Bathsheba. This demonstrates that Abigail was a prophetess, as she knew that this would occur. This also explains why David blessed Abigail for keeping him from being responsible for two incidents involving blood that day: Abigail’s menstrual blood and the shedding of Nabal’s blood.,Apropos Abigail, the Gemara explains additional details in the story. Abigail said to David: b “Yet the soul of my lord shall be bound in the bond of life /b with the Lord your God” (I Samuel 25:29), and b when she parted from him she said to him: “And when the Lord shall have dealt well with my lord, and you shall remember your handmaid” /b (I Samuel 25:31)., b Rav Naḥman said /b that b this /b explains the folk saying b that people say: While a woman is engaged in conversation /b she also holds b the spindle, /b i.e., while a woman is engaged in one activity she is already taking steps with regard to another. Abigail came to David in order to save her husband Nabal, but at the same time she indicates that if her husband dies, David should remember her and marry her. And indeed, after Nabal’s death David took Abigail for his wife. b Some say /b that Rav Naḥman referred to a different saying: b The goose stoops /b its head b as it goes /b along, b but its eyes look on from afar /b to find what it is looking for. So too, Abigail acted in similar fashion., b Huldah /b was a prophetess, b as it is written: “So Hilkiah the priest and Ahikam and Achbor /b and Shaphan and Asaiah went to Huldah the prophetess” (II Kings 22:14) as emissaries of King Josiah. The Gemara asks: b But if Jeremiah was found there, how could she prophesy? /b Out of respect for Jeremiah, who was her superior, it would have been fitting that she not prophesy in his presence. The Sages of b the school of Rav say in the name of Rav: Huldah was a /b close b relative of Jeremiah, and he did not object to her /b prophesying in his presence.,The Gemara asks: b But how could Josiah himself ignore Jeremiah and send /b emissaries b to /b Huldah? The Sages of b the school of Rabbi Sheila say: Because women are /b more b compassionate, /b and he hoped that what she would tell them would not be overly harsh., b Rabbi Yoḥa said /b a different answer: b Jeremiah was not there /b at the time, because b he went to bring back the ten tribes /b from their exile. b And from where do we derive that he brought them back? As it is written: “For the seller shall not return to that which he has sold” /b (Ezekiel 7:13), i.e., Ezekiel prophesied that in the future the Jubilee Year would no longer be in effect. Now b is it possible that the Jubilee had /b already been b annulled? /b The i halakhot /i of the Jubilee Year apply only when all of the tribes of Israel are settled in their respective places, which could not have happened since the exile of the ten tribes more than a century earlier, b but the prophet is prophesying that it will cease /b only in the future. b Rather, this teaches that Jeremiah brought back /b the ten tribes from their exile., b And Josiah the son of Amon ruled over the /b ten tribes, b as it is written: “Then he said: What monument is that which I see? And the men of the city told him, It is the tomb of the man of God who came from Judah and proclaimed these things that you have done against the altar of Bethel” /b (II Kings 23:17). b Now what connection did Josiah, /b king of Judea, b have with the altar at Bethel, /b a city in the kingdom of Israel? b Rather, this teaches that Josiah ruled over the /b ten tribes of Israel. b Rav Naḥman said: /b Proof that the tribes returned may be adduced b from /b the verse b here: “Also, O Judah, there is a harvest appointed for you, when I would return the captivity of My people” /b (Hosea 6:11), which indicates that they returned to their places., b Esther /b was also a prophetess, b as it is written: “And it came to pass on the third day that Esther clothed herself in royalty” /b (Esther 5:1). b It should have said: /b Esther clothed herself in b royal garments. Rather, /b this alludes to the fact b that she clothed herself with a divine /b spirit of b inspiration. It is written here: “And she clothed herself,” and it is written elsewhere: “And the spirit clothed Amasai” /b (I Chronicles 12:19). Just as there the reference is to being enclothed by a spirit, so too Esther was enclothed by a spirit of divine inspiration.,An additional point is mentioned with regard to the prophetesses. b Rav Naḥman said: Haughtiness is not befitting a woman. /b And a proof to this is that b there were two haughty women, whose names were /b identical to the names of b loathsome /b creatures. b One, /b Deborah, b was called a hornet, /b as her Hebrew name, Devorah, means hornet; b and one, /b Huldah, b was called a marten, /b as her name is the Hebrew term for that creature. From where is it known that they were haughty? b With regard to /b Deborah, b the hornet, it is written: “And she sent and called Barak” /b (Judges 4:6), b but she herself did not go to him. /b And b with regard to /b Huldah, b the marten, it is written: “Say to the man /b that sent you to me” (II Kings 22:15), b but she did not say: Say to the king. /b ,Furthermore, b Rav Naḥman said: Huldah was a descendant of Joshua. /b An allusion to this b is written here: /b “Huldah the prophetess, the wife of Shallum, the son of Tikvah, b the son of Harhas [ i ḥarḥas /i ]” /b (II Kings 22:14), b and it says elsewhere /b with regard to Joshua: “And they buried him in the border of his inheritance b in Timnath-heres [ i ḥeres /i ]” /b (Judges 2:9), therefore intimating that there is a certain connection between them., b Rav Eina the Elder raised an objection /b from a i baraita /i b to Rav Naḥman’s /b teaching. The i baraita /i indicates that Huldah was in fact a descendant of Rahab, and seemingly not of Joshua: b Eight prophets, who were /b also b priests, descended from Rahab the prostitute, and they are: Neriah; /b his son b Baruch; Seraiah; Mahseiah; Jeremiah; /b his father, b Hilkiah; /b Jeremiah’s cousin b Hanamel; and /b Hanamel’s father, b Shallum. Rabbi Yehuda said: So too, Huldah the prophetess was a descendant of Rahab the prostitute, /b as b it is written here /b with regard to Huldah: b “The son of Tikvah,” and it is written elsewhere /b in reference to Rahab’s escape from the destruction of Jericho: b “This cord of [ i tikvat /i ] scarlet thread” /b (Joshua 2:18).,Rav Naḥman responded to Eina the Elder and b said to him: Eina the Elder, and some say /b that he said to him: b Blackened pot, /b i.e., my colleague in Torah, who has toiled and blackened his face in Torah study, b from me and from you the matter may be concluded, /b i.e., the explanation lies in a combination of our two statements. b For /b Rahab b converted and married Joshua, /b and therefore Huldah descended from both Joshua and Rahab. The Gemara raises a difficulty: b But did Joshua have any descendants? But isn’t it written /b in the genealogical list of the tribe of Ephraim: b “Nun his son, Joshua his son” /b (I Chronicles 7:27)? The listing does not continue any further, implying that Joshua had no sons. The Gemara answers: Indeed, b he did not have sons, /b but b he did have daughters. /b |
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149. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Cohen (2010) 437| 31b. מתניתין בזבינא מיצעא ודשמואל בזבינא חריפא,תניא כוותיה דשמואל הלוקח כלים מן התגר לשגרן לבית חמיו ואמר לו אם מקבלין אותן ממני אני נותן לך דמיהם ואם לאו אני נותן לך לפי טובת הנאה שבהן נאנסו בהליכה חייב,בחזרה פטור מפני שהוא כנושא שכר,ההוא ספסירא דשקל חמרא לזבוני ולא איזבן בהדי דהדר איתניס חמרא חייביה רב נחמן לשלומי איתיביה רבא לרב נחמן נאנסו בהליכה חייב בחזרה פטור,אמר ליה חזרה דספסירא הולכה היא דאילו משכח לזבוני אפילו אבבא דביתיה מי לא מזבין ליה, big strongמתני׳ /strong /big קונם שאני נהנה לערלים מותר בערלי ישראל ואסור במולי נוכרים,שאני נהנה למולים אסור בערלי ישראל ומותר במולי נוכרים שאין הערלה קרויה אלא לשם נוכרים שנאמר כי כל הגוים ערלים וכל בית ישראל ערלי לב (ירמיהו ט, כה) ואומר והיה הפלשתי הערל הזה (שמואל א יז, לו) ואומר פן תשמחנה בנות פלשתים פן תעלוזנה בנות הערלים (שמואל ב א, כ),רבי אלעזר בן עזריה אומר מאוסה היא הערלה שנתגנו בה רשעים שנאמר כי כל הגוים ערלים (ירמיהו ט, כה) רבי ישמעאל אומר גדולה מילה שנכרתו עליה שלוש עשרה בריתות,רבי יוסי אומר גדולה מילה שדוחה את השבת חמורה,רבי יהושע בן קרחה אומר גדולה מילה שלא נתלה לו למשה הצדיק עליה מלוא שעה,רבי נחמיה אומר גדולה מילה שדוחה את הנגעים רבי אומר גדולה מילה שכל המצוות שעשה אברהם אבינו לא נקרא שלם עד שמל שנאמר התהלך לפני והיה תמים (בראשית יז, א),דבר אחר גדולה מילה שאלמלא היא לא ברא הקב"ה את עולמו שנאמר כה אמר ה' אם לא בריתי יומם ולילה חקות שמים וארץ לא שמתי (ירמיהו לג, כה), big strongגמ׳ /strong /big תניא רבי יהושע בן קרחה אומר גדולה מילה שכל זכויות שעשה משה רבינו לא עמדו לו כשנתרשל מן המילה שנאמר ויפגשהו ה' ויבקש המיתו (שמות ד, כד),אמר רבי חס ושלום שמשה רבינו נתרשל מן המילה אלא כך אמר אמול ואצא סכנה היא שנאמר ויהי ביום השלישי בהיותם כואבים וגו' (בראשית לד, כה) אמול ואשהא שלשה ימים הקב"ה אמר לי לך שוב מצרים (שמות ד, יט) אלא מפני מה נענש משה | 31b. it must be that b the mishna /b is dealing b with an average sale, /b which is neither of particularly low quality and difficult to sell nor of particularly high quality and in high demand. Therefore, when it is sold at the fixed price, it cannot be said that either the buyer or seller benefits. Consequently, the one taking the vow must lower the price when selling to those forbidden by the vow and add to the price when buying from them. b And /b by contrast, the case b of Shmuel /b is referring b to a keen sale, /b in which a sale at the fixed price is considered to be primarily beneficial to the buyer.,The Gemara comments: It b is taught /b in a i baraita /i b in accordance with the opinion of Shmuel /b that taking an item from the seller to inspect it before purchase is considered like borrowing it. In the case of b one who takes utensils from a merchant /b in order b to send them to his father-in-law’s house /b as a gift b and says to /b the merchant: b If they accept them from me I /b will b give you their value, and if /b they do b not /b want them, b I /b will b give you /b a sum of money b according to /b the value of b the ficial benefit that /b I received b from them, /b i.e., I will pay something for the benefit that I received from showing my father-in-law that I want to honor him, then if b an accident occurs to /b the utensils b on the way /b to the house of the father-in-law and they are broken, the buyer is b liable /b to pay because he has the status of a borrower.,But if the father-in-law did not want them and returned them to the seller, and an accident occurred b on the return /b trip, the buyer b is exempt because he is like a paid bailee. /b Since the father-in-law decided not to accept them, and the prospective buyer no longer benefits from them, he is not considered to be a borrower, but rather, a paid bailee of these utensils, and a paid bailee is exempt in the case of an accident.,The Gemara relates: There was b a certain middleman [ i safseira /i ] who took a donkey to sell but it was not sold, /b i.e., he was unsuccessful in finding a buyer. b While he was in the midst of returning /b the donkey to its owner, b an accident occurred /b to the b donkey. Rav Naḥman /b then b obligated him to pay /b for it. b Rava raised an objection to Rav Naḥman /b from this i baraita /i : b If an accident occurred while on the way, he is liable /b to pay; if it occurred b on the return /b trip b he is exempt. /b Since the case involving Rav Naḥman occurred on the return trip, why did Rav Naḥman obligate him to pay?,Rav Naḥman b said to him: The return /b trip b of a middleman is /b like b the trip /b there, and an item is not considered returned until he actually gives it to its owner. This is b because were he to find /b someone b to sell /b the donkey to b even at the door of his house, would he not sell it? /b Therefore, he retains the status of a borrower. However, in the case of bringing a gift to a particular person who does not accept it, the sale is nullified, and the prospective buyer has only to take care of the item until it is returned to its owner, which gives him the status of a paid bailee., strong MISHNA: /strong If one says: b Benefiting from those who are uncircumcised is i konam /i for me, /b he is b permitted /b to derive benefit b from uncircumcised Jews /b because they are not regarded as uncircumcised, b but he is prohibited /b from deriving benefit b from the circumcised of the nations of the world. /b ,Conversely, if he said: b Benefiting from those who are circumcised /b is i konam /i b for me, he is prohibited /b from deriving benefit even b from uncircumcised Jews and /b he is b permitted /b to derive benefit b from the circumcised of the nations of the world, as /b the term b uncircumcised is used only to name the nations of the world, as it is stated: “For all the nations are uncircumcised, but all the house of Israel are uncircumcised in the heart” /b (Jeremiah 9:25), b and it says: “And this uncircumcised Philistine shall be” /b (I Samuel 17:36), b and it says: “Lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph” /b (II Samuel 1:20). These verses indicate that ordinary gentiles are referred to as uncircumcised, regardless of whether they are actually circumcised., b Rabbi Elazar ben Azarya says: The foreskin is repulsive, as /b is evident from the fact that b the wicked are disgraced through it, as it is stated: /b “Behold, the days come, says the Lord, that I will punish all them that are circumcised in their uncircumcision: Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that have the corners of their hair polled, that dwell in the wilderness; b for all the nations are uncircumcised, /b but all the house of Israel are uncircumcised in the heart” (Jeremiah 9:25), which indicates that there is an element of disgrace associated with the foreskin. b Rabbi Yishmael says: /b So b great is /b the mitzva of b circumcision that thirteen covets were sealed with regard to it, /b for the word covet appears thirteen times in the biblical passage that discusses circumcision (Genesis, chapter 17)., b Rabbi Yosei says: /b So b great is /b the mitzva of b circumcision that it overrides the strict /b i halakhot /i of b Shabbat, /b as circumcision is performed even if the eighth day following the birth of a son occurs on Shabbat, despite the fact that circumcision violates the prohibition of labor on Shabbat., b Rabbi Yehoshua ben Korḥa says: Great is /b the mitzva of b circumcision, /b as is evident from the fact b that /b the punishment of b Moses the righteous for /b not circumcising his son when he was capable of doing so b was not postponed /b for even b a full hour /b (see Exodus 4:24–26)., b Rabbi Neḥemya says: /b So b great is /b the mitzva of b circumcision that it overrides /b the prohibitions associated with b leprosy. /b If leprosy is found on the foreskin of an infant, although it is generally prohibited to cut the afflicted area, it is permitted to do so to perform the mitzva of circumcision. b Rabbi /b Yehuda HaNasi b says: /b So b great is /b the mitzva of b circumcision that /b despite b all the mitzvot that Abraham our Patriarch did, /b he b was not called wholehearted until he circumcised /b himself, b as it is stated /b at the time that the mitzva was given to him: b “Walk before Me and you should be wholehearted” /b (Genesis 17:1)., b Alternatively, /b so b great is /b the mitzva of b circumcision that if not for it the Holy One, Blessed be He, would not have created His world, as it is stated: “Thus says the Lord: If My covet be not with day and night, I would not have appointed the ordices of heaven and earth” /b (Jeremiah 33:25), and the covet that exists day and night is the covet of circumcision, as it is always found on the person’s body., strong GEMARA: /strong It b is taught /b in a i baraita /i that b Rabbi Yehoshua ben Korḥa says: /b So b great is /b the mitzva of b circumcision that all the merits that Moses our teacher /b accrued when he b performed /b mitzvot b did not protect him when he was negligent about /b performing b the /b mitzva of b circumcision, as it is stated: “And the Lord met him and sought to kill him” /b (Exodus 4:24)., b Rabbi /b Yehuda HaNasi b said: Heaven forbid that Moses our teacher was neglectful of the /b mitzva of b circumcision. Rather, this /b is what b he said: /b If b I circumcise /b the child now b and depart /b to begin my journey, it b is a danger /b for the child, b as it is stated: “And it came to pass on the third day, when they were in pain” /b (Genesis 34:25), which indicates that the pain of circumcision lasts for several days and the child may be in danger while in pain. If b I circumcise /b him immediately b and wait three days /b and only then embark on the journey, this is problematic, as b the Holy One, Blessed be He, said to me: “Go, return into Egypt” /b (Exodus 4:19), i.e., go immediately. For these reasons Moses did not circumcise the child immediately, but no neglect existed on his part. b But /b according to this explanation, b for what reason was Moses punished? /b |
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150. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 157| 110b. א"ל כל תלתין יומין מהדרא להו גיהנם כבשר בתוך קלחת ואמרי הכי משה ותורתו אמת והן בדאים:,דור המדבר אין להם חלק לעולם הבא וכו': ת"ר דור המדבר אין להם חלק לעולם הבא שנאמר (במדבר יד, לה) במדבר הזה יתמו ושם ימותו יתמו בעולם הזה ושם ימותו בעולם הבא ואמר (תהלים צה, יא) אשר נשבעתי באפי אם יבואון אל מנוחתי דברי ר"ע,ר"א אומר (הן באין) לעולם הבא שנאמר (תהלים נ, ה) אספו לי חסידי כורתי בריתי עלי זבח אלא מה אני מקיים אשר נשבעתי באפי באפי נשבעתי וחוזרני בי,רבי יהושע בן קרחה אומר לא נאמר פסוק זה אלא כנגד דורות הבאים אספו לי חסידי אלו צדיקים שבכל דור ודור כורתי בריתי (עלי זבח) אלו חנניה מישאל ועזריה שמסרו עצמן לתוך כבש האש עלי זבח [אלו] ר"ע וחביריו שמסרו עצמן לשחיטה על דברי תורה,ר"ש בן מנסיא אומר באים הן לעולם הבא שנא' (ישעיהו לה, י) ופדויי ה' ישובון ובאו ציון ברנה אמר רבה בר בר חנה א"ר יוחנן שבקה ר"ע לחסידותיה שנאמר (ירמיהו ב, ב) הלוך וקראת באזני ירושלים לאמר זכרתי לך חסד נעוריך אהבת כלולותיך לכתך אחרי במדבר בארץ לא זרועה ומה אחרים באים בזכותם הם עצמן לא כל שכן:, big strongמתני׳ /strong /big עשרת השבטים אינן עתידין לחזור שנא' (דברים כט, כז) וישליכם אל ארץ אחרת כיום הזה מה היום הולך ואינו חוזר אף הם הולכים ואינן חוזרים דברי ר"ע ר"א אומר כיום הזה מה יום מאפיל ומאיר אף עשרת השבטים שאפילה להן כך עתידה להאיר להם:, big strongגמ׳ /strong /big ת"ר עשרת השבטים אין להם חלק לעוה"ב שנאמר (דברים כט, כז) ויתשם ה' מעל אדמתם באף ובחמה ובקצף גדול ויתשם ה' מעל אדמתם בעוה"ז וישליכם אל ארץ אחרת לעוה"ב דברי ר"ע ר"ש בן יהודה איש כפר עכו אומר משום ר"ש אם מעשיהם כיום הזה אינן חוזרין ואם לאו חוזרין,רבי אומר באים הם לעוה"ב שנאמר (ישעיהו כז, יג) ביום ההוא יתקע בשופר גדול וגו' אמר רבה בר בר חנה א"ר יוחנן שבקה ר"ע לחסידותיה שנא' (ירמיהו ג, יב) הלוך וקראת את הדברים האלה צפונה ואמרת שובה משובה ישראל נאם ה' ולא אפיל פני בכם כי חסיד אני נאם ה' לא אטור לעולם,מאי חסידותיה דתניא קטני בני רשעי ישראל אין באין לעוה"ב שנא' (מלאכי ג, יט) כי הנה היום בא בוער כתנור והיה כל זדים וכל עושי רשעה קש ולהט אותם היום הבא אמר ה' צבאות אשר לא יעזוב להם שורש וענף שורש בעוה"ז וענף לעוה"ב דברי רבן גמליאל,ר"ע אומר באים הם לעוה"ב שנא' (תהלים קטז, ו) שומר פתאים ה' שכן קורין בכרכי הים לינוקא פתיא ואומר (דניאל ד, כ) גודו אילנא וחבלוהי ברם עיקר שרשוהי בארעא שבוקו ואלא מה אני מקיים לא יעזוב להם שורש וענף שלא יניח להם לא מצוה ולא שיורי מצוה ד"א שורש זו נשמה וענף זה הגוף,אבל קטני בני רשעי עובדי כוכבים ד"ה אין באין לעוה"ב ור"ג נפקא ליה (ישעיהו כו, יד) מותאבד כל זכר למו,אתמר קטן מאימתי בא לעוה"ב ר' חייא ור"ש בר ר' חד אמר משעה שנולד וחד אמר משעה שסיפר מ"ד משעה שנולד שנא' (תהלים כב, לב) יבואו ויגידו צדקתו לעם נולד כי עשה ומ"ד משעה שסיפר דכתיב (תהלים כב, לא) זרע יעבדנו יסופר לה' לדור,אתמר רבינא אמר משעה שנזרע דכתיב זרע יעבדנו ר"נ בר יצחק אמר משעה שנימול דכתיב (תהלים פח, טז) עני אני וגוע מנוער נשאתי אימיך אפונה,תנא משום ר"מ משעה שיאמר אמן שנא' (ישעיהו כו, ב) פתחו שערים ויבא גוי צדיק שומר אמוני' אל תקרי שומר אמונים אלא שאומר אמן | 110b. The Arab b said to him: Every thirty days Gehenna returns them /b to this place b like meat /b cooking b in a cauldron, and they say this: Moses and his Torah are truth, and they are liars. /b ,§ The mishna teaches: The members of b the generation of the wilderness have no share in the World-to-Come. The Sages taught: /b The members of b the generation of the wilderness have no share in the World-to-Come, as it is stated: “In this wilderness they shall be consumed, and there they shall die” /b (Numbers 14:35). b “They shall be consumed” /b indicates b in this world; “and there they shall die” /b indicates b for the World-to-Come. And /b the verse b states /b with regard to the generation of the wilderness: b “Wherefore I took an oath in My anger that they should not enter into My rest” /b (Psalms 95:11), indicating that they will not be privileged to gain eternal rest; this is b the statement of Rabbi Akiva. /b , b Rabbi Eliezer says: They come to the World-to-Come, as it is stated: “Gather My pious together to Me, those that have entered into My covet by offering” /b (Psalms 50:5). Those who left Egypt entered into an eternal covet with God at Mount Sinai. b But how do I realize /b the meaning of the phrase b “Wherefore I took an oath in My anger”? /b It must be understood: b In My anger I took an oath, and I reconsidered /b and dissolved the oath when My anger subsided., b Rabbi Yehoshua ben Korḥa says: This verse was stated /b to the generation of the wilderness b only with regard to future generations, /b and should be understood in this manner: b “Gather My pious together to Me”; these are the righteous that are in each and every generation. “Those that have entered into My covet by offering”; these are Haiah, Mishael, and Azariah, who submitted themselves to the fiery furnace /b to sanctify God’s name. b “By offering”; this is /b a reference to b Rabbi Akiva and his colleagues, who gave themselves up to slaughter over matters of Torah. /b , b Rabbi Shimon ben Menasya says: /b The generation of the wilderness b comes to the World-to-Come, as it is stated: “And the redeemed of the Lord shall return and come singing into Zion” /b (Isaiah 35:10), meaning that those whom God redeemed will yet come to Zion. b Rabba bar bar Ḥana says /b that b Rabbi Yoḥa says: Rabbi Akiva abandoned his piety /b and uncharacteristically interpreted the verses harshly, b as it is stated /b with regard to the generation of the wilderness: b “Go and cry in the ears of Jerusalem saying, /b so says the Lord: b I remember for you the affection of your youth, the love of your espousals, how you went after Me in the wilderness, in a land that was not sown” /b (Jeremiah 2:2). b Now, if others come /b into the World-to-Come b in the merit of /b the generation that left Egypt and followed God in the wilderness, is it b not all the more so /b that the generation of the wilderness b themselves /b have a share in the World-to-Come?, strong MISHNA: /strong b The ten tribes are not destined to return /b to Eretz Yisrael, even during the messianic era, b as it is stated: “And He cast them into another land, as it is this day” /b (Deuteronomy 29:27). b Just as the day passes never to return, so too, /b the ten tribes b go /b into exile b and do not return; /b this is b the statement of Rabbi Akiva. Rabbi Eliezer says: “As it is this day,” /b meaning b just as the day darkens and /b then the sky b brightens /b the next day, with regard to b the ten tribes as well, /b although b it is dark for them /b now, b so it is destined to brighten for them. /b , strong GEMARA: /strong b The Sages taught /b in a i baraita /i ( i Tosefta /i 13:12): b The ten tribes have no share in the World-to-Come, as it is stated: “And the Lord rooted them out of their land in anger, and in wrath, and in great indignation; /b and He cast them into another land, as it is this day” (Deuteronomy 29:27). b “And the Lord rooted them out of their land” /b indicates b in this world; “and cast them into another land” /b indicates b for the World-to-Come; /b this is b the statement of Rabbi Akiva. Rabbi Shimon ben Yehuda of the village of Akko says in the name of Rabbi Shimon: If their actions /b continue to be b “as it is this day” /b and they continue to sin, b they do not return /b to Eretz Yisrael. b And if not, /b and they repent, b they return /b to Eretz Yisrael., b Rabbi /b Yehuda HaNasi b says: /b The members of the ten tribes b come to the World-to-Come, as it is stated: “And it shall come to pass on that day, that a great shofar will be sounded, /b and they shall come who were lost in the land of Assyria and who were dispersed in the land of Egypt, and they shall worship the Lord at the holy mountain in Jerusalem” (Isaiah 27:13). b Rabba bar bar Ḥana says /b that b Rabbi Yoḥa says: /b Here too, b Rabbi Akiva abandoned his piety /b and uncharacteristically interpreted the verses harshly, b as it is stated /b with regard to the ten tribes: b “Go and proclaim these words toward the north, and say: Return you faithless Israel, says the Lord; I will not frown upon you; for I am merciful, says the Lord, and I will not bear a grudge forever” /b (Jeremiah 3:12). The prophet prophesies about the return of the ten tribes to Eretz Yisrael.,§ The Gemara asks: b What is the /b characteristic b piety of /b Rabbi Akiva mentioned above? The Gemara answers: It is b as it is taught /b in a i baraita /i : b The minor children of the wicked of the Jewish people, /b who died with neither their own virtue nor the virtue of their parents, b do not come into the World-to-Come, as it is stated: “For behold the day is coming; it burns like a furnace, and all the arrogant and all who do wickedly shall be straw; and the day that is coming shall burn them up, says the Lord of hosts, so that it will leave them neither root nor branch” /b (Malachi 3:19). “Root” and “branch” are referring to descendants; they will have neither b a root in this world /b nor b a branch in the World-to-Come; /b this is b the statement of Rabban Gamliel. /b , b Rabbi Akiva says: They come into the World-to-Come, as it is stated: “The Lord preserves the simple [ i peta’im /i ]” /b (Psalms 116:6), b as in the cities overseas /b the residents b call a child i patya /i . And /b the verse b states /b with regard to Nebuchadnezzar: b “Hew down the tree and destroy it; yet leave the stump of its roots in the earth” /b (Daniel 4:20). If that is the case with regard to Nebuchadnezzar, all the more so it is the case with regard to the wicked people of Israel. b But how do I realize /b the meaning of the phrase: b “So that it will leave them neither root nor branch”? /b It means that God b will not leave for /b the wicked b a mitzva nor the remts of a mitzva /b for which they will be rewarded. Rabbi Akiva dug deep to find a way into the World-to-Come for these children. b Alternatively, “root”; this /b is referring to the b soul. “Nor branch”; this /b is referring to b the body. /b , b But everyone agrees /b that b the minor children of the wicked of the nations of the world will not come into the World-to-Come, /b as they have no virtue at all. b And Rabban Gamliel derives /b this matter concerning those children b from /b the verse: b “And you have caused all their memory to perish” /b (Isaiah 26:14)., b It was stated: /b With regard to b a minor /b who dies, b from when, /b i.e., from what stage, b does he come into the World-to-Come? /b There is a dispute between b Rabbi Ḥiyya and Rabbi Shimon bar Rabbi /b Yehuda HaNasi. b One /b of them b says: From the moment that he is born, and /b the other b one says: From the moment that /b he begins to b talk. /b The Gemara elaborates: b The one who says: From the moment that he is born, /b derives it from b that /b which b is stated: “They shall come and shall declare His righteousness to a people that shall be born, that He has done this” /b (Psalms 22:32). b And the one who says: From the moment that /b he begins to b talk, /b derives it from b that /b which b is written: “Their seed shall serve Him; it shall be told of the Lord to the coming generation” /b (Psalms 22:31), as from the moment he talks, he belongs to God., b It was stated /b that additional i amora’im /i expressed opinions about the same matter. b Ravina says: From the moment that /b the child b is conceived, /b even before his birth, he can enter the World-to-Come, b as it is written: “Their seed shall serve Him” /b (Psalms 22:31); even as seed the child merits to enter the World-to-Come. b Rabbi Naḥman bar Yitzḥak says: From the moment that he is circumcised, as it is written: “I am poor and close to death from youth; I suffered your terrors [ i emekha /i ], I am numb” /b (Psalms 88:16). From the moment that one bears the mark that the Jewish people have due to fear of God [ i eima /i ], he turns to God and he belongs to Him.,It is b taught in the name of Rabbi Meir: From the moment that /b the child b will say amen, as it is stated: “Open the gates, so that the righteous nation that keeps faithfulness may enter” /b (Isaiah 26:2). b Do not read /b the verse as b “that keeps faithfulness [ i shomer emunim /i ]”; rather, /b read it as: b That says amen [ i she’omer amen /i ]. /b From the moment he says amen, the gates to the World-to-Come open. |
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151. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 134, 138, 152| 9a. פניה מוריקות היא כחלה לו עיניה לפיכך עיניה בולטות היא קלעה לו את שערה לפיכך כהן סותר את שערה היא הראתה לו באצבע לפיכך ציפורניה נושרות היא חגרה לו בצילצול לפיכך כהן מביא חבל המצרי וקושר לה למעלה מדדיה היא פשטה לו את יריכה לפיכך יריכה נופלת,היא קיבלתו על כריסה לפיכך בטנה צבה היא האכילתו מעדני עולם לפיכך קרבנה מאכל בהמה היא השקתהו יין משובח בכוסות משובחים לפיכך כהן משקה מים המרים במקידה של חרש,היא עשתה בסתר (תהלים צא, א) יושב בסתר עליון שם בה פנים שנאמר (איוב כד, טו) ועין נואף שמרה נשף לאמר לא תשורני עין וגו',דבר אחר היא עשתה בסתר המקום פירסמה בגלוי שנאמר (משלי כו, כו) תכסה שנאה במשאון תגלה רעתו בקהל (וגו'),ומאחר דנפקא ליה מאחת לאחת למצא חשבון (ישעיהו ט, ד) כי כל סאון סואן ברעש למה לי לכמדה,ומאחר דנפקא ליה מכי כל סאון סואן ברעש (ישעיהו כז, ח) בסאסאה בשלחה תריבנה למה לי,לכדרב חיננא בר פפא דא"ר חיננא בר פפא אין הקב"ה נפרע מן האומה עד שעת שילוחה שנאמר בסאסאה בשלחה וגו',איני והאמר רבא שלשה כוסות האמורות במצרים למה אחת ששתת בימי משה ואחת ששתת בימי פרעה נכה ואחת שעתידה לשתות עם חברותיה,וכי תימא הנך אזדו והני אחריני נינהו והתניא אמר רבי יהודה מנימין גר המצרי היה לי חבר מתלמידי ר' עקיבא אמר מנימין גר המצרי אני מצרי ראשון ונשאתי מצרית ראשונה אשיא לבני מצרית שניה כדי שיהא בן בני מותר לבא בקהל,אלא אי איתמר הכי איתמר א"ר חיננא בר פפא אין הקב"ה נפרע מן המלך עד שעת שילוחו שנאמר בסאסאה בשלחה תריבנה וגו',אמימר מתני להא דרב חיננא בר פפא אהא מאי דכתיב (מלאכי ג, ו) כי אני ה' לא שניתי ואתם בני יעקב לא כליתם אני ה' לא שניתי לא הכיתי לאומה ושניתי לה ואתם בני יעקב לא כליתם היינו דכתיב (דברים לב, כג) חצי אכלה בם חצי כלין והן אינן כלין,אמר רב המנונא אין הקב"ה נפרע מן האדם עד שתתמלא סאתו שנאמר (איוב כ, כב) במלאות ספקו יצר לו וגו',דרש ר' חיננא בר פפא מאי דכתיב (תהלים לג, א) רננו צדיקים בה' לישרים נאוה תהלה אל תקרי נאוה תהלה אלא נוה תהלה זה משה ודוד שלא שלטו שונאיהם במעשיהם,דוד דכתיב (איכה ב, ט) טבעו בארץ שעריה משה דאמר מר משנבנה מקדש ראשון נגנז אהל מועד קרשיו קרסיו ובריחיו ועמודיו ואדניו היכא אמר רב חסדא אמר אבימי תחת מחילות של היכל,תנו רבנן סוטה נתנה עיניה במי שאינו ראוי לה מה שביקשה לא ניתן לה ומה שבידה נטלוהו ממנה שכל הנותן עיניו במה שאינו שלו מה שמבקש אין נותנין לו ומה שבידו נוטלין הימנו | 9a. b her face becomes sallow /b after drinking the bitter water; b she painted her eyes for /b her paramour, b therefore her eyes bulge /b after she drinks; b she braided her hair for /b her paramour, b therefore a priest unbraids her hair /b and makes it disheveled; b she indicated to /b her paramour b with a finger /b that he should come to her, b therefore her fingernails fall off; she girded herself for /b her paramour b with a ribbon /b as a belt, b therefore a priest brings an Egyptian rope and ties /b it b for her above her breasts; she extended her thigh for /b her paramour, b therefore her thigh falls away /b after drinking., b She received /b her paramour b upon her stomach, therefore her stomach swells; she fed him delicacies of the world, therefore her offering /b is b animal food, /b as it is from oats; b she gave him fine wine to drink in fine cups, therefore a priest gives her bitter water in an earthenware i mekeida /i , /b a simple clay vessel, b to drink. /b , b She acted in secret; /b therefore, God, referred to in the verse b “Who dwell in secret, with the Most High” /b (Psalms 91:1), b turns /b His b face to her, as it is stated: “The eye of the adulterer waits for the twilight, saying: No eye shall see me; /b and the Hidden Face will turn” (Job 24:15). The adulterer acts in the twilight of the night to act in secrecy, and therefore God, Who is concealed, arranges that the matter is revealed in public., b Alternatively, she acted in secret, /b and therefore b the Omnipresent revealed it in the open, as it is stated: “Though his hatred be concealed with deceit, his wickedness shall be revealed before the congregation” /b (Proverbs 26:26), i.e., concealed acts of sin are ultimately revealed in public.,§ The Gemara questions the need for two verses to indicate that small transgressions are addressed through one significant punishment. b And since Rabbi /b Yehuda HaNasi b derives /b that small transgressions are combined and punished together b from: /b “Behold, this have I found, says Koheleth, b adding one thing to another, to find out the account” /b (Ecclesiastes 7:27), b why do I /b need the verse: b “For every boot stamped with fierceness” /b (Isaiah 9:4)? The Gemara answers: This verse serves b to /b teach that even small transgressions are punished b by the measure, /b i.e., with a punishment appropriate to the transgression.,The Gemara asks: b And since he derives it from “for every boot stamped with fierceness,” why do I /b need b “in full measure, when you send her away, you contend with her” /b (Isaiah 27:8)?,The Gemara answers: This verse serves b to /b teach the statement b as /b taught b by Rav Ḥina bar Pappa, for Rav Ḥina bar Pappa says: The Holy One, Blessed be He, does not punish a nation /b deserving of punishment b until its time to be banished, /b i.e., until the time of its final eradication from the world, b as it is stated: “In full measure, when you send her away, /b you contend with her” (Isaiah 27:8)., b Is that so? But didn’t Rava say: Why /b are there specifically b three cups /b of misfortune b that are stated with regard to Egypt /b in the dream of its chief butler (see Genesis 40:11–13)? They are an allusion to three cups of misfortune that would later befall Egypt: b One that it drank in the days of Moses /b during the ten plagues and the Exodus; b one that it drank in the days of Pharaoh Neco, /b the king of Egypt who was defeated by Nebuchadnezzar; b and one that it will drink in the future with its companions, /b i.e., the other nations, when they are punished during the days of the Messiah. This indicates that nations can be punished several times, not only when they are eradicated., b And if you would say /b that b those /b ancient Egyptians, b have gone, and these /b later Egyptians b are different ones, but isn’t it taught /b in a i baraita /i in the i Tosefta /i ( i Kiddushin /i 4:3): b Rabbi Yehuda said: Minyamin, an Egyptian convert, was a friend of mine from among the students of Rabbi Akiva, /b and b Minyamin the Egyptian convert said: /b After I converted b I /b was b a first- /b generation b Egyptian /b convert, b and /b so b I married /b another b first- /b generation b Egyptian /b convert. b I will marry off my son, /b who is b a second- /b generation Egyptian convert, b to /b another b second- /b generation b Egyptian /b convert, b in order that my son’s son will be permitted to enter into the congregation. /b The Torah prohibits Egyptian converts before the third generation to enter into the congregation (see Deuteronomy 23:8–9). By Minyamin’s observance of this prohibition even during the time of Rabbi Akiva, it indicates that Egypt during the tannaitic period was still viewed as biblical Egypt., b Rather, if /b anything b was stated /b with regard to the delay of punishment, it b was stated like this: Rav Ḥina bar Pappa says: The Holy One, Blessed be He, does not punish /b a sinful b king until his time to be banished, as it is stated: “In full measure, when you send her away, you contend with her” /b (Isaiah 27:8)., b Ameimar teaches that /b statement b of Rav Ḥina bar Pappa with regard to this: What is /b the meaning of that b which is written: “For I the Lord change not; and you, sons of Jacob, are not consumed” /b (Malachi 3:6)? b “For I the Lord change [ i shaniti /i ] not” /b is interpreted to mean: b I did not strike a nation and repeat [ i shaniti /i ] /b striking b it, /b as a stricken nation never recovers from the initial strike. b “And you, sons of Jacob, are not consumed,” /b is interpreted to mean: Despite the fact that I strike you many times for your sins, I do not let you perish. b This is /b the same b as that which is written: /b “I will heap evils upon them; b I will consume My arrows upon them” /b (Deuteronomy 32:23), which is interpreted to mean: b My arrows are consumed /b and used up, b and they, /b the Jewish people, b are not consumed /b but will continue to endure despite the many calamities that will befall them., b Rav Hamnuna says: The Holy One, Blessed be He, does not punish a person until his i se’a /i , /b the measure that is suitable for him, b is filled, as it is stated: “In the fullness of his sufficiency he shall be in straits; /b the hand of every one that is in misery shall come upon him” (Job 20:22). In other words, when the sufficient measure of sin has been reached, then the trouble will overtake him.,Having mentioned Rav Ḥina bar Pappa, the Gemara quotes another of his interpretations. b Rav Ḥina bar Pappa interpreted /b a verse b homiletically: What is /b the meaning of that b which is written: “Rejoice in the Lord, you righteous, praise is comely for the upright [ i nava tehilla /i ]” /b (Psalms 33:1)? b Do not read /b the conclusion of the verse as: b Praise is comely [ i nava /i ]; rather, /b read it as: b A house [ i naveh /i ] of praise. This /b is referring to b Moses and David, whose enemies did not rule over their achievements, /b as they each built a i naveh /i , a house for the Lord, and this house remained in existence.,With regard to b David, /b the citadel that housed his home and city, was not destroyed, b as it is written: “Her gates are sunk into the ground” /b (Lamentations 2:9), as the gates of Jerusalem built by David were not destroyed by enemies, but sunk into the ground and were buried there. This is also so with regard to b Moses, as the Master said: When the first Temple was built, the Tent of Meeting was sequestered, /b including b its boards, its clasps, and its bars, and its pillars, and its sockets. /b The Gemara asks: b Where /b is it sequestered? b Rav Ḥisda says /b that b Avimi says: Beneath the tunnels of the Sanctuary. /b ,§ b The Sages taught /b in a i baraita /i in the i Tosefta /i (4:16–19): The b i sota /i placed her eyes, /b fixed her gaze, b on one who is unfit for her, /b i.e., another man, so this is her punishment: b That which she desired, /b i.e., to be with her paramour, b is not given to her, /b as she becomes forbidden to him forever. b And that which she had, /b i.e., her husband, b was taken away from her, /b as she is now forbidden to him as well. This teaches b that anyone who places his eyes on that which is not his is not given what he desires, and that which he had is taken from him. /b |
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| 152. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •covenant, theology of Found in books: Rubenstein (2018) 80 |
153. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •ark of the covenant Found in books: Simon-Shushan (2012) 262| 48b. כמין שני חוטמין דקין (ואחד) מעובה ואחד דק כדי שיהו שניהם כלין בבת אחת מערבו של מים מזרחו של יין עירה של מים לתוך של יין ושל יין לתוך של מים יצא,ר' יהודה אומר בלוג היה מנסך כל שמונה ולמנסך אומר לו הגבה ידך שפעם אחד נסך אחד על גבי רגליו ורגמוהו כל העם באתרוגיהן,כמעשהו בחול כך מעשהו בשבת אלא שהיה ממלא מערב שבת חבית של זהב שאינה מקודשת מן השילוח ומניחה בלשכה נשפכה נתגלתה היה ממלא מן הכיור שהיין והמים מגולין פסולין לגבי מזבח:, big strongגמ׳ /strong /big מנא הנ"מ אמר רב עינא דאמר קרא (ישעיהו יב, ג) ושאבתם מים בששון וגו',הנהו תרי מיני חד שמיה ששון וחד שמיה שמחה א"ל ששון לשמחה אנא עדיפנא מינך דכתיב (ישעיהו לה, י) ששון ושמחה ישיגו וגו' א"ל שמחה לששון אנא עדיפנא מינך דכתיב (אסתר ח, יז) שמחה וששון ליהודים א"ל ששון לשמחה חד יומא שבקוך ושויוך פרוונקא דכתיב (ישעיהו נה, יב) כי בשמחה תצאו א"ל שמחה לששון חד יומא שבקוך ומלו בך מיא דכתיב ושאבתם מים בששון,א"ל ההוא מינא דשמיה ששון לר' אבהו עתידיתו דתמלו לי מים לעלמא דאתי דכתיב ושאבתם מים בששון א"ל אי הוה כתיב לששון כדקאמרת השתא דכתיב בששון משכיה דההוא גברא משוינן ליה גודא ומלינן ביה מיא:,עלה בכבש ופנה לשמאלו כו': ת"ר כל העולים למזבח עולין דרך ימין ומקיפין ויורדין דרך שמאל חוץ מן העולה לשלשה דברים הללו שעולין דרך שמאל וחוזרין על העקב ואלו הן ניסוך המים וניסוך היין ועולת העוף כשרבתה במזרח:,אלא שהיו משחירין: בשלמא דיין משחיר דמיא אמאי משחיר כיון דאמר מר עירה של מים לתוך של יין ושל יין לתוך של מים יצא של מים אתי לאשחורי:,ומנוקבים כמין ב' חוטמין וכו': לימא מתניתין ר' יהודה היא ולא רבנן דתנן רבי יהודה אומר בלוג היה מנסך כל שמונה דאי רבנן כי הדדי נינהו,אפי' תימא רבנן חמרא סמיך מיא קליש,הכי נמי מסתברא דאי רבי יהודה רחב וקצר אית ליה דתניא רבי יהודה אומר שני קשוואות היו שם אחד של מים ואחד של יין של יין פיה רחב של מים פיה קצר כדי שיהו שניהם כלין בבת אחת ש"מ:,מערבו של מים: ת"ר מעשה בצדוקי אחד שניסך על גבי רגליו ורגמוהו כל העם באתרוגיהן ואותו היום נפגמה קרן המזבח והביאו בול של מלח וסתמוהו לא מפני שהוכשר לעבודה אלא מפני שלא יראה מזבח פגום | 48b. with b two thin /b perforated b nose-like /b protrusions. b One /b of the basins, used for the wine libation, had a perforation that was b broad, and one, /b used for the water libation, had a perforation that was b thin, so that /b the flow of b both /b the water and the wine, which do not have the same viscosity, would b conclude simultaneously. /b The basin to the b west of /b the altar was b for water, /b and the basin to the b east of /b the altar was b for wine. /b However, if b one poured /b the contents of the basin b of water into /b the basin b of wine, or /b the contents of the basin b of wine into /b the basin b of water, he fulfilled /b his obligation, as failure to pour the libation from the prescribed location does not disqualify the libation after the fact., b Rabbi Yehuda says: /b The basin for the water libation was not that large; rather, b one would pour /b the water b with /b a vessel that had a capacity of b one i log /i /b on b all eight /b days of the Festival and not only seven. b And /b the appointee b says to the one pouring /b the water into the silver basin: b Raise your hand, /b so that his actions would be visible, b as one time /b a Sadducee priest intentionally b poured /b the water b on his feet, /b as the Sadducees did not accept the oral tradition requiring water libation, and in their rage b all the people pelted him with their i etrogim /i . /b ,Rabbi Yehuda continues: b As its performance during the week, so is its performance on Shabbat, except /b that on Shabbat one would not draw water. Instead, b on Shabbat eve, one would fill a golden barrel that was not consecrated /b for exclusive use in the Temple b from the Siloam /b pool, b and he /b would b place it in the /b Temple b chamber /b and draw water from there on Shabbat. If the water in the barrel b spilled, /b or if it b was exposed /b overnight, leading to concern that a snake may have deposited poison in the water, b one would fill /b the jug with water b from the basin /b in the Temple courtyard, b as exposed wine or water is unfit for the altar. /b Just as it is prohibited for people to drink them due to the potential danger, so too, they may not be poured on the altar., strong GEMARA: /strong With regard to the customs accompanying the drawing of the water, the Gemara asks: b From where are these matters /b derived? b Rav Eina said /b that it is b as the verse states: “With joy [ i sason /i ] you shall draw water /b out of the springs of salvation” (Isaiah 12:3), indicating that the water was to be drawn from the spring and the rite performed in extreme joy.,Apropos this verse, the Gemara relates: There were b these two heretics, one named Sason and one named Simḥa. Sason said to Simḥa: I am superior to you, as it is written: “They shall obtain joy [ i sason /i ] and happiness [ i simḥa /i ], /b and sorrow and sighing shall flee” (Isaiah 35:10). The verse mentions joy first. b Simḥa said to Sason, /b On the contrary, b I am superior to you, as it is written: “There was happiness [ i simḥa /i ] and joy [ i sason /i ] for the Jews” /b (Esther 8:17). b Sason said to Simḥa: One day they will dismiss you and render you a messenger [ i parvanka /i ], as it is written: “For you shall go out with happiness [ i simḥa /i ]” /b (Isaiah 55:12). b Simḥa said to Sason: One day they will dismiss you and draw water with you, as it is written: “With joy [ i sason /i ] you shall draw water.” /b ,The Gemara relates a similar incident: b A certain heretic named Sason said to Rabbi Abbahu: You are /b all b destined to draw water for me in the World-to-Come, as it is written: “With i sason /i you shall draw water.” /b Rabbi Abbahu b said to him: If it had been written: For i sason /i , /b it would have been b as you say; now that it is written: With i sason /i , /b it means that b the skin of that man, /b you, b will be rendered a wineskin, and we will draw water with it. /b ,§ The mishna continues: The priest b ascended the ramp /b of the altar b and turned to his left. The Sages taught: All who ascend the altar ascend /b and turn b via /b the b right, and circle /b the altar, b and descend via /b the b left. /b This is the case b except for one ascending /b to perform one of b these three tasks, as /b the ones who perform these tasks b ascend via /b the b left, and /b then b turn on /b their b heel and return /b in the direction that they came. b And /b these tasks b are: The water libation, and the wine libation, and the bird /b sacrificed as b a burnt-offering when there were /b too b many /b priests engaged in the sacrifice of these burnt-offerings b in the /b preferred location b east /b of the altar. When that was the case, additional priests engaged in sacrificing the same offering would pinch the neck of the bird west of the altar.,The mishna continues: Rabbi Yehuda said that they were limestone, not silver, basins, b but they would blacken /b due to the wine. The Gemara asks: b Granted, /b the basin b for wine blackened /b due to the wine; however, b why did the /b basin b for water blacken? /b The Gemara answers: b Since the Master said /b in the mishna: However, if b one /b inadvertently b poured /b the contents of the basin b of water into /b the basin b of wine or /b the contents of the basin b of wine into /b the basin b of water, he fulfilled /b his obligation. Then even the basin b for water /b would b come to blacken /b over the course of time as well.,§ The mishna continues: b And /b the two basins were b perforated /b at the bottom with b two thin, /b perforated, b nose-like /b protrusions, one broad and one thin. The Gemara asks: b Let us say /b that b the mishna is /b in accordance with the opinion of b Rabbi Yehuda and not /b with that of b the Rabbis, as we learned /b in the mishna that b Rabbi Yehuda says: One would pour /b the water b with /b a vessel that had a capacity of b one i log /i /b on b all eight /b days of the Festival, unlike the wine libation, for which a three- i log /i basin was used. According to his opinion, there is a difference between the capacity of the wine vessel and that of the water vessel; therefore, it is clear why the opening in the wine vessel was broader. b As, if /b the mishna is in accordance with the opinion of b the Rabbis, they are the same /b as the capacity of the water basin, three i log /i . Why, then, were there different sized openings?,The Gemara answers: b Even /b if b you say /b that the mishna is in accordance with the opinion of b the Rabbis, /b the reason for the different-sized openings is that b wine is thick /b and b water is thin, /b and therefore wine flows more slowly than water. In order to ensure that the emptying of both basins would conclude simultaneously, the wine basin required a wider opening., b So too, it is reasonable /b to establish that the mishna is in accordance with the opinion of the Rabbis, b as, if /b it is in accordance with the opinion of b Rabbi Yehuda, /b unlike the description of the two openings in the mishna as broad and thin, elsewhere he b is of /b the opinion that the openings b as wide and narrow, as it was taught /b in a i baraita /i that b Rabbi Yehuda says: There were two /b small b pipes there, one for water and one for wine. The mouth of /b the pipe b for wine was wide and the mouth of /b the pipe b for water was narrow, so that /b the emptying of both basins b would conclude simultaneously. /b The disparity between wide and narrow is greater than the disparity between broad and thin, thereby facilitating the simultaneous emptying of the three- i log /i and one- i log /i basins according to Rabbi Yehuda. The Gemara concludes: Indeed, b learn from it /b that the mishna is not in accordance with the opinion of Rabbi Yehuda.,§ The mishna continues: The basin to the b west of /b the altar was b for water, /b and the basin to the east of the altar was for wine, and they would tell the one pouring the water to raise his hand. b The Sages taught: /b There was b an incident involving one Sadducee /b priest b who poured /b the water b on his feet, /b and in anger b all the people pelted him with their i etrogim /i . And that day, the horn of the altar was damaged /b as a result of the pelting and the ensuing chaos. b They brought a fistful of salt and sealed /b the damaged section, b not because it rendered /b the altar b fit for the /b Temple b service, but /b in deference to the altar, b so that the altar would not be seen /b in its b damaged /b state. |
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154. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •ark of the covenant, atonement, day of Found in books: Allison (2018) 403| 49b. ועל הסוטה שאין הולד ממזר,נדה דהא תפסי בה קידושין שנאמר (ויקרא טו, כד) ותהי נדתה עליו אפי' בשעת נדתה תפסי בה קידושין,סוטה נמי דהא תפסי בה קידושין,תניא נמי הכי הכל מודים בבא על הנדה ועל הסוטה ועל שומרת יבם שאין הולד ממזר,ואביי שומרת יבם מספקא ליה אי כרב אי כשמואל:,א"ר שמעון בן עזאי כו': תני שמעון בן עזאי אומר מצאתי מגלת יוחסין בירושלים וכתוב בה איש פלוני ממזר מאשת איש וכתוב בה משנת ר' אליעזר בן יעקב קב ונקי וכתוב בה מנשה הרג את ישעיה,אמר רבא מידן דייניה וקטליה אמר ליה משה רבך אמר (שמות לג, כ) כי לא יראני האדם וחי ואת אמרת (ישעיהו ו, א) ואראה את ה' יושב על כסא רם ונשא משה רבך אמר (דברים ד, ז) מי כה' אלהינו בכל קראנו אליו ואת אמרת (ישעיהו נה, ו) דרשו ה' בהמצאו משה רבך אמר (שמות כג, כו) את מספר ימיך אמלא ואת אמרת (מלכים ב כ, ו) והוספתי על ימיך חמש עשרה שנה,אמר ישעיה ידענא ביה דלא מקבל מה דאימא ליה ואי אימא ליה אישוייה מזיד אמר שם איבלע בארזא אתיוה לארזא ונסרוה כי מטא להדי פומא נח נפשיה משום דאמר (ישעיהו ו, ה) ובתוך עם טמא שפתים אנכי יושב,מכל מקום קשו קראי אהדדי,ואראה את ה' כדתניא כל הנביאים נסתכלו באספקלריא שאינה מאירה משה רבינו נסתכל באספקלריא המאירה,דרשו ה' בהמצאו הא ביחיד הא בצבור ויחיד אימת אמר רב נחמן אמר רבה בר אבוה אלו עשרה ימים שבין ראש השנה ליום הכפורים,את מספר ימיך אמלא תנאי היא דתניא את מספר ימיך אמלא | 49b. b or with a i sota /i , that the offspring is not a i mamzer /i . /b ,With regard to b a menstruating woman /b the offspring is not a i mamzer /i b because /b one’s b betrothal of her takes effect, as it is stated: “And her impurity shall be upon him” /b (Leviticus 15:24). The phrase “shall be” alludes to the fact that a betrothal with her takes effect. The verse teaches that b even at the time of her /b menstrual b impurity, betrothal with her takes effect. /b ,With regard to b a i sota /i , too, /b the offspring is not a i mamzer /i b because /b one’s b betrothal of her takes effect. /b ,The Gemara notes: b This /b teaching of Abaye b is also taught /b in a i baraita /i : b All agree with regard to one who engages in sexual relations with a menstruating woman, or with a i sota /i , or with a widow waiting for her i yavam /i /b to perform levirate marriage, b that the offspring is not a i mamzer /i . /b ,The Gemara explains: b And Abaye /b did not mention the case of a b widow waiting for her i yavam /i /b because b he is uncertain whether, /b if someone other than the i yavam /i betrothed her, the i halakha /i is b in accordance with /b the opinion of b Rav /b that it does not take effect or b in accordance with /b the opinion of b Shmuel /b that it might take effect.,§ The mishna states: b Rabbi Shimon ben Azzai said: /b I found a scroll recording people’s lineages. The Gemara cites an expanded version of the contents of the scroll. b It is taught /b in a i baraita /i that b Rabbi Shimon ben Azzai said: I found a scroll /b recording people’s b lineages, in Jerusalem, and it was written in it /b that b so-and-so is a i mamzer /i from /b an adulterous union with b a married woman. And it was /b also b written in it: The teachings of Rabbi Eliezer ben Ya’akov /b measure only b a i kav /i but are clean /b and accurate, and so the i halakha /i is decided in accordance with his opinions. b And it was written in it: Manasseh, /b king of Israel, b killed Isaiah /b the prophet.,The Gemara expands on the events surrounding Isaiah’s death: b Rava said: /b Manasseh b judged him /b as a false witness for issuing statements contradicting the Torah b and /b only then b killed him. /b Manasseh b said to /b Isaiah: b Moses your master said /b in the Torah: “And He said: You cannot see My face, b for man cannot see Me and live” /b (Exodus 33:20), b and /b yet b you said: “I saw the Lord sitting upon a high and lofty throne” /b (Isaiah 6:1). b Moses your master said: /b “For b which /b great nation is there, that has God so near to it, b as the Lord our God is, whenever we call upon Him?” /b (Deuteronomy 4:7), b and /b yet b you said: “Seek the Lord while He may be found, call upon Him while He is near” /b (Isaiah 55:6), which implies that God is not always near. b Moses your master said: “I will fulfill the number of your days” /b (Exodus 23:26), which implies that each individual has a preordained allotted lifespan that he cannot outlive, b and /b yet b you said /b in a prophecy to King Hezekiah: b “And I will add to your days, fifteen years” /b (II Kings 20:6)., b Isaiah said /b to himself: b I know him, /b i.e., Manasseh, b that he will not accept whatever /b explanation b that I will say to him /b to resolve my prophecies with the words of the Torah. b And /b even b if I say it to him, I will make him into an intentional transgressor /b since he will kill me anyway. Therefore, in order to escape, b he uttered a /b divine b name /b and b was swallowed within a cedar /b tree. Manasseh’s servants b brought the cedar /b tree b and sawed through it /b in order to kill him. b When /b the saw b reached to where his mouth was, /b Isaiah b died. /b He died specifically as this point b due to that which he said: “In the midst of a people of unclean lips, I dwell” /b (Isaiah 6:5). He was punished for referring to the Jewish people in a derogatory manner.,The Gemara asks: b In any case, /b as Manasseh pointed out, these b verses contradict each other; /b how are these contradictions to be resolved?,The Gemara resolves the first contradiction: b “I saw the Lord” /b is to be understood b as it is taught /b in a i baraita /i : b All of the prophets observed /b their prophecies b through an obscure looking glass [ i aspaklaria /i ], /b i.e., their prophecies were given as metaphoric visions but were not a direct perception of the matter. However, b Moses our master observed /b his prophecies b through a clear looking glass, /b i.e., he gained a direct and accurate perception of the matter.,The Gemara resolves the second contradiction: Isaiah’s prophecy: b “Seek the Lord while He may be found,” /b does not contradict the verse in the Torah that God is near to His nation “whenever we call upon Him,” because b this /b prophecy of Isaiah was made b with regard to the individual /b and b this /b verse in the Torah is stated b with regard to a community, /b as the prayer of the community is always accepted. The Gemara asks: b And when /b is the time that God is to be found near b the individual? Rav Naḥman said Rabba bar Avuh said: These are the ten days between Rosh HaShana and Yom Kippur. /b ,The resolution of the third contradiction from the verse: b “I will fulfill the number of your days,” is /b subject to a dispute between b i tanna’im /i , as it is taught /b in a i baraita /i : The verse states: b “I will fulfill the number of your days”; /b |
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155. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Allison (2018) 406; Simon-Shushan (2012) 217| 53b. אמרו ליה לרב יוסף הכי עביד רבא אמר ליה יהא רעוא דתרום רישך אכולה כרכא,אמר רבי אלכסנדרי אמר רבי יהושע בן לוי המתפלל צריך שיפסיע שלש פסיעות לאחוריו ואחר כך יתן שלום אמר ליה רב מרדכי כיון שפסע שלש פסיעות לאחוריו התם איבעיא ליה למיקם משל לתלמיד הנפטר מרבו אם חוזר לאלתר דומה לכלב ששב על קיאו,תניא נמי הכי המתפלל צריך שיפסיע שלש פסיעות לאחוריו ואחר כך יתן שלום ואם לא עשה כן ראוי לו שלא התפלל ומשום שמעיה אמרו שנותן שלום לימין ואחר כך לשמאל שנאמר (דברים לג, ב) מימינו אש דת למו ואומר (תהלים צא, ז) יפול מצדך אלף ורבבה מימינך,מאי ואומר וכי תימא אורחא דמילתא היא למיתב בימין ת"ש יפול מצדך אלף ורבבה מימינך,רבא חזייה לאביי דיהיב שלמא לימינא ברישא א"ל מי סברת לימין דידך לשמאל דידך קא אמינא דהוי ימינו של הקב"ה אמר רב חייא בריה דרב הונא חזינא להו לאביי ורבא דפסעי להו שלש פסיעות בכריעה אחת,ומתפלל תפלה קצרה בבית החיצון מאי מצלי רבא בר רב אדא ורבין בר רב אדא תרוייהו משמיה דרב אמרי יהי רצון מלפניך ה' אלהינו שתהא שנה זו גשומה ושחונה שחונה מעליותא היא אלא אימא אם שחונה תהא גשומה,רב אחא בריה דרבא מסיים בה משמיה דרב יהודה לא יעדי עביד שולטן מדבית יהודה ולא יהיו עמך ישראל צריכין לפרנס זה מזה ולא תכנס לפניך תפלת עוברי דרכים,רבי חנינא בן דוסא הוה קא אזיל באורחא שדא מטרא עליה אמר רבש"ע כל העולם כולו בנחת וחנינא בצער פסק מיטרא כי אתא לביתיה אמר רבש"ע כל העולם כולו בצער וחנינא בנחת אתא מיטרא א"ר יוסף מאי אהניא ליה צלותיה דכהן גדול לגבי ר' חנינא בן דוסא,תנו רבנן מעשה בכהן גדול אחד שהאריך בתפלתו ונמנו אחיו הכהנים ליכנס אחריו התחילו הם נכנסין והוא יוצא אמרו לו מפני מה הארכת בתפלתך אמר להם קשה בעיניכם שהתפללתי עליכם ועל בית המקדש שלא יחרב אמרו לו אל תהי רגיל לעשות כן שהרי שנינו לא היה מאריך בתפלתו כדי שלא להבעית את ישראל, big strongמתני׳ /strong /big משניטל ארון אבן היתה שם מימות נביאים ראשונים ושתייה היתה נקראת גבוה מן הארץ שלש אצבעות ועליה היה נותן נטל את הדם ממי שהיה ממרס בו נכנס למקום שנכנס ועמד במקום שעמד והזה ממנו אחת למעלה ושבע למטה,ולא היה מתכוון להזות לא למעלה ולא למטה אלא כמצליף וכך היה מונה אחת אחת ואחת אחת ושתים אחת ושלש אחת וארבע אחת וחמש אחת ושש אחת ושבע יצא והניחו על כן הזהב שבהיכל,הביאו לו את השעיר שחטו וקבל במזרק את דמו נכנס למקום שנכנס ועמד במקום שעמד והזה ממנו אחת למעלה ושבע למטה וכך היה מונה אחת אחת ואחת אחת ושתים וכו' יצא והניחו על כן הזהב השני שבהיכל רבי יהודה אומר לא היה שם אלא כן אחד בלבד נטל דם הפר והניח דם השעיר,והזה ממנו על הפרוכת שכנגד הארון מבחוץ אחת למעלה ושבע למטה ולא היה מתכוון וכו' וכך היה מונה וכו' נטל דם השעיר והניח דם הפר והזה ממנו על הפרוכת שכנגד הארון מבחוץ אחת למעלה ושבע למטה וכו' עירה דם הפר לתוך דם השעיר ונתן את המלא בריקן, big strongגמ׳ /strong /big משנגנז לא קתני אלא משניטל תנן כמאן דאמר ארון גלה לבבל דתניא רבי אליעזר אומר ארון גלה לבבל שנאמר (דברי הימים ב לו, י) ולתשובת השנה שלח המלך נבוכדנאצר ויביאהו בבלה עם כלי חמדת בית ה',רבי שמעון בן יוחאי אומר ארון גלה לבבל שנאמר (ישעיהו לט, ו) לא יותר דבר אמר ה' אלו עשרת הדברות שבו,רבי יהודה (בן לקיש) אומר ארון במקומו נגנז שנאמר (מלכים א ח, ח) ויראו ראשי הבדים מן הקדש על פני הדביר ולא יראו החוצה ויהיו שם עד היום הזה,ופליגא דעולא דאמר עולא שאל רבי מתיא בן חרש את רבי שמעון בן יוחאי ברומי וכי מאחר שרבי אליעזר מלמדנו פעם ראשונה ושניה ארון גלה לבבל ראשונה הא דאמרן (דברי הימים ב לו, י) ויביאהו בבלה עם כלי חמדת בית ה' שניה מאי היא דכתיב (איכה א, ו) ויצא מבת ציון | 53b. b They said to Rav Yosef: This is what Rava does. /b Rav Yosef was blind and could not see for himself. Rav Yosef b said to him: May it be /b God’s b will that you lift your head over the entire city, /b in reward for honoring your teacher.,§ Apropos the obligation of a student to walk backward when taking leave of his teacher, the Gemara discusses a similar topic. b Rabbi Alexandri said /b that b Rabbi Yehoshua ben Levi said: One who prays must take three steps backward /b upon concluding his prayer b and then recite: Peace, /b in a manner befitting one who departs from before the Holy One, Blessed be He. b Rav Mordekhai said to him: Since he has taken three steps backward, he should stand there /b and not return to his place immediately. This is b analogous to a student who takes leave of his teacher. If he returns immediately /b to the place where was first standing, b he is similar to a dog who returns to its vomit, /b and his previous action is spoiled.,The Gemara comments that b this was also taught /b in a i baraita /i : b One who prays must take three steps backward /b upon concluding his prayer b and then recite: Peace. And if he did not do so, it is better for him not to have prayed, /b as his actions are disrespectful toward God. b And they said in the name of Shemaya /b the Sage b that /b when b one recites: Peace, /b he first bows b to the right and then to the left, as it is stated: “At His right hand was a fiery law to them” /b (Deuteronomy 33:2), b and it says: “A thousand may fall at your side, and ten thousand at your right side” /b (Psalms 91:7).,The Gemara asks: b What is /b the reason for: b And it says? /b Why is it necessary to cite another source? The Gemara explains: b If you say /b that b it is /b merely b the usual manner to give /b an object b with the right /b hand, but this bears no special significance, b come /b and b hear: “A thousand may fall at your side, and ten thousand at your right side,” /b which indicates that the right side is the more significant one.,The Gemara relates that b Rava saw Abaye reciting: Peace, /b by bowing at the end of his prayer b to /b his b right first. /b Rava b said to him: Do you maintain /b that you should bow b to your right? I say /b you should bow b to your left /b first, b as it is the right of the Holy One, Blessed be He, /b since He is opposite you face-to-face, as it were. b Rav Ḥiyya, son of Rav Huna, said: I observed that Abaye and Rava /b both b took /b those b three steps all in one /b act of b bowing, /b without standing upright in between, by way of submission to and acceptance of God’s authority.,§ The mishna taught: b And /b the High Priest b recites a brief prayer in the outer chamber. /b The Gemara asks: b What /b does b he pray? Rava bar Rav Adda and Ravin bar Rav Adda both said in the name of Rav /b that this was his prayer: b May it be your will, Lord our God, that this year shall be rainy and hot. /b The Gemara immediately expresses surprise at this request: Is b heat a good /b matter? Why should he request that the year be hot? b Rather, say /b and emend it as follows: b If /b the upcoming year is b hot, may it /b also b be rainy, /b lest the heat harm the crops., b Rav Aḥa, son of Rava, concluded /b the language of this prayer b in the name of Rav Yehuda: May the rule of power not depart from the house of Judah; and may your nation Israel not depend on each other for sustece, /b rather, they should be sustained from the produce of their land; b and let not the prayer of travelers enter Your presence /b when they pray for the rain to stop on their travels.,The Gemara relates: b Rabbi Ḥanina ben Dosa was walking on the road /b when b rain fell upon him. He said: Master of the Universe, the entire world is comfortable and Ḥanina is suffering. The rain stopped. When he came to his house he said: Master of the Universe, the entire world is suffering /b for lack of rain b and Ḥanina is comfortable. The rain came /b back. b Rav Yosef said: What effect does the prayer of the High Priest have with regard to Rabbi Ḥanina ben Dosa? /b Notwithstanding the prayer of the High Priest in the Holy of Holies, Rabbi Ḥanina ben Dosa’s sanctity is greater, as God fulfills his bidding.,§ The mishna stated that the High Priest would not extend his prayer. b The Sages taught /b in the i Tosefta /i : There was b an incident /b involving b a certain High Priest who extended his prayer, and his fellow priests /b took a vote, b counted, /b and decided b to go in after him /b out of concern that he had died or fainted and required assistance. b They began to enter and /b at that moment b he emerged. They said to him: Why did you extend your prayer? He said to them: /b Why not? b Does it trouble you that I prayed for you and for the Temple not to be destroyed? They said to him: Do not make a habit of doing so, as we learned: He would not extend his prayer, so as not to alarm the Jewish people, /b who might fear he had died., strong MISHNA: /strong b After the Ark was taken /b into exile, b there was a rock /b in the Holy of Holies b from the days of the early prophets, /b David and Samuel, who laid the groundwork for construction of the Temple, b and /b this stone b was called /b the b foundation /b rock. It was b three fingerbreadths higher than the ground, and /b the High Priest b would place /b the incense b on it. /b After the High Priest left the Holy of Holies, b he took the blood /b of the bull sacrificed as a sin-offering b from /b the one b who was stirring it, /b so it would not coagulate. b He entered into the place that he /b had previously b entered, /b the Holy of Holies, b and stood at the place where he /b had previously b stood /b to offer the incense, between the staves. b And he sprinkled from /b the blood, b one /b time b upward and seven /b times b downward. /b , b And he would neither intend to sprinkle /b the blood b upward nor /b to sprinkle it b downward, but rather like one who whips, /b with the blood sprinkled in a single column, one drop below the other. b And this /b is how b he would count /b as he sprinkled, to avoid error: b One; one and one; one and two; one and three; one and four; one and five; one and six; one and seven. /b The High Priest then b emerged /b from there b and placed /b the bowl with the remaining blood b on the golden pedestal in the Sanctuary. /b , b They brought him the goat /b to be sacrificed as a sin-offering to God. b He slaughtered it and received its blood in the bowl. He /b again b entered into the place that he /b had previously b entered, /b the Holy of Holies, b and stood at the place that he /b previously b stood, and sprinkled from /b the blood of the goat b one /b time b upward and seven /b times b downward. And this /b is how b he would count, /b just as he counted when sprinkling the blood of the bull: b One; one and one; one and two; etc. /b The High Priest then b emerged /b from the Holy of Holies b and placed /b the bowl with the remaining blood b on the second golden pedestal in the Sanctuary. Rabbi Yehuda says: There was only one pedestal there, /b and he b took the blood of the bull /b from the pedestal b and placed the blood of the goat /b in its place., b And he sprinkled from /b the blood of the bull b on the curtain opposite the Ark from outside /b the Holy of Holies, b one /b time b upward and seven /b times b downward, and he would not intend, etc. And this /b is how b he would count, etc. /b When he concluded, b he took the blood of the goat /b from the pedestal b and placed blood of the bull /b in its place on the pedestal. b And he sprinkled from /b the goat’s blood b on the curtain opposite the Ark from outside, /b just as he did with the blood of the bull, b one /b time b upward and seven /b times b downward, etc. /b Afterward, b he poured the blood of the bull into the blood of the goat and placed /b the blood b from the full /b bowl into the b empty /b bowl, so that the blood would be mixed well., strong GEMARA: /strong The Gemara comments with regard to the wording of the mishna: It does b not teach: After /b the Ark b was buried, but: After /b it b was taken. /b If so, b we learned /b this mishna b in accordance with /b the opinion of b the one who said /b that b the Ark was exiled to Babylonia /b and was not buried in its place, b as it was taught /b in a i baraita /i : b Rabbi Eliezer says: The Ark was exiled to Babylonia, as it is stated: “And at the turn of the year King Nebuchadnezzar sent and brought him to Babylonia, along with the precious vessels of the House of the Lord” /b (II Chronicles 36:10). These precious vessels must include the Ark.,Likewise, b Rabbi Shimon ben Yoḥai says: The Ark was exiled to Babylonia, as it is stated: /b “Behold, the days come that all that is in your house, and that which your fathers have stored until this day, shall be carried to Babylonia; b nothing [ i davar /i ] shall be left, says the Lord” /b (Isaiah 39:6). b These are the Ten Commandments [ i dibrot /i ] that are inside it; /b they too shall not be left behind., b Rabbi Yehuda ben Lakish says: The Ark was buried in its place, as it is stated: “And the ends of the staves were seen from the sacred place before the partition, but they could not be seen without; and they are there to this day” /b (I Kings 8:8). The expression “to this day” means forever, as the text might be read at any time. This teaches that the Ark is hidden in its place.,The Gemara comments: And b this /b opinion that the Ark was exiled to Babylonia b disagrees with /b that b of Ulla, as Ulla said: Rabbi Matya ben Ḥarash asked Rabbi Shimon ben Yoḥai in Rome: And since Rabbi Eliezer taught us once and twice, /b i.e., from two separate verses, that b the Ark was exiled to Babylonia. /b The Gemara interrupts its citation of Rabbi Matya ben Ḥarash’s question to identify these two verses. b The first /b verse is b that which we said: “And brought him to Babylonia, along with the precious vessels of the House of the Lord.” What is the second /b verse? Rabbi Eliezer said: b As it is written: “And gone from the daughter of Zion is /b |
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| 156. Origen, On Prayer, 4.1-4.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •ark of the covenant, atonement, day of Found in books: Allison (2018) 405 |
| 157. Commodianus, Carmen Apologeticum, 941, 943-946, 942 (3rd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Allison (2018) 157 |
| 158. Commodianus, Instructiones, a b c d\n0 42 (2.1) 42 (2.1) 42 (2 1) (3rd cent. CE - 5th cent. CE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 157 |
159. Anon., Numbers Rabba, 3.12, 15.10, 15.13, 18.21 (4th cent. CE - 9th cent. CE) Tagged with subjects: •ark of the covenant, atonement, day of •ark of the covenant, divine presence and •ark of the covenant Found in books: Allison (2018) 134, 138, 405; Ganzel and Holtz (2020) 173| 3.12. וְהַחֹנִים לִפְנֵי הַמִּשְׁכָּן קֵדְמָה (במדבר ג, לח), זָכָה קְהָת שֶׁהִקִּיפוּ בָּנָיו הַמִּשְׁכָּן מִשְׁנֵי רוּחוֹת, הֲרֵי נַעֲשׂוּ שֵׁבֶט לֵוִי אַרְבַּע מַחְלָקוֹת לְהַקִּיף אַרְבָּעָה רוּחוֹת הַמִּשְׁכָּן כְּנֶגֶד אַרְבָּעָה דְּגָלִים, וּלְפִי מַעֲשֵׂיהֶם הָיוּ הַלְוִיִּם חוֹנִים לְאַרְבָּעָה רוּחוֹת כְּמוֹ שֶׁהָיוּ הַדְּגָלִים סְדוּרִים, הָא כֵיצַד, מַעֲרָב מִשָּׁם אוֹצְרוֹת שֶׁלֶג וְאוֹצְרוֹת בָּרָד וְקֹר וָחֹם, וּכְנֶגְדָן הָיוּ חוֹנִים דֶּגֶל אֶפְרַיִם וּבִנְיָמִין וּמְנַשֶּׁה שֶׁהָיוּ גִּבּוֹרִים, כְּדֵי לַעֲמֹד בְּכֻלָּם, וְכֵן הִשְׁרָה הַמָּקוֹם לְרוּחַ מַעֲרָב גֵּרְשׁוֹן שֶׁהָיָה עֲבוֹדָתוֹ בַּקֹּדֶשׁ (במדבר ג, כה): הָאֹהֶל מִכְסֵהוּ וּמָסָךְ, מִי יַעֲמֹד לִפְנֵי שֶׁלֶג וּבָרָד וְקֹר וָחֹם, אֹהֶל וּמִכְסֶה וּמָסָךְ, וּלְכָךְ נִקְרָא גֵּרְשׁוֹן, מִי יָגוּר נֶגֶד שֶׁלֶג וּבָרָד וְקֹר וָחֹם, מִי שֶׁהוּא חָזָק כַּשֵּׁן, וְאֵין שֵׁן אֶלָּא לָשׁוֹן חָזָק, כְּדִכְתִיב (שיר השירים ה, יד): מֵעָיו עֶשֶׁת שֵׁן. דָּרוֹם טַלְּלֵי בְּרָכָה וְגִשְׁמֵי בְּרָכָה יוֹצְאִין מִמֶּנּוּ לָעוֹלָם, וְשָׁם חוֹנִים דֶּגֶל רְאוּבֵן שֶׁהוּא בַּעַל תְּשׁוּבָה, שֶׁבִּזְכוּת הַתְּשׁוּבָה הַגְּשָׁמִים יוֹרְדִין, וְכֵן הִשְׁרָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְאוֹתוֹ רוּחַ דָּרוֹם בְּנֵי קְהָת, שֶׁהָיוּ נוֹשְׂאִין הָאָרוֹן שֶׁבּוֹ הַתּוֹרָה, שֶׁאֵין הַגְּשָׁמִים תְּלוּיִים אֶלָּא עַל הַתּוֹרָה, שֶׁנֶּאֱמַר (ויקרא כו, ג ד): אִם בְּחֻקֹּתַי תֵּלֵכוּ וגו' וְנָתַתִּי גִשְׁמֵיכֶם וגו', (ויקרא כו, טו): וְאִם בְּחֻקֹּתַי תִּמְאָסוּ וגו' (ויקרא כו, יט): וְנָתַתִּי אֶת שְׁמֵיכֶם כַּבַּרְזֶל, וּלְכָךְ נִקְרָא קְהָת כְּמָה דְתֵימָא (קהלת י, י): אִם קֵהָה הַבַּרְזֶל, אִם רָאִיתָ שֶׁקָּהוּ הַשָּׁמַיִם מִלְּהוֹרִיד מָטָר וְנַעֲשׂוּ בַּרְזֶל, כְּמָה דְתֵימָא: וְנָתַתִּי אֶת שְׁמֵיכֶם כַּבַּרְזֶל, הֱוֵי יוֹדֵעַ בַּעֲבוּר עֹנֶשׁ הַתּוֹרָה שֶׁלֹא קִיְמוּ, דִּכְתִיב (קהלת י, י): וְהוּא לֹא פָנִים קִלְקַל, עַל שֶׁלֹא קִיְמוּ הַתּוֹרָה שֶׁנְּתָנָהּ לָהֶם פָּנִים בְּפָנִים, כְּמָה דְתֵימָא (דברים ה, ד): פָּנִים בְּפָנִים דִּבֶּר ה' עִמָּכֶם וגו' וְקִלְקְלוּ מַעֲשֵׂיהֶם, הֱוֵי: קִלְקַל, צָפוֹן מִשָּׁם הַחשֶׁךְ יוֹצֵא לָעוֹלָם וְשָׁם הָיוּ חוֹנִים שֵׁבֶט דָּן שֶׁהָיוּ חשֶׁךְ בַּעֲבוֹדָה זָרָה שֶׁעָשָׂה יָרָבְעָם וְהִנִּיחַ בְּדָן, לְכָךְ הָיוּ חוֹנִים שָׁם בְּנֵי מְרָרִי שֶׁהָיְתָה עֲבוֹדָתָם הָעֵצִים (במדבר ג, לו). קַרְשֵׁי הַמִּשְׁכָּן וּבְרִיחָיו וְעַמֻּדָיו, כְּמָה דְתֵימָא (ירמיה י, ח): מוּסַר הֲבָלִים עֵץ הוּא, וּלְכָךְ נִקְרָא שְׁמוֹ מְרָרִי, עַל מֵרוּר. מִזְרָח מִשָּׁם הָאוֹר יוֹצֵא לָעוֹלָם וְשָׁם הָיוּ חוֹנִים דֶּגֶל יְהוּדָה שֶׁהָיוּ בַּעֲלֵי מְלוּכָה בַּעֲלֵי תּוֹרָה בַּעֲלֵי מִצְווֹת, לְכָךְ הָיוּ חוֹנִים שָׁם משֶׁה וְאַהֲרֹן וּבָנָיו שֶׁהָיוּ בַּעֲלֵי תּוֹרָה, בַּעֲלֵי מִצְווֹת, מְכַפְּרִים עַל יִשְׂרָאֵל בִּתְפִלָּתָם וּבְקָרְבָּנָם, וַעֲלֵיהֶם נֶאֱמַר אַשְׁרֵי צַדִּיק וְאַשְׁרֵי שְׁכֵנוֹ, אֵלּוּ שְׁבָטִים שֶׁהָיוּ סְמוּכִים לְמשֶׁה וּלְאַהֲרֹן, יְהוּדָה וְיִשָֹּׂשכָר וּזְבוּלוּן, הָיוּ כֻּלָּם גְּדוֹלִים בַּתּוֹרָה (בראשית מט, י): לֹא יָסוּר שֵׁבֶט וגו', (דברי הימים א יב, לג). וּמִבְּנֵי יִשָֹּׂשכָר יוֹדְעֵי בִינָה וגו', (שופטים ה, יד): וּמִזְבוּלֻן משְׁכִים בְּשֵׁבֶט סֹפֵר, עַל שֶׁהָיוּ שְׁכֵנִים לַתּוֹרָה נַעֲשׂוּ כֻּלָּן בְּנֵי תּוֹרָה, וּשְׁלשָׁה שֶׁל דָּרוֹם שֶׁהָיוּ לְבַעֲלֵי מַחֲלֹקֶת סְמוּכִין, אָבְדוּ עִמָּהֶם, וַעֲלֵיהֶם נֶאֱמַר אוֹי לָרָשָׁע אוֹ לִשְׁכֵנוֹ, וּמִי הָיוּ בַּעֲלֵי מַחֲלֹקֶת (במדבר טז, א): קֹרַח בֶּן יִצְהָר בֶּן קְהָת, וּלְפִי שֶׁהָיוּ סְמוּכִים לָהֶם רְאוּבֵן וְשִׁמְעוֹן וְגָד, הָיוּ כֻּלָּם בַּעֲלֵי מַחֲלֹקֶת, שֶׁכֵּן הוּא אוֹמֵר (במדבר טז, א): וַיִּקַּח קֹרַח בֶּן יִצְהָר וגו'. וְכֵן בְּנֵי גָד וּבְנֵי שִׁמְעוֹן אַף הֵם הָיוּ בַּעֲלֵי מְרִיבָה, (במדבר ג, לח): שֹׁמְרִים מִשְׁמֶרֶת הַמִּקְדָּשׁ לְמִשְׁמֶרֶת בְּנֵי יִשְׂרָאֵל, הָיוּ שׁוֹמְרִים שֶׁלֹא יִכָּנְסוּ שָׁם יִשְׂרָאֵל, כָּל כָּךְ לָמָּה שֶׁאִם הָיוּ נִכְנָסִין לְשָׁם הָיוּ נֶעֱנָשִׁים מִיתָה, הֲדָא הוּא דִכְתִיב (במדבר ג, לח): וְהַזָּר הַקָּרֵב יוּמָת. 15.13. עֲשֵׂה לְךָ שְׁתֵּי חֲצוֹצְרֹת כֶּסֶף (במדבר י, ב), זֶה שֶׁאָמַר הַכָּתוּב (תהלים כד, ז): שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם, בְּשָׁעָה שֶׁהִכְנִיס שְׁלֹמֹה אֶת הָאָרוֹן לַמִּקְדָּשׁ אָמַר: שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וְהִנָּשְׂאוּ פִּתְחֵי עוֹלָם, שֶׁהָיוּ הַפְּתָחִים שְׁפָלִים, וְאָמַר: וְהִנָּשְׂאוּ פִּתְחֵי עוֹלָם וְיָבוֹא מֶלֶךְ הַכָּבוֹד, אָמְרוּ הַשְּׁעָרִים (תהלים כד, י): מִי הוּא זֶה מֶלֶךְ הַכָּבוֹד, מִיָּד בִּקְשׁוּ הַשְּׁעָרִים לֵירֵד עָלָיו וְלָרֹץ אֶת רֹאשׁוֹ, אִלּוּלֵי שֶׁאָמַר (תהלים כד, י): ה' צְבָאוֹת הוּא מֶלֶךְ הַכָּבוֹד סֶלָּה, וְחָזַר וְאָמַר (תהלים כד, ח): ה' עִזּוּז וְגִבּוֹר ה' גִּבּוֹר מִלְחָמָה, (תהלים כד, ט): שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם, אָמַר לָהֶם הִתְגַּדְּלוּ שֶׁמֶּלֶךְ הַכָּבוֹד עֲלֵיכֶם, מִיָּד חָלְקוּ לוֹ כָּבוֹד וְנָשְׂאוּ עַצְמָן וְנִכְנַס הָאָרוֹן. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא אַתֶּם חֲלַקְתֶּם לִי כָּבוֹד, חַיֵּיכֶם כְּשֶׁאֲנִי אַחֲרִיב אֶת בֵּיתִי אֵין אָדָם שׁוֹלֵט בָּכֶם, תֵּדַע שֶׁכָּל כְּלֵי הַמִּקְדָּשׁ גָּלוּ, שֶׁנֶּאֱמַר (דניאל א, ב): וַיִּתֵּן ה' בְּיָדוֹ אֶת יְהוֹיָקִים מֶלֶךְ יְהוּדָה וּמִקְצָת כְּלֵי בֵית הָאֱלֹהִים, אֲבָל שַׁעֲרֵי בֵּית הַמִּקְדָּשׁ בִּמְקוֹמָן נִגְנְזוּ, שֶׁנֶּאֱמַר (איכה ב, ט): טָבְעוּ בָאָרֶץ שְׁעָרֶיהָ. מַהוּ ה' צְבָאוֹת הוּא מֶלֶךְ הַכָּבוֹד סֶלָה, שֶׁהוּא חוֹלֵק לִירֵאָיו מִכְּבוֹדוֹ, כֵּיצַד, הוּא נִקְרָא אֱלֹהִים, וְקָרָא לְמשֶׁה אֱלֹהִים (שמות ז, א): רְאֵה נְתַתִּיךָ אֱלֹהִים לְפַרְעֹה. הוּא מְחַיֵּה מֵתִים, וְחָלַק מִכְּבוֹדוֹ לְאֵלִיָּהוּ וְהֶחֱיָה אֶת הַמֵּת, שֶׁנֶּאֱמַר (מלכים א יז, כג): וַיֹּאמֶר אֵלִיָּהוּ רְאִי חַי בְּנֵךְ. וּלְמֶלֶךְ הַמָּשִׁיחַ יִלְבּוֹשׁ לְבוּשׁוֹ, שֶׁנֶּאֱמַר (תהלים כא, ו): הוֹד וְהָדָר תְּשַׁוֶּה עָלָיו. מַה כְּתִיב (תהלים מז, ו): עָלָה אֱלֹהִים בִּתְרוּעָה ה' בְּקוֹל שׁוֹפָר, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה מֶלֶךְ עֲשִׂיתִיךָ, שֶׁנֶּאֱמַר (דברים לג, ה): וַיְהִי בִישֻׁרוּן מֶלֶךְ, מַה מֶּלֶךְ כְּשֶׁהוּא יוֹצֵא תּוֹקְעִין לְפָנָיו אַף אַתָּה עֲשֵׂה לְךָ שְׁתֵּי חֲצוֹצְרֹת כֶּסֶף, כְּשֶׁתַּכְנִיס אֶת יִשְׂרָאֵל יִהְיוּ תּוֹקְעִין בָּהֶם וְהֵן מִתְכַּנְסִין, שֶׁנֶּאֱמַר (במדבר י, ג): וְתָקְעוּ בָּהֵן וְנוֹעֲדוּ אֵלֶיךָ, לְכָךְ עֲשֵׂה לְךָ. 18.21. מנצפ"ך הָאוֹתִיּוֹת כְּפוּלוֹת, צוֹפִים אֲמָרוּם, כ"ך נִרְמַז לְאַבְרָהָם (בראשית יב, א): לֶךְ לְךָ לְמֵאָה שָׁנָה יוֹלִיד. מ"ם לְיִצְחָק (בראשית כו, טז): כִּי עָצַמְתָּ מִמֶּנּוּ מְאֹד, רְמָזוֹ שֶׁהוּא וְזַרְעוֹ עֲצוּמִים בִּשְׁנֵי עוֹלָמוֹת. נ"ן לְיַעֲקֹב (בראשית לב, יב): הַצִּילֵנִי נָא, מַצִּיל בִּשְׁנֵי עוֹלָמוֹת. פ"ף לְיִשְרָאֵל לְמשֶׁה (שמות ג, טז): פָּקֹד פָּקַדְתִּי אֶתְכֶם. צ"ץ (זכריה ו, יב): הִנֵּה אִישׁ צֶמַח שְׁמוֹ וגו', זֶה מָשִׁיחַ, וְאוֹמֵר (ירמיה כג, ה): וַהֲקִמֹתִי לְדָוִד צֶמַח צַדִּיק וּמָלַךְ מֶלֶךְ וְהִשְׂכִּיל וְעָשָׂה מִשְׁפָּט וּצְדָקָה בָּאָרֶץ. (ישעיה ג, ג): שַׂר חֲמִשִׁים, עֶשְׂרִים וְאַרְבָּעָה סְפָרִים, הוֹסֵף עֲלֵיהֶם אַחַד עָשָׂר מִן תְּרֵי עֲשַׂר, חוּץ מִן יוֹנָה שֶׁהוּא בִּפְנֵי עַצְמוֹ, וְשִׁשָּׁה סְדָרִים, וְתִשְׁעָה פְּרָקִים דְּתוֹרַת כֹּהֲנִים, הֲרֵי חֲמִשִּׁים. (שיר השירים ו, ח): שִׁשִּׁים הֵמָּה מְלָכוֹת, שִׁשִּׁים מַסֶּכְתּוֹת, (שיר השירים ו, ח): וּשְׁמֹנִים פִּילַגְשִׁים, שְׁמוֹנִים בָּתֵּי מִדְרָשׁוֹת שֶׁהָיוּ בִּירוּשָׁלַיִם, כְּנֶגֶד פְּתָחֶיהָ. (שיר השירים ו, ח): וַעֲלָמוֹת אֵין מִסְפָּר, מִשְׁנָה הַחִיצוֹנָה. (שיר השירים ג, ז): הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה שִׁשִּׁים גִּבֹּרִים סָבִיב לָהּ, שִׁשִּׁים אוֹתִיּוֹת שֶׁבְּבִרְכַּת כֹּהֲנִים. (בראשית יד, יד): שְׁמֹנָה עָשָׂר וּשְׁלשׁ מֵאוֹת, הוּא אֱלִיעֶזֶר. (בראשית כו, ה): עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם בְּקֹלִי וַיִּשְׁמֹר מִשְׁמַרְתִּי מִצְוֹתַי חֻקּוֹתַי וְתוֹרֹתָי. בֶּן שָׁלשׁ שָׁנִים הִכִּירוֹ. הַשָֹּׂטָן בְּגִימַטְרִיָּא שְׁלשׁ מֵאוֹת וְשִׁשִּׁים וְאַרְבָּעָה, מִנְּיַן יְמוֹת הַחַמָּה שַׁלִּיט לְהַלְשִׁין בְּכֻלָּן חוּץ מִיּוֹם כִּפּוּר. אָמַר רַב אַמֵּי בֵּי רַבִּי אַבָּא אַבְרָהָם עַד שֶׁלֹא נִמּוֹל וְלֹא הוֹלִיד הָיָה חָסֵר ה', נִתּוֹסַף ה' וְנַעֲשָׂה שָׁלֵם וְהוֹלִיד לְמִנְיַן אוֹתִיּוֹתָיו. (משלי יב, ד): אֵשֶׁת חַיִל עֲטֶרֶת בַּעֲלָהּ, זוֹ שָׂרָה, שָׂרַי הָיְתָה שְׁמָהּ. פְּלִיגֵי בָּהּ תְּרֵי אָמוֹרָאֵי, חַד אָמַר נֶחְלַק הַיו"ד לִשְׁנַיִם, ה' לְאַבְרָהָם ה' לְשָׂרָה. וְחַד אָמַר יו"ד שֶׁנִּטַּל מִן שָׂרָה קָרָא תִּגָר, עַד שֶׁבָּא יְהוֹשֻׁעַ וְהוֹסִיף לוֹ משֶׁה י', יָ"הּ יוֹשִׁיעֲךָ מֵעֲצַת הַמְרַגְּלִים. י' מִיִּצְחָק מוּל עֲשָׂרָה נִסְיוֹנוֹת. צ', לְתִשְׁעִים שָׁנָה לְשָׂרָה נוֹלַד. ח', לִשְׁמוֹנָה יָמִים נִמּוֹל. ק', מֵאָה שָׁנִים הָיוּ לְאַבְרָהָם. וְיַעֲקֹב עַל שְׁמוֹ נִקְרָא, יו"ד, מוּל הָעֲשִׂירִי, חֲשֹׁב מִבִּנְיָמִין עַד לֵוִי הוּא עֲשִׂירִי. ע', בְּשִׁבְעִים נֶפֶשׁ. ק', כְּנֶגֶד אוֹתִיּוֹת הַבְּרָכָה וְיִתֶּן לְךָ. נִשְׁתַּיְירוּ ב', כְּנֶגֶד שְׁנֵי מַלְאָכִים עוֹלִים. הַלּוּחוֹת הָיוּ בָּהֶן תרי"ג מִצְווֹת כְּנֶגֶד אוֹתִיּוֹת מִן (שמות כ, ב): אָנֹכִי, עַד (שמות כ, יד): אֲשֶׁר לְרֵעֶךָ, לֹא פָּחוֹת וְלֹא יוֹתֵר, וְכֻלָּן נִתְּנוּ לְמשֶׁה בְּסִינַי, שֶׁבָּהֶם חֻקִּים וּמִשְׁפָּטִים תּוֹרָה וּמִשְׁנָה תַּלְמוּד וְאַגָּדָה. (ישעיה לג, ו): יִרְאַת ה' הִיא אוֹצָרוֹ, אֵין בְּכָל הַמִּדּוֹת גָּדוֹל מִיִּרְאָה וַעֲנָוָה, (דברים י, יב): וְעַתָּה יִשְׂרָאֵל מָה ה' אֱלֹהֶיךָ שֹׁאֵל מֵעִמָּךְ כִּי אִם לְיִרְאָה אֶת ה' אֱלֹהֶיךָ לָלֶכֶת בְּכָל דְּרָכָיו וּלְאַהֲבָה אֹתוֹ וְלַעֲבֹד אֶת ה' אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשֶׁךָ. יִרְאַת, בְּגִימַטְרִיָּא תרי"א, וְתוֹרָה תרי"א, וְיִרְאָה וְתוֹרָה עִמָּם הֲרֵי תרי"ג. צִיצִית, תָּנוּ רַבָּנָן ח' גְּרוּרִין וְה' קְשׁוּרִין, הֲרֵי תרי"ג, שְׁנַיִם לְמַעְלָה וּשְׁלשָׁה לְמַטָּה. יְמֵי אַבְרָהָם מֵאָה שִׁבְעִים וְחָמֵשׁ שָׁנָה, יִצְחָק מֵאָה וּשְׁמוֹנִים שָׁנָה, יַעֲקֹב מֵאָה אַרְבָּעִים וְשֶׁבַע שָׁנָה, כְּשֶׁאַתָּה כּוֹלְלָן נִמְצָא חֲמֵשׁ מֵאוֹת שָׁנָה וּשְׁתֵּי שָׁנִים, וְכֵן מַהֲלַךְ שָׁמַיִם לָאָרֶץ (דברים יא, כא): כִּימֵי הַשָּׁמַיִם עַל הָאָרֶץ. (שמואל ב כג, א): הֻקַם עָל, כְּנֶגֶד מֵאָה בְּרָכוֹת, שֶׁבְּכָל יוֹם הָיוּ מֵתִים מִיִּשְׂרָאֵל מֵאָה אֲנָשִׁים בָּא דָּוִד וְתִקֵּן לָהֶם מֵאָה בְּרָכוֹת, כֵּיוָן שֶׁתִּקְנָם נִתְעַצְּרָה הַמַּגֵּפָה. עָל עֻלָּהּ שֶׁל תּוֹרָה, וְעֻלָּהּ שֶׁל קְצָרָה. (הושע יד, ג): כָּל תִּשָֹּׂא עָוֹן וְקַח טוֹב וּנְשַׁלְמָה פָרִים שְׂפָתֵינוּ. אָמְרוּ יִשְׂרָאֵל רִבּוֹנוֹ שֶׁל עוֹלָם בִּזְּמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּם הָיִינוּ מַקְרִיבִים קָרְבָּן וּמִתְכַּפֵּר, וְעַכְשָׁו אֵין בְּיָדֵנוּ אֶלָּא תְּפִלָּה, טוֹ"ב בְּגִימַטְרִיָּה שְׁבַע עֶשְׂרֵה, תְּפִלָּה תְּשַׁע עֶשְׂרֵה בְּרָכוֹת, הוֹצֵא מִשָּׁם בִּרְכַּת הַמִּינִין שֶׁתִּקְנוּהָ בְּיַבְנֶה, וְאֶת צֶמַח דָּוִד שֶׁתִּקְנוּ אַחֲרָיו עַל שׁוּם (תהלים כו, ב): בְּחָנֵנִי ה' וְנַסֵּנִי. וְרַבִּי סִימוֹן אוֹמֵר קַח טוֹב בְּגִימַטְרִיָּה נֶפֶ"שׁ, אָמְרוּ יִשְׂרָאֵל כְּשֶׁבֵּית הַמִּקְדָּשׁ קַיָּם הָיִינוּ מַקְטִירִים חֲלָבִים וְאֵמוּרִין וּמִתְכַּפְּרִין, וְעַכְשָׁו הֲרֵי חֶלְבֵּנוּ וְדָמֵנוּ וְנַפְשׁוֹתֵינוּ, יְהִי רָצוֹן מִלְּפָנֶיךָ שֶׁתְּהֵא כַּפָּרָה עָלֵינוּ, וּנְשַׁלְמָה פָרִים שְׂפָתֵינוּ. (רות ד, יג): וַיִּתֵּן ה' לָהּ הֵרָיוֹן, בְּגִימַטְרִיָּה מָאתַיִם שִׁבְעִים וְאֶחָד. שִׁעוּר מֵי מִקְוֶה אַרְבָּעִים סְאָה, כָּל מֵי בְאֵר שֶׁכָּתוּב בַּתּוֹרָה, וְכַמָּה בֵּיצִים בְּמִקְוֶה חֲמֵשֶׁת אֲלָפִים וּשְׁבַע מֵאוֹת וְשִׁשִּׁים, כָּל סְאָה מֵאָה אַרְבָּעִים וְאַרְבַּע בֵּיצִים. חַלָּה אַרְבָּעִים וְשָׁלשׁ בֵּיצִים וְחֹמֶשׁ. וּמִנַיִן לְמִקְוֶה שֶׁצָּרִיךְ אַרְבָּעִים סְאָה, (ישעיה ח, ו): מֵי הַשִּׁלֹחַ הַהֹלְכִים לְאַט, בְּגִימַטְרִיָּא אַרְבָּעִים. וּמַפְרִישׁ חַלָּה צָרִיךְ שֶׁיַּפְרִישׁ אַחַת מֵאַרְבָּעִים וְשָׁלשׁ וְחֹמֶשׁ מִן הַתּוֹרָה לְמִנְיַן חַלָּה. אֲבוֹת מְלָאכוֹת אַרְבָּעִים חָסֵר אַחַת, דִּכְתִיב (שמות לה, א): אֵלֶּה הַדְּבָרִים, אֵלֶּה, שְׁלשִׁים וָשֵׁשׁ, דְּבָרִים שְׁתַּיִם, הַדְּבָרִים שָׁלשׁ, הֲרֵי אַרְבָּעִים חָסֵר אֶחָת. (דברים כה, ג): אַרְבָּעִים יַכֶּנוּ לֹא יֹסִיף, כְּנֶגֶד אַרְבָּעִים קְלָלוֹת שֶׁנִּתְקַלְּלוּ נָחָשׁ וְחַוָּה וְאָדָם וַאֲדָמָה. וּפִחֲתוּ חֲכָמִים אֶחָת מִשּׁוּם לֹא יֹסִיף, רַבּוּ זְכֻיּוֹת מְלִיצֵי טוֹבוֹת וּפָחֲתוּ עֲוֹנוֹת, מוּטָב שֶׁיָּבוֹאוּ שְׁנַיִם וְיִדְחוּ אֶחָד. (ירמיה כה, כו, נא, מא): שֵׁשַׁךְ בְּא"ת ב"שׁ, בָּבֶל. (ישעיה ז, ו): טָבְאַל בְּאלב"ם, רמלא. (ויקרא טז, ג): בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ בְּפַר בֶּן בָּקָר לְחַטָּאת וְאַיִל לְעֹלָה, בְּזֹאת רֶמֶז לְמִקְדָּשׁ רִאשׁוֹן שֶׁיַּעֲמֹד אַרְבַּע מֵאוֹת וְעֶשֶׂר שָׁנָה. | 15.10. "10 R. Levi bar Rabbi said, “A pure menorah descended from the heavens. Because the Holy One, blessed be He, said to Moses (in Exod. 25:31), ‘And you shall make a menorah of pure gold.’ He said to Him, ‘How shall we make [it]?’ He said to him (ibid. cont.), ‘of hammered work shall the menorah be made.’ Nevertheless Moses had difficulty; for when he descended, he had forgotten its construction. sup 11 /sup i class=\"footnote\" See i Tanh /i ., Lev. 3:8; i Mekhilta deRabbi Ishmael /i , Piska 2; i PRK /i 15; i PR /i 15:21; 20:4; Exod. R. 15:28. /i He went up and said, ‘Master of the world, I have forgotten [it].’ He showed Moses, but it was still difficult for him. He said to him (in Exod. 25:40), ‘Observe and make [it].’ Thus He took a pattern of fire and showed him its construction, sup 12 /sup i class=\"footnote\" See i Men /i . 29a Bar.; i Sifre /i Numb. 8:4 (61); Numb. R. 15:4. /i but it was still difficult for Moses. The Holy One, blessed be He, said to him, ‘Go to Bezalel and he will make it.’ [So] Moses spoke to Bezalel, [and] he made it immediately. Moses began to wonder and say, ‘In my case, how many times did the Holy One, blessed be He, show it to me; yet I had difficulty in making it. Now without seeing it, you have made it from your own knowledge. Bezalel ( i btsl'l /i ), were you perhaps standing in ( i b /i ) the shadow ( i tsl /i ) of God (' i l /i ) when the Holy One, blessed be He, showed it to me?’ Therefore when the Temple was destroyed, the menorah was stored away.” Now this was one of the five things that were stored away: the ark, the menorah, the fire, the holy spirit, and the cherubim. sup 13 /sup i class=\"footnote\" Therefore, these five things were lacking from the Second Temple. See Syr. Baruch 6:4–10; i TYoma /i 2:15; i TSot /i . 13:1; i yTa‘an. /i 2:1 (65a); i yHor. /i 3:3(2) (47c); i Yoma /i 21b; i Hor. /i 12a; ARN, A, 41. /i When the Holy One, blessed be He, returns in his mercy to build His house and His Temple, He will restore them to their place and cause Jerusalem to rejoice. Thus it is stated (in Is. 35:1-2), “The desert and the arid land shall be glad, and the wilderness shall rejoice and blossom like a crocus. It shall blossom abundantly and be glad.” sup 14 /sup i class=\"footnote\" These five expressions of gladness in these verses correspond to the five things that will be restored in the new temple. /i ", 15.13. "13 (Numb. 10:1–2) “Then the Lord spoke [unto Moses saying, ‘Make two silver trumpets ( i hatsotserot /i )’”: This text is related (to Ps. 24:7), “O gates, lift up your heads, [be lifted up, you everlasting doors, that the King of glory may come in].” When Solomon was bringing the ark into the Temple, he began to say, “O gates, lift up your heads...,” because the openings were [too] low. [Then] he said, “Be lifted up you everlasting doors, that the King of glory may come in.” The gates said to him (in vss. 8 and 10), “Who is this king of glory? The gates immediately wanted to break his head [and would have done so,] if he had not said (in vs. 10), “The Lord of hosts, he is the King of glory. Selah.” Again he said (in vs. 8), “The Lord strong and mighty [...].” He said to them, “Expand yourselves, for the King of glory is coming upon you. They immediately showed Him honor ( i kavod /i ), and raised themselves up. sup 19 /sup i class=\"footnote\" Lam. R. 2:9 (13). /i So the ark entered. The Holy One, blessed be He, said to them, “You have shown Me honor. Upon your lives, when I destroy My house, no one will prevail against you.” You know that all the implements of the Temple went into exile in Babylon as stated (in Dan. 1:2), “Then the Lord gave King Jehoiakim of Judah into his hand, with some of the implements from the house of God; [and he brought them to the land of Shinar].” But the Temple gates were hidden in their place, as stated (in Lam. 2:9), “Her gates have sunk into the ground.” What is the meaning (of Ps. 24:10), “the Lord of hosts, he is the King of glory. Selah?” That He imparts some of His glory to those who fear Him. sup 20 /sup i class=\"footnote\" See i PRK /i 32:9 (= Suppl. 1:9); M. Pss. 90:1. /i How? He is called \"God\" ( i elohim /i , a term denoting a power), and he called Moses \" i elohim /i ,\" as stated (in Exod. 7:1), “See I have set you as i elohim /i to Pharaoh.” He (the Holy One, blessed be He,) causes the dead to live, and he imparted some of His glory to Elijah. Thus he (i.e., Elijah) caused the dead to live, as stated (in I Kings 17:23), “and Elijah said, ‘See your son is alive.’” And He put His own clothing on the messianic king, as stated (in Ps. 21:6), “honor and majesty You shall lay upon him.” What is written [about the Holy One, blessed be He], (in Ps. 47:6)? “God has ascended amid acclamation; the Lord with the sound of a horn ( i shofar /i ).” The Holy One, blessed be He, said to Moses, “I have made you a king. It is so stated (in Deut. 33:5), ‘Then he became king in Jeshurun.’ Just as when the king goes forth, they sound trumpets before him, so also for you, (in Numb. 10:2:), ‘Make for yourself two silver trumpets.’ [This is] so that will they sound the trumpets before you when you take out and bring in Israel, as stated (Numb.10:3), ‘And they shall blow them and the whole community shall assemble before you.’” Hence (Numb. 10:2:), “Make for yourself [two silver trumpets].” ", 18.21. "21 (Based on Sefaria Community Translation) The Seers (i.e., the prophets) were the ones who said the doubled letters, i mantzepakh /i ( i mem, nun, tzadi, peh, /i and i kaf /i , which are the letters that have a different form when they appear at the end of a word). [The doubling of i kaf /i that is found in Genesis 12:1,] \" i Lekh lekha /i (Go for yourself),\" hints to Avraham that he will father Yitschak at one hundred years [of age] (as the numerical value of these two words is one hundred). [The doubling of i mem /i that is found in Genesis 26:16,] \" i ki atsamta memenu /i (as you have become more powerful than us)\" is a hint [to Yitschak] that hints that he and his seed will be powerful in both worlds. The doubling of i nun /i [that is found in Genesis 32:12,] \" i Hatsileini na /i (Save me)\" [is a hint to] Yaakov, [that] he will be saved in both worlds. The doubling of i peh /i is for Israel about Moshe [that is found in Exodus 3:16,] \" i pakod pakadati /i (I will surely remember).” The doubling of i tzadi /i [that is found in Zachariah 6:12,] \" i hinei eesh, Tsemach shemo, ou'metachtav yitsmach /i (behold, a man called Branch shall branch out from the place where he is,)\" is [referring to] the messiah. And so is it stated (Jermiah 23:5), \" i vahikimoti leDaveed tsemach tsadeek […] /i (and I will raise up a true branch of David […]).\" “The leader of fifty\" (Isaiah 3:3): Twenty-four books (of the Bible), and add to them eleven of the thirteen [books of the minor prophets] - besides Yonah which is by itself - and six orders of the Mishnah and nine chapters of Torat Kohanim, behold fifty. \"Sixty were the queens\" (Song of Songs 6:8): Sixty tractates. “And eighty concubines\" (Song of Songs 6:8): And eighty study halls that were in Jerusalem corresponding to its gates. \"And maidens without number\" (Song of Songs 6:8): The study outside. \"Behold the bed of Shlomo, sixty warriors\" (Song of Songs 3:7): [This] corresponds to the [number of] letters of [the priestly blessing,) \"May the Lord bless you and keep you, etc.\" (Numbers 6:24-26). --- The Satan ( i HaSatan /i ) has the numerical equivalent of three hundred and sixty-four, the count of the days of the solar year, as he rules over all the year to slander, except for Yom Kippur. Rabbi Ami bar Abba said, \"Avraham was missing five organs before he was circumcised and [before he] fathered. The [letter] i hay /i (with a numerical value of five) was added [to his name] and he became complete and fathered, and he was called Avraham [corresponding to the complete set of organs, two hundred and forty-eight], the numerical count of his letters.\" --- [Regarding] Sarai, two Amoraim (later rabbinic teachers) differed. One said, \"The [letter] i yod /i [with a numerical count of ten that was taken from her] was divided into two, [to give] a i hay /i to Avaraham and a i hay /i to Sarah.\" And [the other] said, \"The i yod /i that was taken from Sarah raised a protest until Yehshoua came and had a i yod /i added, as it is stated (Numbers 13:16), \"and Moshe called Hoshea [...], Yehoshua.\" And it saved him from the counsel of the [other] spies. [The significance of the letters in the name,] Yitschak [is as follows]: i Yod /i [with a numerical count of ten] corresponds to the ten trials [of Avraham]. [The letter] i tsadi /i [with a numerical count of ninety, as] Sarah was ninety when he was born. [The letter] i chet /i [with a numerical count of eight, as] he was circumcised on the eighth day. And the letter i kof /i [with a numerical count of one hundred, as] Avraham was a hundred years old when he was born. Yaakov was called according to [the significance of the letters of] his [own] name: i Yod /i [corresponds to] the tenth of his offspring going backwards, Levi. Count from (the last son), Binaymin to Levi - there are ten sons, and Levi was the tenth. (And he gave him as a tithe to the Omnipresent to fulfill [what he said] (Genesis 28:22), \"all that You give to me, I will surely tithe it to You.\") [The letter] i ayin /i [with a numerical count of seventy corresponds to the number of offspring he took to Egypt], \"with seventy souls\" (Deuteronomy 10:22). i Kof /i corresponds to the [number of the] letters of the blessing [that he received], \"And may He give you [etc.]\" (Genesis 27:28). (Take away the name [of God] from there, and one hundred [letters] remain.) [The letter] i bet /i [with a numerical count of two] remains. It corresponds to two angels [that he saw on the ladder in his dream] rising. There were six hundred and thirteen letters on the tablets – corresponding to the six hundred and thirteen commandments. And they were all given to Moshe at [Mount] Sinai; and in them are statutes and judgments, Torah and Mishnah, Talmud and aggadah. \"The fear of the Lord is his treasure\" (Isaiah 33:6). There is no greater characteristic than fear and humility, as it is stated (Deuteronomy 10:12), \"And now Israel, what does the Lord, your God, ask of you besides to fear Him […].\" \"The fear of\" ( i Yirat /i ) has a numerical value of six hundred and eleven and Torah has a numerical value of six hundred and eleven; along with Torah and fear, behold that is six hundred and thirteen. The rabbis taught: [the numerical value of] fringes ( i tsitsit /i ) [is six hundred. Add] eight strings and five knots, behold that is six hundred and thirteen. --- As on every day, one hundred men of Israel were dying. [So] David ordained [the daily saying of] one hundred blessings, and the plague ended. [\"This is the law of the burnt-offering ( i olah /i ), it is the burnt-offering\" (Leviticus 6:2), meaning] the yoke ( i ulah /i ) of Torah and the yoke of repentance. (Hosea 14:3). Israel said, \"Master of the world, at the time that the Temple existed, we would offer a sacrifice and be cleansed. But now all we have in our hand is prayer.\" The numerical value of i tov /i is seventeen. Prayer [consists of] nineteen [blessings]. Take away from them the blessing for the malfeasers that was composed at Yavneh, and \"Let the sprout of David blossom,\" which they ordained for the sake of \"Probe me, Lord, and try me\" (Psalms 26:2). Rabbi Simon says, \"'Take the good ( i tov /i ).' The numerical value [of i tov /i in i at-bash /i (matching letters based on how close they are to the center of the alphabet) is the same as] soul ( i nefesh /i ) […]. Israel said, 'Behold the fat from us, [from our souls]. May it be Your will that it be atonement for us and \"that we pay with the words of our lips\" (Hosea 14:3).'\" \"And the Lord gave her conception ( i herayon /i )\" (Ruth 4:13). [ i Herayon /i ] has a numerical value of two hundred and seventy one (the number of the days of the nine months of birthing). The measure of the water of a mikveh (ritual bath) is forty i seah /i [corresponding to the forty times] well water is written in the Torah. And [the volume of] how many eggs is the measure of the mikveh? Five thousand seven hundred and sixty. And a i seah /i is a hundred and forty-four eggs. Forty-three and a fifth eggs is the measure of [what is required for] i hallah /i [tithe]. And from where [do we know] that a mikveh requires forty i seah /i ? As it is written (Isaiah 8:6), \"Since this nation has rejected the waters of Shiloach that flow gently ( i le'at /i ).\" The numerical value [of i le'at /i ] is forty. And one who separates the measure of the i hallah /i [tithe] must separate one part in forty three and a fifth, from Torah writ, like the numerical value of i hallah /i . There are forty minus one principle categories of work, as it is written (Exodus 35:1), \"These ( i eleh /i ) are the things which the Lord commanded.\" [The numerical count of] \" i eleh /i \" is thirty-six; \"things\" (being plural) is two; \"the things\" [indicates an additional] one - behold, forty minus one (thirty-nine). \"He shall strike him forty, he shall not add\" (Deuteronomy 25:3), corresponds to the forty curses received by the snake, Chava, Adam and the ground, and the sages lessened one, because of \"he shall not add.\" The merits of those that defended well and lessened iniquities are great; it is best for the two to come and push off one. Seshach is Bavel (Babylon) [according to] its numerical value in i at-bash /i . Tavel is Ramlah [according to] its numerical value in i al-bam /i . ---", |
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| 160. Anon., Apostolic Constitutions, 7.33.2, 7.35.3, 8.12.27 (4th cent. CE - 4th cent. CE) Tagged with subjects: •ark of the covenant, atonement, day of Found in books: Allison (2018) 406, 409 |
| 161. Justinian, Edictum Rectae Fidei, 11-15, 17-19, 9, 16 (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Allison (2018) 132, 133, 134, 152 |
| 162. Anon., Avot Derabbi Nathan A, 41.36 (6th cent. CE - 8th cent. CE) Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 134 |
163. Quran, Quran, 38.20-38.25 (7th cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: Zawanowska and Wilk (2022) 485, 492| 38.21. وَهَلْ أَتَاكَ نَبَأُ الْخَصْمِ إِذْ تَسَوَّرُوا الْمِحْرَابَ 38.22. إِذْ دَخَلُوا عَلَى دَاوُودَ فَفَزِعَ مِنْهُمْ قَالُوا لَا تَخَفْ خَصْمَانِ بَغَى بَعْضُنَا عَلَى بَعْضٍ فَاحْكُمْ بَيْنَنَا بِالْحَقِّ وَلَا تُشْطِطْ وَاهْدِنَا إِلَى سَوَاءِ الصِّرَاطِ 38.23. إِنَّ هَذَا أَخِي لَهُ تِسْعٌ وَتِسْعُونَ نَعْجَةً وَلِيَ نَعْجَةٌ وَاحِدَةٌ فَقَالَ أَكْفِلْنِيهَا وَعَزَّنِي فِي الْخِطَابِ 38.24. قَالَ لَقَدْ ظَلَمَكَ بِسُؤَالِ نَعْجَتِكَ إِلَى نِعَاجِهِ وَإِنَّ كَثِيرًا مِنَ الْخُلَطَاءِ لَيَبْغِي بَعْضُهُمْ عَلَى بَعْضٍ إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَقَلِيلٌ مَا هُمْ وَظَنَّ دَاوُودُ أَنَّمَا فَتَنَّاهُ فَاسْتَغْفَرَ رَبَّهُ وَخَرَّ رَاكِعًا وَأَنَابَ 38.25. فَغَفَرْنَا لَهُ ذَلِكَ وَإِنَّ لَهُ عِنْدَنَا لَزُلْفَى وَحُسْنَ مَآبٍ | |
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| 164. Augustine, Letters, 140.26 (7th cent. CE - 7th cent. CE) Tagged with subjects: •ark, of the covenant Found in books: Berglund Crostini and Kelhoffer (2022) 411 |
| 167. Anon., Pahlavi Videvdad, 27 Tagged with subjects: •ark of the covenant, atonement, day of Found in books: Allison (2018) 405 |
| 168. Anon., Psalms of Solomon, 8.28, 11.2-11.3, 14.2, 17.4, 17.21, 17.26-17.28, 17.44 Tagged with subjects: •ark of the covenant •ark of the covenant, atonement, day of Found in books: Allison (2018) 157, 409 |
| 169. Anon., Testament of Adam, 1.4, 4.8 Tagged with subjects: •ark of the covenant, atonement, day of Found in books: Allison (2018) 406 |
| 170. Anon., Hellenica Oxyrhynchia, None Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 157 |
171. Anon., 4 Ezra, 10.22, 13.32-13.50 Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 132, 151, 157 | 10.22. our harp has been laid low, our song has been silenced, and our rejoicing has been ended; the light of our lampstand has been put out, the ark of our covet has been plundered, our holy things have been polluted, and the name by which we are called has been profaned; our free men have suffered abuse, our priests have been burned to death, our Levites have gone into captivity, our virgins have been defiled, and our wives have been ravished; our righteous men have been carried off, our little ones have been cast out, our young men have been enslaved and our strong men made powerless. 13.32. And when these things come to pass and the signs occur which I showed you before, then my Son will be revealed, whom you saw as a man coming up from the sea. 13.33. And when all the nations hear his voice, every man shall leave his own land and the warfare that they have against one another; 13.34. and an innumerable multitude shall be gathered together, as you saw, desiring to come and conquer him. 13.35. But he shall stand on the top of Mount Zion. 13.36. And Zion will come and be made manifest to all people, prepared and built, as you saw the mountain carved out without hands. 13.37. And he, my Son, will reprove the assembled nations for their ungodliness (this was symbolized by the storm), 13.38. and will reproach them to their face with their evil thoughts and the torments with which they are to be tortured (which were symbolized by the flames), and will destroy them without effort by the law (which was symbolized by the fire). 13.39. And as for your seeing him gather to himself another multitude that was peaceable, 13.40. these are the ten tribes which were led away from their own land into captivity in the days of King Hoshea, whom Shalmaneser the king of the Assyrians led captive; he took them across the river, and they were taken into another land. 13.41. But they formed this plan for themselves, that they would leave the multitude of the nations and go to a more distant region, where mankind had never lived, 13.42. that there at least they might keep their statutes which they had not kept in their own land. 13.43. And they went in by the narrow passages of the Euphrates river. 13.44. For at that time the Most High performed signs for them, and stopped the channels of the river until they had passed over. 13.45. Through that region there was a long way to go, a journey of a year and a half; and that country is called Arzareth. 13.46. "Then they dwelt there until the last times; and now, when they are about to come again, 13.47. the Most High will stop the channels of the river again, so that they may be able to pass over. Therefore you saw the multitude gathered together in peace. 13.48. But those who are left of your people, who are found within my holy borders, shall be saved. 13.49. Therefore when he destroys the multitude of the nations that are gathered together, he will defend the people who remain. 13.50. And then he will show them very many wonders." |
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| 172. Anon., 3 Enoch, 40.2 Tagged with subjects: •ark of the covenant, atonement, day of Found in books: Allison (2018) 406 |
| 173. Anon., 2 Enoch, 21.1 Tagged with subjects: •ark of the covenant, atonement, day of Found in books: Allison (2018) 406 |
174. Babylonian Talmud, Zevahim, None Tagged with subjects: •ark of the covenant Found in books: Simon-Shushan (2012) 262| 62a. ולא על גבי מחילות,אמר רב יוסף לאו היינו דתניא (עזרא ג, ג) ויכינו (את) המזבח על מכונותיו שהגיעו לסוף מדותיו והכתיב (דברי הימים א כח, יט) הכל בכתב מיד ה' עלי השכיל,אלא אמר רב יוסף קרא אשכח ודרש (דברי הימים א כב, א) ויאמר דויד זה הוא בית ה' האלהים וזה מזבח לעולה לישראל כי בית מה בית ששים אמה אף מזבח ששים אמה,בשלמא בית מינכרא צורתו אלא מזבח מנא ידעי,אמר רבי אלעזר ראו מזבח בנוי ומיכאל השר הגדול עומד ומקריב עליו ור' יצחק נפחא אמר אפרו של יצחק ראו שמונח באותו מקום ור' שמואל בר נחמני אמר מכל הבית כולו הריחו ריח קטרת משם הריחו ריח אברים,אמר רבה בר בר חנה א"ר יוחנן שלשה נביאים עלו עמהם מן הגולה אחד שהעיד להם על המזבח ואחד שהעיד להם על מקום המזבח ואחד שהעיד להם שמקריבין אף על פי שאין בית,במתניתא תנא ר"א בן יעקב אומר שלשה נביאים עלו עמהן מן הגולה אחד שהעיד להם על המזבח ועל מקום המזבח ואחד שהעיד להם שמקריבין אף על פי שאין בית ואחד שהעיד להם על התורה שתכתב אשורית,ת"ר קרן וכבש ויסוד וריבוע מעכבין מדת ארכו ומדת רחבו ומדת קומתו אין מעכבין מנה"מ אמר רב הונא אמר קרא (שמות כז, א) המזבח כל מקום שנאמר המזבח לעכב,אלא מעתה כיור לרבי וסובב לרבי יוסי ברבי יהודה הכי נמי דמעכב דכתי' (שמות כז, ה) ונתתה אותה תחת כרכוב המזבח מלמטה ותניא איזהו כרכוב רבי אומר זה כיור רבי יוסי ברבי יהודה אומר זה הסובב,אין דתניא אותו היום נפגמה קרן מזבח והביאו בול של מלח וסתמוהו ולא מפני שכשר לעבודה אלא שלא יראה מזבח פגום שכל מזבח שאין לו קרן וכבש ויסוד וריבוע פסול רבי יוסי ברבי יהודה אומר אף הסובב,ת"ר איזהו כרכוב בין קרן לקרן מקום הילוך רגלי הכהנים אמה אטו הכהנים בין קרן לקרן הוו אזלי אלא אימא ומקום הילוך רגלי הכהנים אמה,והכתיב (שמות לח, ד) תחת כרכובו מלמטה עד חציו אמר רב נחמן בר יצחק תרי הוו חד לנוי וחד לכהנים דלא נשתרקו,מדת ארכו ומדת רחבו ומדת קומתו אין מעכבין א"ר מני ובלבד שלא יפחתנו ממזבח שעשה משה וכמה אמר רב יוסף אמה מחכו עליה (שמות כז, א) חמש אמות ארך וחמש אמות רוחב רבוע יהיה המזבח,אמר ליה אביי דלמא מקום מערכה קאמר מר א"ל מר דגברא רבה הוא ידע מאי קאמינא קרי עלייהו | 62a. b and /b one may b not /b build it b on top of tunnels. /b ,The Gemara relates that after reconsidering the reason for the expansion of the altar, b Rav Yosef said: Is this not as it is taught /b in a i baraita /i with regard to the verse: b “And they set the altar upon its bases” /b (Ezra 3:3), which teaches b that /b in the Second Temple the size of the altar b reached its full measure, /b i.e., that it was the ideal size, whereas in the First Temple it was not the ideal size? The Gemara asks: b But isn’t it written /b with regard to the instructions David gave Solomon about how to build the Temple: b “All this in writing, as the Lord has made me wise by His hand upon me, /b even all the works of this pattern” (I Chronicles 28:19), indicating that the design of the First Temple was dictated by God?, b Rather, Rav Yosef said: /b The size of the altar in the First Temple was ideal, but in the Second Temple era there was a need to expand the altar, and they b found a verse and interpreted /b it as follows. The verse states: b “Then David said: This is the House of the Lord God, and this is the altar of burnt offering for Israel” /b (I Chronicles 22:1). The verse juxtaposes the House, i.e., the Temple, with the altar, which indicates that the altar is b like /b the b Temple: Just as /b the b House /b was b sixty cubits /b (see I Kings 6:2), b so too, /b the b altar /b may be extended up to a length of b sixty cubits. /b ,§ The Gemara discusses the construction of the altar in the Second Temple. The Gemara asks: b Granted, /b with regard to the location of the b House, its shape /b was b discernable /b from the vestiges of its foundations; b but how did they know /b the proper location of the b altar? /b ,The Gemara answers that b Rabbi Elazar says: They saw /b a vision of the b altar /b already b built and Michael the archangel standing and sacrificing /b offerings b upon it. And Rabbi Yitzḥak Nappaḥa says: They saw /b a vision of b the ashes of Isaac /b that were b placed in that location. And Rabbi Shmuel bar Naḥmani says: From the entire House they smelled the scent of incense, /b yet b from there, /b the location of the altar, b they smelled a scent of /b burned animal b limbs. /b , b Rabba bar bar Ḥana says /b that b Rabbi Yoḥa says: Three prophets ascended with them from the exile: One who testified to them about /b the size and shape of b the altar, and one who testified to them about the /b proper b location of the altar, and one who testified to them that one sacrifices /b offerings b even if there is no Temple, /b provided that there is a proper altar.,It b was taught in a i baraita /i /b that b Rabbi Eliezer ben Yaakov says: Three prophets ascended with /b the Jewish people b from the exile: One who testified to them about /b the size and shape of b the altar and about the /b proper b location of the altar, and one who testified to them that one sacrifices /b offerings b even if there is no Temple, and one who testified to them about the Torah /b and instructed b that it be written /b in b Assyrian script [ i Ashurit /i ] /b rather than the ancient Hebrew script used in the times of Moses.,§ b The Sages taught /b in a i baraita /i : The b corner /b built at each point where the edges of the altar meet, the b ramp /b upon which the priests ascended the altar, the b base /b of the altar, b and /b the requirement that the altar must be exactly b square, are /b all b indispensable /b in order for the altar to be fit for use. But b the measurement of its length, and the measurement of its width, and the measurement of its height are not indispensable. /b The Gemara asks: b From where are these matters /b derived? b Rav Huna says: /b In reference to each of these characteristics b the verse states /b the term b “the altar,” /b and there is a principle that b wherever /b the term b “the altar” is stated, /b it serves b to /b indicate that the halakhic detail mentioned is b indispensable. /b ,The Gemara asks: b If that is so, /b then the b engraving [ i kiyyur /i ] /b that was on the altar b according to Rabbi /b Yehuda HaNasi, b or /b the b surrounding ledge /b of the altar b according to Rabbi Yosei, son of Rabbi Yehuda, /b should b also be indispensable, as it is written: “And you shall put it under the i karkov /i of the altar beneath” /b (Exodus 27:5). b And it is taught /b in a i baraita /i : b What is /b the b i karkov /i ? Rabbi /b Yehuda HaNasi b says: This is /b the b engraving /b on the altar. b Rabbi Yosei, son of Rabbi Yehuda, says: This is the surrounding ledge. /b ,The Gemara answers: b Yes, /b the i karkov /i is also indispensable, b as it is taught /b in a i baraita /i : On b that day /b when i etrogim /i were pelted at a Sadducee priest who poured the water libation of i Sukkot /i on his feet rather than on the altar (see i Sukka /i 48b), b the corner of the altar was damaged /b as a result of the pelting and the ensuing chaos. b They brought a fistful of salt and sealed /b the damaged section. They did this b not because /b it rendered the altar b fit for the /b Temple b service, but /b in deference to the altar, b so that the altar would not be seen /b in its b damaged /b state. The reason the altar is disqualified is b because any altar that does not have a corner, a ramp, and a base, and /b any altar that is not b square, /b is b disqualified. Rabbi Yosei, son of Rabbi Yehuda, says: Even the surrounding ledge /b is indispensable.,§ b The Sages taught /b in a i baraita /i : b What is /b the b i karkov /i /b of the altar? It is the area b between /b one b corner and /b the next b corner, /b which is the b cubit- /b wide b place /b on top of the altar where b the priests /b would b walk. /b The Gemara asks: b Is that to say /b that b the priests would walk between /b one b corner and /b the next b corner? /b The Gemara answers: b Rather, say: /b The i karkov /i is the cubit-wide area between one corner and the other, b and /b there was an additional b cubit /b that was b the place /b where b the priests /b would b walk. /b ,The Gemara asks: b But isn’t it written: /b “And he made for the altar a grating of network of brass, b under the i karkov /i beneath, reaching halfway up” /b (Exodus 38:4), which indicates that the i karkov /i was on the side of the altar and not on top of it? The Gemara answers: b Rav Naḥman bar Yitzḥak said: There were two /b entities called i karkov /i . b One /b was a slight protrusion above the midway point of the altar b for aesthetic /b purposes, b and one /b was an indentation on top of the altar b for /b the benefit of b the priests, /b to ensure b that they /b would b not slip /b off the top of the altar.,It was taught in a i baraita /i cited above that b the measurement of /b the altar’s b length, and the measurement of its width, and the measurement of its height are not indispensable. Rabbi Mani says: /b This is the i halakha /i b provided that one does not decrease its /b size so that it is smaller b than /b the b altar constructed by Moses. /b The Gemara asks: b And how /b large was the altar constructed by Moses? b Rav Yosef says: /b One b cubit. /b Those in the study hall b mocked /b Rav Yosef, as it is written explicitly: b “Five cubits long and five cubits wide; the altar shall be square” /b (Exodus 27:1)., b Abaye said to /b Rav Yosef: b Perhaps the Master is speaking /b about b the area of the arrangement /b of wood? Since the corners took up one cubit on each side and there was an additional cubit on each side for the priests to walk, only one cubit was left for the arrangement of wood. Rav Yosef b said to /b Abaye: b The Master, /b i.e., Abaye, b who is a great man, knows what I /b mean to b say. /b Rav Yosef b read, /b i.e., applied, the following verse b to those /b who mocked him: |
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| 175. Hebrew Bible, 2 Kings, 3.14, 26.19 Tagged with subjects: •ark, of the covenant Found in books: Berglund Crostini and Kelhoffer (2022) 394, 411 |
| 176. Anon., Baraita De-Meleket Ha-Mishkan, 6.17-6.18 Tagged with subjects: •ark of the covenant Found in books: Kaplan (2015) 112 |
| 177. Constantinople Council, Anathema, 25.10-25.11, 57.5-57.6 Tagged with subjects: •ark of the covenant, atonement, day of •ark of the covenant Found in books: Allison (2018) 157, 406 |
| 178. Anon., De Rebus Bellicis, 29.2, 43.4 Tagged with subjects: •ark of the covenant •ark of the covenant, atonement, day of Found in books: Allison (2018) 151, 406 |
| 181. Anon., Apocryphon of Jeremiah, 21.16, 28.10-28.11, 28.14 Tagged with subjects: •nan Found in books: Allison (2018) 152, 157, 171 |
| 182. Anon., Letter of Aristeas, 2.2 Tagged with subjects: •nan Found in books: Allison (2018) 157 |
| 183. Anon., Yalqut Shimoni, None Tagged with subjects: •covenant, book of the Found in books: Levison (2009) 198 |
| 184. Anon., Scholia On Argonautika, 3.3, 10.9 Tagged with subjects: •ark of the covenant, atonement, day of •ark of the covenant Found in books: Allison (2018) 171, 406 |
185. Strabo, Geography, 3.5.7 Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 171 | 3.5.7. Polybius relates that there is a spring within the sanctuary of Hercules at Gades, having a descent of a few steps to fresh water, which is affected in a manner the reverse of the sea tides, subsiding at the flow of the tide, and springing at the ebb. He assigns as the cause of this phenomenon, that air rises from the interior to the surface of the earth; when this surface is covered by the waves, at the rising of the sea, the air is deprived of its ordinary vents, and returns to the interior, stopping up the passages of the spring, and causing a want of water, but when the surface is again laid bare, the air having a direct exit liberates the channels which feed the spring, so that it gushes freely. Artemidorus rejects this explanation, and substitutes one of his own, recording at the same time the opinion of the historian Silanus; but neither one or other of their views seems to me worth relating, since both he and Silanus were ignorant in regard to these matters. Posidonius asserts that the entire account is false, and adds that there are two wells in the sanctuary of Hercules, and a third in the city. That the smaller of the two in the sanctuary of Hercules, if drawn from frequently, will become for a time exhausted, but that on ceasing to draw from it, it fills again: while in regard to the larger, it may be drawn from during the whole day; that it is true it becomes lower, like all other wells, but that it fills again during the night when drawing ceases. [He adds] that the ebb tide frequently happening to occur during the period of its re-filling, gave rise to the groundless belief of the inhabitants as to its being affected in an opposite manner [to the tides of the ocean]. However it is not only related by him that it is a commonly believed fact, but we have received it from tradition as much referred to amongst paradoxes. We have likewise heard that there are wells both within the city and also in the gardens without, but that on account of the inferiority of this water, tanks are generally constructed throughout the city for the supply of water: whether likewise any of these reservoirs give any signs of being affected in an opposite manner to the tides, we know not. If such be the case, the causes thereof should be received as amongst phenomena hard to be explained. It is likely that Polybius may have assigned the proper reason; but it is also likely that certain of the channels of the springs being damped outside become relaxed, and so let the water run out into the surrounding land, instead of forcing it along its ancient passage to the spring; and there will of course be moisture when the tide overflows. But if, as Athenodorus asserts, the ebb and flow resemble the inspiration and expiration of the breath, it is possible that some of the currents of water which naturally have an efflux on to the surface of the earth, through various channels, the mouths of which we denominate springs and fountains, are by other channels drawn towards the depths of the sea, and raise it, so as to produce a flood-tide; when the expiration is sufficient, they leave off the course in which they are then flowing, and again revert to their former direction, when that again takes a change. |
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| 187. Dionysius The Areopagite, Celestial Hierarchy, 1.3 Tagged with subjects: •ark, of the covenant Found in books: Berglund Crostini and Kelhoffer (2022) 334 |
| 188. Damastes, In Phaed., 3 Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 157 |
| 189. Diodorus, Or., 1448 Tagged with subjects: •ark of the covenant, atonement, day of Found in books: Allison (2018) 406 |
| 190. Anon., Midrash On Song of Songs, 2.16 Tagged with subjects: •covenant, theology of •ark of the covenant Found in books: Nikolsky and Ilan (2014) 76; Rubenstein (2018) 75 |
| 191. Anon., Sifre Zuta Numbers, 9 Tagged with subjects: •ark of the covenant Found in books: Nikolsky and Ilan (2014) 76 |
| 192. Anon., 4 Baruch, 1.3, 1.4, 1.5, 1.6, 2.1, 2.3, 2.5, 2.9, 2.10, 3, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.8-4.4, 3.9, 3.10, 3.13, 3.14, 4, 4.1, 4.4, 4.6, 4.10, 4.11, 5.32, 5.33, 5.34, 6.1, 6.3, 6.9, 6.16, 6.18, 6.20, 6.22, 7.1-8.1, 7.1, 7.2, 7.3, 7.4, 7.5, 7.6, 7.7, 7.8, 7.9, 7.10, 7.11, 7.12, 7.14, 7.17, 7.23, 7.26, 7.28, 7.29, 7.30, 7.32, 8.4, 8.7, 9.1, 9.2, 9.3, 9.4, 9.5, 9.7, 9.14, 9.15, 9.16, 9.18, 9.20, 9.21, 9.22, 9.23, 9.25, 9.26, 9.27, 9.30, 9.32 Tagged with subjects: •nan Found in books: Allison (2018) 132 |
| 193. Palestinian Talmud, Sota 8.3, 22C,, 8.3 Tagged with subjects: •ark of the covenant Found in books: Simon-Shushan (2012) 262 |
| 194. Palestinian Talmud, Sukkah 4.8, 45D,, 4.8 Tagged with subjects: •ark of the covenant Found in books: Simon-Shushan (2012) 262 |
| 195. Palestinian Talmud, Yoma 1.5, 39A,, 1.5 Tagged with subjects: •ark of the covenant Found in books: Simon-Shushan (2012) 262 |
| 196. Anon., Leges Publicae, 2.2 Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 139 |
| 197. Pseudo-Hegesippus, Historiae, 3.16-3.17, 5.15-5.16, 5.15.1, 5.16.1, 5.44.2 Tagged with subjects: •ark of the covenant, Found in books: Bay (2022) 74, 283, 285, 297 |
| 198. Anon., Vayakhel, None Tagged with subjects: •synagogues, ark of the covenant Found in books: Poorthuis Schwartz and Turner (2009) 464 |
| 199. Dead Sea Scrolls, 4Q269 (Dd), None Tagged with subjects: •covenant, covenant of the first ones (cd) Found in books: Klawans (2019) 109 |
| 201. Dead Sea Scrolls, '1Q28D, 2.24 Tagged with subjects: •covenant, people/community of the Found in books: Levison (2009) 271 |
| 203. Thdt., Ep., 2.18 Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 134 |
| 204. Serapion, C. Man. (Ed. Casey), 6.13, 53.8 Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 157 |
| 205. Prodicus, Dk, 39 Tagged with subjects: •ark of the covenant, atonement, day of Found in books: Allison (2018) 406 |
| 206. Marius Victorinus, Ad Cand., 6.1-6.2 Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 134 |
| 207. Ignatius of Antioch, Tit. 155, None Tagged with subjects: •ark of the covenant, atonement, day of Found in books: Allison (2018) 405 |
| 208. Anon., Apocalypse of Abraham, 27.3 Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 134 |
| 209. Anon., Ladder of Jacob, 2.18, 5.7 Tagged with subjects: •ark of the covenant, atonement, day of •ark of the covenant Found in books: Allison (2018) 134, 406 |
| 210. Epigraphy, Imt, 4 Tagged with subjects: •ark of the covenant Found in books: Allison (2018) 132 |
| 211. Anon., Odes of Solomon, 11.18-11.19 Tagged with subjects: •ark of the covenant, atonement, day of Found in books: Allison (2018) 409 |
| 212. Pseudo-Tertullian, Martyrdom of Perpetua And Felicitas, 12 Tagged with subjects: •ark of the covenant, atonement, day of Found in books: Allison (2018) 406 |
