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25 results for "editing"
1. Septuagint, Baruch, 255 (th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •editing / editors Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 261
2. Hebrew Bible, Genesis, 2, 1 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 158
3. Hebrew Bible, Numbers, 10.8 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •editing / editors Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 43
10.8. "וּבְנֵי אַהֲרֹן הַכֹּהֲנִים יִתְקְעוּ בַּחֲצֹצְרוֹת וְהָיוּ לָכֶם לְחֻקַּת עוֹלָם לְדֹרֹתֵיכֶם׃", 10.8. "And the sons of Aaron, the priests, shall blow with the trumpets; and they shall be to you for a statute for ever throughout your generations.",
4. Hebrew Bible, Deuteronomy, 39.9 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •editing / editors Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 129
5. Hebrew Bible, Psalms, 2.2-2.5, 2.7-2.9, 4.1, 14.6, 51.10-51.11, 57.9, 58.3, 72.6-72.17, 74.13-74.14, 80.1-80.2, 86.1-86.2, 99.62, 104.24, 107.20, 109.2, 110.1, 118.26-118.27, 119.46 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 45, 139, 243, 249, 277, 280, 335
2.2. "יִתְיַצְּבוּ מַלְכֵי־אֶרֶץ וְרוֹזְנִים נוֹסְדוּ־יָחַד עַל־יְהוָה וְעַל־מְשִׁיחוֹ׃", 2.3. "נְנַתְּקָה אֶת־מוֹסְרוֹתֵימוֹ וְנַשְׁלִיכָה מִמֶּנּוּ עֲבֹתֵימוֹ׃", 2.4. "יוֹשֵׁב בַּשָּׁמַיִם יִשְׂחָק אֲדֹנָי יִלְעַג־לָמוֹ׃", 2.5. "אָז יְדַבֵּר אֵלֵימוֹ בְאַפּוֹ וּבַחֲרוֹנוֹ יְבַהֲלֵמוֹ׃", 2.7. "אֲסַפְּרָה אֶל חֹק יְהוָה אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ׃", 2.8. "שְׁאַל מִמֶּנִּי וְאֶתְּנָה גוֹיִם נַחֲלָתֶךָ וַאֲחֻזָּתְךָ אַפְסֵי־אָרֶץ׃", 2.9. "תְּרֹעֵם בְּשֵׁבֶט בַּרְזֶל כִּכְלִי יוֹצֵר תְּנַפְּצֵם׃", 4.1. "לַמְנַצֵּחַ בִּנְגִינוֹת מִזְמוֹר לְדָוִד׃", 14.6. "עֲצַת־עָנִי תָבִישׁוּ כִּי יְהוָה מַחְסֵהוּ׃", 51.11. "הַסְתֵּר פָּנֶיךָ מֵחֲטָאָי וְכָל־עֲוֺנֹתַי מְחֵה׃", 57.9. "עוּרָה כְבוֹדִי עוּרָה הַנֵּבֶל וְכִנּוֹר אָעִירָה שָּׁחַר׃", 58.3. "אַף־בְּלֵב עוֹלֹת תִּפְעָלוּן בָּאָרֶץ חֲמַס יְדֵיכֶם תְּפַלֵּסוּן׃", 72.6. "יֵרֵד כְּמָטָר עַל־גֵּז כִּרְבִיבִים זַרְזִיף אָרֶץ׃", 72.7. "יִפְרַח־בְּיָמָיו צַדִּיק וְרֹב שָׁלוֹם עַד־בְּלִי יָרֵחַ׃", 72.8. "וְיֵרְדְּ מִיָּם עַד־יָם וּמִנָּהָר עַד־אַפְסֵי־אָרֶץ׃", 72.9. "לְפָנָיו יִכְרְעוּ צִיִּים וְאֹיְבָיו עָפָר יְלַחֵכוּ׃", 72.11. "וְיִשְׁתַּחֲווּ־לוֹ כָל־מְלָכִים כָּל־גּוֹיִם יַעַבְדוּהוּ׃", 72.12. "כִּי־יַצִּיל אֶבְיוֹן מְשַׁוֵּעַ וְעָנִי וְאֵין־עֹזֵר לוֹ׃", 72.13. "יָחֹס עַל־דַּל וְאֶבְיוֹן וְנַפְשׁוֹת אֶבְיוֹנִים יוֹשִׁיעַ׃", 72.14. "מִתּוֹךְ וּמֵחָמָס יִגְאַל נַפְשָׁם וְיֵיקַר דָּמָם בְּעֵינָיו׃", 72.15. "וִיחִי וְיִתֶּן־לוֹ מִזְּהַב שְׁבָא וְיִתְפַּלֵּל בַּעֲדוֹ תָמִיד כָּל־הַיּוֹם יְבָרֲכֶנְהוּ׃", 72.16. "יְהִי פִסַּת־בַּר בָּאָרֶץ בְּרֹאשׁ הָרִים יִרְעַשׁ כַּלְּבָנוֹן פִּרְיוֹ וְיָצִיצוּ מֵעִיר כְּעֵשֶׂב הָאָרֶץ׃", 72.17. "יְהִי שְׁמוֹ לְעוֹלָם לִפְנֵי־שֶׁמֶשׁ ינין [יִנּוֹן] שְׁמוֹ וְיִתְבָּרְכוּ בוֹ כָּל־גּוֹיִם יְאַשְּׁרוּהוּ׃", 74.13. "אַתָּה פוֹרַרְתָּ בְעָזְּךָ יָם שִׁבַּרְתָּ רָאשֵׁי תַנִּינִים עַל־הַמָּיִם׃", 74.14. "אַתָּה רִצַּצְתָּ רָאשֵׁי לִוְיָתָן תִּתְּנֶנּוּ מַאֲכָל לְעָם לְצִיִּים׃", 80.1. "פִּנִּיתָ לְפָנֶיהָ וַתַּשְׁרֵשׁ שָׁרָשֶׁיהָ וַתְּמַלֵּא־אָרֶץ׃", 80.1. "לַמְנַצֵּחַ אֶל־שֹׁשַׁנִּים עֵדוּת לְאָסָף מִזְמוֹר׃", 80.2. "יְהוָה אֱלֹהִים צְבָאוֹת הֲשִׁיבֵנוּ הָאֵר פָּנֶיךָ וְנִוָּשֵׁעָה׃", 80.2. "רֹעֵה יִשְׂרָאֵל הַאֲזִינָה נֹהֵג כַּצֹּאן יוֹסֵף יֹשֵׁב הַכְּרוּבִים הוֹפִיעָה׃", 86.1. "תְּפִלָּה לְדָוִד הַטֵּה־יְהוָה אָזְנְךָ עֲנֵנִי כִּי־עָנִי וְאֶבְיוֹן אָנִי׃", 86.1. "כִּי־גָדוֹל אַתָּה וְעֹשֵׂה נִפְלָאוֹת אַתָּה אֱלֹהִים לְבַדֶּךָ׃", 86.2. "שָׁמְרָה נַפְשִׁי כִּי־חָסִיד אָנִי הוֹשַׁע עַבְדְּךָ אַתָּה אֱלֹהַי הַבּוֹטֵחַ אֵלֶיךָ׃", 104.24. "מָה־רַבּוּ מַעֲשֶׂיךָ יְהוָה כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ׃", 109.2. "כִּי פִי רָשָׁע וּפִי־מִרְמָה עָלַי פָּתָחוּ דִּבְּרוּ אִתִּי לְשׁוֹן שָׁקֶר׃", 109.2. "זֹאת פְּעֻלַּת שֹׂטְנַי מֵאֵת יְהוָה וְהַדֹּבְרִים רָע עַל־נַפְשִׁי׃", 110.1. "לְדָוִד מִזְמוֹר נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ׃", 118.26. "בָּרוּךְ הַבָּא בְּשֵׁם יְהוָה בֵּרַכְנוּכֶם מִבֵּית יְהוָה׃", 118.27. "אֵל יְהוָה וַיָּאֶר לָנוּ אִסְרוּ־חַג בַּעֲבֹתִים עַד־קַרְנוֹת הַמִּזְבֵּחַ׃", 119.46. "וַאֲדַבְּרָה בְעֵדֹתֶיךָ נֶגֶד מְלָכִים וְלֹא אֵבוֹשׁ׃", 2.2. "The kings of the earth stand up, And the rulers take counsel together, Against the LORD, and against His anointed:", 2.3. "'Let us break their bands asunder, and cast away their cords from us.'", 2.4. "He that sitteth in heaven laugheth, the Lord hath them in derision.", 2.5. "Then will He speak unto them in His wrath, and affright them in His sore displeasure:", 2.7. "I will tell of the decree: The LORD said unto me: 'Thou art My son, this day have I begotten thee.", 2.8. "Ask of Me, and I will give the nations for thine inheritance, and the ends of the earth for thy possession.", 2.9. "Thou shalt break them with a rod of iron; Thou shalt dash them in pieces like a potter's vessel.'", 4.1. "For the Leader; with string-music. A Psalm of David.", 14.6. "Ye would put to shame the counsel of the poor, but the LORD is his refuge.", 51.10. "Make me to hear joy and gladness; that the bones which Thou hast crushed may rejoice.", 51.11. "Hide Thy face from my sins, and blot out all mine iniquities.", 57.9. "Awake, my glory; awake, psaltery and harp; I will awake the dawn.", 58.3. "Yea, in heart ye work wickedness; Ye weigh out in the earth the violence of your hands.", 72.6. "May he come down like rain upon the mown grass, as showers that water the earth.", 72.7. "In his days let the righteous flourish, and abundance of peace, till the moon be no more.", 72.8. "May he have dominion also from sea to sea, and from the River unto the ends of the earth.", 72.9. "Let them that dwell in the wilderness bow before him; and his enemies lick the dust.", 72.10. "The kings of Tarshish and of the isles shall render tribute; the kings of Sheba and Seba shall offer gifts.", 72.11. "Yea, all kings shall prostrate themselves before him; All nations shall serve him.", 72.12. "For he will deliver the needy when he crieth; the poor also, and him that hath no helper.", 72.13. "He will have pity on the poor and needy, And the souls of the needy he will save.", 72.14. "He will redeem their soul from oppression and violence, And precious will their blood be in his sight.", 72.15. "That they may live, and that he may give them of the gold of Sheba, That they may pray for him continually, Yea, bless him all the day.", 72.16. "May he be as a rich cornfield in the land upon the top of the mountains; May his fruit rustle like Lebanon; And may they blossom out of the city like grass of the earth.", 72.17. "May his name endure for ever; May his name be continued as long as the sun; May men also bless themselves by him; May all nations call him happy.", 74.13. "Thou didst break the sea in pieces by Thy strength; Thou didst shatter the heads of the sea-monsters in the waters.", 74.14. "Thou didst crush the heads of leviathan, Thou gavest him to be food to the folk inhabiting the wilderness.", 80.1. "For the Leader; upon Shoshannim. A testimony. A Psalm of Asaph.", 80.2. "Give ear, O Shepherd of Israel, Thou that leadest Joseph like a flock; Thou that art enthroned upon the cherubim, shine forth.", 86.1. "A Prayer of David. Incline Thine ear, O LORD, and answer me; For I am poor and needy.", 86.2. "Keep my soul, for I am godly; O Thou my God, save Thy servant that trusteth in Thee.", 104.24. "How manifold are Thy works, O LORD! In wisdom hast Thou made them all; The earth is full of Thy creatures.", 107.20. "He sent His word, and healed them, And delivered them from their graves.", 109.2. "For the mouth of the wicked and the mouth of deceit have they opened against me; They have spoken unto me with a lying tongue.", 110.1. "A Psalm of David. The LORD saith unto my lord: ‘Sit thou at My right hand, until I make thine enemies thy footstool.'", 118.26. "Blessed be he that cometh in the name of the LORD; We bless you out of the house of the LORD.", 118.27. "The LORD is God, and hath given us light; Order the festival procession with boughs, even unto the horns of the altar.", 119.46. "I will also speak of Thy testimonies before kings, and will not be ashamed.",
6. Hebrew Bible, Joshua, 3.13-3.17, 5.2-5.9, 10.12-10.15 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •editing / editors Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 129
3.13. "וְהָיָה כְּנוֹחַ כַּפּוֹת רַגְלֵי הַכֹּהֲנִים נֹשְׂאֵי אֲרוֹן יְהוָה אֲדוֹן כָּל־הָאָרֶץ בְּמֵי הַיַּרְדֵּן מֵי הַיַּרְדֵּן יִכָּרֵתוּן הַמַּיִם הַיֹּרְדִים מִלְמָעְלָה וְיַעַמְדוּ נֵד אֶחָד׃", 3.14. "וַיְהִי בִּנְסֹעַ הָעָם מֵאָהֳלֵיהֶם לַעֲבֹר אֶת־הַיַּרְדֵּן וְהַכֹּהֲנִים נֹשְׂאֵי הָאָרוֹן הַבְּרִית לִפְנֵי הָעָם׃", 3.15. "וּכְבוֹא נֹשְׂאֵי הָאָרוֹן עַד־הַיַּרְדֵּן וְרַגְלֵי הַכֹּהֲנִים נֹשְׂאֵי הָאָרוֹן נִטְבְּלוּ בִּקְצֵה הַמָּיִם וְהַיַּרְדֵּן מָלֵא עַל־כָּל־גְּדוֹתָיו כֹּל יְמֵי קָצִיר׃", 3.16. "וַיַּעַמְדוּ הַמַּיִם הַיֹּרְדִים מִלְמַעְלָה קָמוּ נֵד־אֶחָד הַרְחֵק מְאֹד באדם [מֵאָדָם] הָעִיר אֲשֶׁר מִצַּד צָרְתָן וְהַיֹּרְדִים עַל יָם הָעֲרָבָה יָם־הַמֶּלַח תַּמּוּ נִכְרָתוּ וְהָעָם עָבְרוּ נֶגֶד יְרִיחוֹ׃", 3.17. "וַיַּעַמְדוּ הַכֹּהֲנִים נֹשְׂאֵי הָאָרוֹן בְּרִית־יְהוָה בֶּחָרָבָה בְּתוֹךְ הַיַּרְדֵּן הָכֵן וְכָל־יִשְׂרָאֵל עֹבְרִים בֶּחָרָבָה עַד אֲשֶׁר־תַּמּוּ כָּל־הַגּוֹי לַעֲבֹר אֶת־הַיַּרְדֵּן׃", 5.2. "בָּעֵת הַהִיא אָמַר יְהוָה אֶל־יְהוֹשֻׁעַ עֲשֵׂה לְךָ חַרְבוֹת צֻרִים וְשׁוּב מֹל אֶת־בְּנֵי־יִשְׂרָאֵל שֵׁנִית׃", 5.3. "וַיַּעַשׂ־לוֹ יְהוֹשֻׁעַ חַרְבוֹת צֻרִים וַיָּמָל אֶת־בְּנֵי יִשְׂרָאֵל אֶל־גִּבְעַת הָעֲרָלוֹת׃", 5.4. "וְזֶה הַדָּבָר אֲשֶׁר־מָל יְהוֹשֻׁעַ כָּל־הָעָם הַיֹּצֵא מִמִּצְרַיִם הַזְּכָרִים כֹּל אַנְשֵׁי הַמִּלְחָמָה מֵתוּ בַמִּדְבָּר בַּדֶּרֶךְ בְּצֵאתָם מִמִּצְרָיִם׃", 5.5. "כִּי־מֻלִים הָיוּ כָּל־הָעָם הַיֹּצְאִים וְכָל־הָעָם הַיִּלֹּדִים בַּמִּדְבָּר בַּדֶּרֶךְ בְּצֵאתָם מִמִּצְרַיִם לֹא־מָלוּ׃", 5.6. "כִּי אַרְבָּעִים שָׁנָה הָלְכוּ בְנֵי־יִשְׂרָאֵל בַּמִּדְבָּר עַד־תֹּם כָּל־הַגּוֹי אַנְשֵׁי הַמִּלְחָמָה הַיֹּצְאִים מִמִּצְרַיִם אֲשֶׁר לֹא־שָׁמְעוּ בְּקוֹל יְהוָה אֲשֶׁר נִשְׁבַּע יְהוָה לָהֶם לְבִלְתִּי הַרְאוֹתָם אֶת־הָאָרֶץ אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבוֹתָם לָתֶת לָנוּ אֶרֶץ זָבַת חָלָב וּדְבָשׁ׃", 5.7. "וְאֶת־בְּנֵיהֶם הֵקִים תַּחְתָּם אֹתָם מָל יְהוֹשֻׁעַ כִּי־עֲרֵלִים הָיוּ כִּי לֹא־מָלוּ אוֹתָם בַּדָּרֶךְ׃", 5.8. "וַיְהִי כַּאֲשֶׁר־תַּמּוּ כָל־הַגּוֹי לְהִמּוֹל וַיֵּשְׁבוּ תַחְתָּם בַּמַּחֲנֶה עַד חֲיוֹתָם׃", 5.9. "וַיֹּאמֶר יְהוָה אֶל־יְהוֹשֻׁעַ הַיּוֹם גַּלּוֹתִי אֶת־חֶרְפַּת מִצְרַיִם מֵעֲלֵיכֶם וַיִּקְרָא שֵׁם הַמָּקוֹם הַהוּא גִּלְגָּל עַד הַיּוֹם הַזֶּה׃", 10.12. "אָז יְדַבֵּר יְהוֹשֻׁעַ לַיהוָה בְּיוֹם תֵּת יְהוָה אֶת־הָאֱמֹרִי לִפְנֵי בְּנֵי יִשְׂרָאֵל וַיֹּאמֶר לְעֵינֵי יִשְׂרָאֵל שֶׁמֶשׁ בְּגִבְעוֹן דּוֹם וְיָרֵחַ בְּעֵמֶק אַיָּלוֹן׃", 10.13. "וַיִּדֹּם הַשֶּׁמֶשׁ וְיָרֵחַ עָמָד עַד־יִקֹּם גּוֹי אֹיְבָיו הֲלֹא־הִיא כְתוּבָה עַל־סֵפֶר הַיָּשָׁר וַיַּעֲמֹד הַשֶּׁמֶשׁ בַּחֲצִי הַשָּׁמַיִם וְלֹא־אָץ לָבוֹא כְּיוֹם תָּמִים׃", 10.14. "וְלֹא הָיָה כַּיּוֹם הַהוּא לְפָנָיו וְאַחֲרָיו לִשְׁמֹעַ יְהוָה בְּקוֹל אִישׁ כִּי יְהוָה נִלְחָם לְיִשְׂרָאֵל׃", 10.15. "וַיָּשָׁב יְהוֹשֻׁעַ וְכָל־יִשְׂרָאֵל עִמּוֹ אֶל־הַמַּחֲנֶה הַגִּלְגָּלָה׃", 3.13. "And it shall come to pass, when the soles of the feet of the priests that bear the ark of the LORD, the Lord of all the earth, shall rest in the waters of the Jordan, that the waters of the Jordan shall be cut off, even the waters that come down from above; and they shall stand in one heap.’", 3.14. "And it came to pass, when the people removed from their tents, to pass over the Jordan, the priests that bore the ark of the covet being before the people;", 3.15. "and when they that bore the ark were come unto the Jordan, and the feet of the priests that bore the ark were dipped in the brink of the water—for the Jordan overfloweth all its banks all the time of harvest—", 3.16. "that the waters which came down from above stood, and rose up in one heap, a great way off from Adam, the city that is beside Zarethan; and those that went down toward the sea of the Arabah, even the Salt Sea, were wholly cut off; and the people passed over right against Jericho.", 3.17. "And the priests that bore the ark of the covet of the LORD stood firm on dry ground in the midst of the Jordan, while all Israel passed over on dry ground, until all the nation were passed clean over the Jordan.", 5.2. "At that time the LORD said unto Joshua: ‘Make thee knives of flint, and circumcise again the children of Israel the second time.’", 5.3. "And Joshua made him knives of flint, and circumcised the children of Israel at Gibeath-ha-araloth.", 5.4. "And this is the cause why Joshua did circumcise: all the people that came forth out of Egypt, that were males, even all the men of war, died in the wilderness by the way, after they came forth out of Egypt.", 5.5. "For all the people that came out were circumcised; but all the people that were born in the wilderness by the way as they came forth out of Egypt, had not been circumcised.", 5.6. "For the children of Israel walked forty years in the wilderness, till all the nation, even the men of war that came forth out of Egypt, were consumed, because they hearkened not unto the voice of the LORD; unto whom the LORD swore that He would not let them see the land which the LORD swore unto their fathers that He would give us, a land flowing with milk and honey.", 5.7. "And He raised up their children in their stead; them did Joshua circumcise; for they were uncircumcised, because they had not been circumcised by the way.", 5.8. "And it came to pass, when all the nation were circumcised, every one of them, that they abode in their places in the camp, till they were whole.", 5.9. "And the LORD said unto Joshua: ‘This day have I rolled away the reproach of Egypt from off you.’ Wherefore the name of that place was called Gilgal, unto this day.", 10.12. "Then spoke Joshua to the LORD in the day when the LORD delivered up the Amorites before the children of Israel; and he said in the sight of Israel: ‘Sun, stand thou still upon Gibeon; And thou, Moon, in the valley of Aijalon.’", 10.13. "And the sun stood still, and the moon stayed, Until the nation had avenged themselves of their enemies. Is not this written in the book of Jashar? And the sun stayed in the midst of heaven, and hasted not to go down about a whole day.", 10.14. "And there was no day like that before it or after it, that the LORD hearkened unto the voice of a man; for the LORD fought for Israel.", 10.15. "And Joshua returned, and all Israel with him, unto the camp to Gilgal.",
7. Hebrew Bible, Jeremiah, 13.18 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •editing / editors Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 422
13.18. "אֱמֹר לַמֶּלֶךְ וְלַגְּבִירָה הַשְׁפִּילוּ שֵׁבוּ כִּי יָרַד מַרְאֲשׁוֹתֵיכֶם עֲטֶרֶת תִּפְאַרְתְּכֶם׃", 13.18. "Say thou unto the king and to the queen-mother: ‘Sit ye down low; For your headtires are come down, Even your beautiful crown.’",
8. Hebrew Bible, Isaiah, 29.13, 64.1 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •editing / editors Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 130, 249
29.13. "וַיֹּאמֶר אֲדֹנָי יַעַן כִּי נִגַּשׁ הָעָם הַזֶּה בְּפִיו וּבִשְׂפָתָיו כִּבְּדוּנִי וְלִבּוֹ רִחַק מִמֶּנִּי וַתְּהִי יִרְאָתָם אֹתִי מִצְוַת אֲנָשִׁים מְלֻמָּדָה׃", 64.1. "בֵּית קָדְשֵׁנוּ וְתִפְאַרְתֵּנוּ אֲשֶׁר הִלְלוּךָ אֲבֹתֵינוּ הָיָה לִשְׂרֵפַת אֵשׁ וְכָל־מַחֲמַדֵּינוּ הָיָה לְחָרְבָּה׃", 64.1. "כִּקְדֹחַ אֵשׁ הֲמָסִים מַיִם תִּבְעֶה־אֵשׁ לְהוֹדִיעַ שִׁמְךָ לְצָרֶיךָ מִפָּנֶיךָ גּוֹיִם יִרְגָּזוּ׃", 29.13. "And the Lord said: Forasmuch as this people draw near, and with their mouth and with their lips do honour Me, But have removed their heart far from Me, And their fear of Me is a commandment of men learned by rote;", 64.1. "As when fire kindleth the brush-wood, and the fire causeth the waters to boil; to make Thy name known to Thine adversaries, that the nations might tremble at Thy presence,",
9. Hebrew Bible, Amos, 6.5, 9.11 (8th cent. BCE - 6th cent. BCE)  Tagged with subjects: •editing / editors Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 43, 335
6.5. "הַפֹּרְטִים עַל־פִּי הַנָּבֶל כְּדָוִיד חָשְׁבוּ לָהֶם כְּלֵי־שִׁיר׃", 9.11. "בַּיּוֹם הַהוּא אָקִים אֶת־סֻכַּת דָּוִיד הַנֹּפֶלֶת וְגָדַרְתִּי אֶת־פִּרְצֵיהֶן וַהֲרִסֹתָיו אָקִים וּבְנִיתִיהָ כִּימֵי עוֹלָם׃", 6.5. "That thrum on the psaltery, That devise for themselves instruments of music, like David;", 9.11. "In that day will I raise up The tabernacle of David that is fallen, And close up the breaches thereof, And I will raise up his ruins, And I will build it as in the days of old;",
10. Hebrew Bible, 1 Samuel, 16.3 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •editing / editors Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 43
16.3. "וְקָרָאתָ לְיִשַׁי בַּזָּבַח וְאָנֹכִי אוֹדִיעֲךָ אֵת אֲשֶׁר־תַּעֲשֶׂה וּמָשַׁחְתָּ לִי אֵת אֲשֶׁר־אֹמַר אֵלֶיךָ׃", 16.3. "And call Yishay to the sacrifice, and I will make known to thee what thou shalt do: and thou shalt anoint to me him whom I name to thee.",
11. Hebrew Bible, 1 Kings, 3.16-3.28, 5.2-5.3, 5.6-5.8, 10.1-10.29 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •editing / editors Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 129
3.16. "אָז תָּבֹאנָה שְׁתַּיִם נָשִׁים זֹנוֹת אֶל־הַמֶּלֶךְ וַתַּעֲמֹדְנָה לְפָנָיו׃", 3.17. "וַתֹּאמֶר הָאִשָּׁה הָאַחַת בִּי אֲדֹנִי אֲנִי וְהָאִשָּׁה הַזֹּאת יֹשְׁבֹת בְּבַיִת אֶחָד וָאֵלֵד עִמָּהּ בַּבָּיִת׃", 3.18. "וַיְהִי בַּיּוֹם הַשְּׁלִישִׁי לְלִדְתִּי וַתֵּלֶד גַּם־הָאִשָּׁה הַזֹּאת וַאֲנַחְנוּ יַחְדָּו אֵין־זָר אִתָּנוּ בַּבַּיִת זוּלָתִי שְׁתַּיִם־אֲנַחְנוּ בַּבָּיִת׃", 3.19. "וַיָּמָת בֶּן־הָאִשָּׁה הַזֹּאת לָיְלָה אֲשֶׁר שָׁכְבָה עָלָיו׃", 3.21. "וָאָקֻם בַּבֹּקֶר לְהֵינִיק אֶת־בְּנִי וְהִנֵּה־מֵת וָאֶתְבּוֹנֵן אֵלָיו בַּבֹּקֶר וְהִנֵּה לֹא־הָיָה בְנִי אֲשֶׁר יָלָדְתִּי׃", 3.22. "וַתֹּאמֶר הָאִשָּׁה הָאַחֶרֶת לֹא כִי בְּנִי הַחַי וּבְנֵךְ הַמֵּת וְזֹאת אֹמֶרֶת לֹא כִי בְּנֵךְ הַמֵּת וּבְנִי הֶחָי וַתְּדַבֵּרְנָה לִפְנֵי הַמֶּלֶךְ׃", 3.23. "וַיֹּאמֶר הַמֶּלֶךְ זֹאת אֹמֶרֶת זֶה־בְּנִי הַחַי וּבְנֵךְ הַמֵּת וְזֹאת אֹמֶרֶת לֹא כִי בְּנֵךְ הַמֵּת וּבְנִי הֶחָי׃", 3.24. "וַיֹּאמֶר הַמֶּלֶךְ קְחוּ לִי־חָרֶב וַיָּבִאוּ הַחֶרֶב לִפְנֵי הַמֶּלֶךְ׃", 3.25. "וַיֹּאמֶר הַמֶּלֶךְ גִּזְרוּ אֶת־הַיֶּלֶד הַחַי לִשְׁנָיִם וּתְנוּ אֶת־הַחֲצִי לְאַחַת וְאֶת־הַחֲצִי לְאֶחָת׃", 3.26. "וַתֹּאמֶר הָאִשָּׁה אֲשֶׁר־בְּנָהּ הַחַי אֶל־הַמֶּלֶךְ כִּי־נִכְמְרוּ רַחֲמֶיהָ עַל־בְּנָהּ וַתֹּאמֶר בִּי אֲדֹנִי תְּנוּ־לָהּ אֶת־הַיָּלוּד הַחַי וְהָמֵת אַל־תְּמִיתֻהוּ וְזֹאת אֹמֶרֶת גַּם־לִי גַם־לָךְ לֹא יִהְיֶה גְּזֹרוּ׃", 3.27. "וַיַּעַן הַמֶּלֶךְ וַיֹּאמֶר תְּנוּ־לָהּ אֶת־הַיָּלוּד הַחַי וְהָמֵת לֹא תְמִיתֻהוּ הִיא אִמּוֹ׃" 3.28. "וַיִּשְׁמְעוּ כָל־יִשְׂרָאֵל אֶת־הַמִּשְׁפָּט אֲשֶׁר שָׁפַט הַמֶּלֶךְ וַיִּרְאוּ מִפְּנֵי הַמֶּלֶךְ כִּי רָאוּ כִּי־חָכְמַת אֱלֹהִים בְּקִרְבּוֹ לַעֲשׂוֹת מִשְׁפָּט׃", 5.2. "וְעַתָּה צַוֵּה וְיִכְרְתוּ־לִי אֲרָזִים מִן־הַלְּבָנוֹן וַעֲבָדַי יִהְיוּ עִם־עֲבָדֶיךָ וּשְׂכַר עֲבָדֶיךָ אֶתֵּן לְךָ כְּכֹל אֲשֶׁר תֹּאמֵר כִּי אַתָּה יָדַעְתָּ כִּי אֵין בָּנוּ אִישׁ יֹדֵעַ לִכְרָת־עֵצִים כַּצִּדֹנִים׃", 5.2. "וַיְהִי לֶחֶם־שְׁלֹמֹה לְיוֹם אֶחָד שְׁלֹשִׁים כֹּר סֹלֶת וְשִׁשִּׁים כֹּר קָמַח׃", 5.3. "עֲשָׂרָה בָקָר בְּרִאִים וְעֶשְׂרִים בָּקָר רְעִי וּמֵאָה צֹאן לְבַד מֵאַיָּל וּצְבִי וְיַחְמוּר וּבַרְבֻּרִים אֲבוּסִים׃", 5.3. "לְבַד מִשָּׂרֵי הַנִּצָּבִים לִשְׁלֹמֹה אֲשֶׁר עַל־הַמְּלָאכָה שְׁלֹשֶׁת אֲלָפִים וּשְׁלֹשׁ מֵאוֹת הָרֹדִים בָּעָם הָעֹשִׂים בַּמְּלָאכָה׃", 5.6. "וַיְהִי לִשְׁלֹמֹה אַרְבָּעִים אֶלֶף אֻרְוֺת סוּסִים לְמֶרְכָּבוֹ וּשְׁנֵים־עָשָׂר אֶלֶף פָּרָשִׁים׃", 5.7. "וְכִלְכְּלוּ הַנִּצָּבִים הָאֵלֶּה אֶת־הַמֶּלֶךְ שְׁלֹמֹה וְאֵת כָּל־הַקָּרֵב אֶל־שֻׁלְחַן הַמֶּלֶךְ־שְׁלֹמֹה אִישׁ חָדְשׁוֹ לֹא יְעַדְּרוּ דָּבָר׃", 5.8. "וְהַשְּׂעֹרִים וְהַתֶּבֶן לַסּוּסִים וְלָרָכֶשׁ יָבִאוּ אֶל־הַמָּקוֹם אֲשֶׁר יִהְיֶה־שָּׁם אִישׁ כְּמִשְׁפָּטוֹ׃", 10.1. "וַתִּתֵּן לַמֶּלֶךְ מֵאָה וְעֶשְׂרִים כִּכַּר זָהָב וּבְשָׂמִים הַרְבֵּה מְאֹד וְאֶבֶן יְקָרָה לֹא־בָא כַבֹּשֶׂם הַהוּא עוֹד לָרֹב אֲשֶׁר־נָתְנָה מַלְכַּת־שְׁבָא לַמֶּלֶךְ שְׁלֹמֹה׃", 10.1. "וּמַלְכַּת־שְׁבָא שֹׁמַעַת אֶת־שֵׁמַע שְׁלֹמֹה לְשֵׁם יְהוָה וַתָּבֹא לְנַסֹּתוֹ בְּחִידוֹת׃", 10.2. "וַתָּבֹא יְרוּשָׁלְַמָה בְּחַיִל כָּבֵד מְאֹד גְּמַלִּים נֹשְׂאִים בְּשָׂמִים וְזָהָב רַב־מְאֹד וְאֶבֶן יְקָרָה וַתָּבֹא אֶל־שְׁלֹמֹה וַתְּדַבֵּר אֵלָיו אֵת כָּל־אֲשֶׁר הָיָה עִם־לְבָבָהּ׃", 10.2. "וּשְׁנֵים עָשָׂר אֲרָיִים עֹמְדִים שָׁם עַל־שֵׁשׁ הַמַּעֲלוֹת מִזֶּה וּמִזֶּה לֹא־נַעֲשָׂה כֵן לְכָל־מַמְלָכוֹת׃", 10.3. "וַיַּגֶּד־לָהּ שְׁלֹמֹה אֶת־כָּל־דְּבָרֶיהָ לֹא־הָיָה דָּבָר נֶעְלָם מִן־הַמֶּלֶךְ אֲשֶׁר לֹא הִגִּיד לָהּ׃", 10.4. "וַתֵּרֶא מַלְכַּת־שְׁבָא אֵת כָּל־חָכְמַת שְׁלֹמֹה וְהַבַּיִת אֲשֶׁר בָּנָה׃", 10.5. "וּמַאֲכַל שֻׁלְחָנוֹ וּמוֹשַׁב עֲבָדָיו וּמַעֲמַד משרתו [מְשָׁרְתָיו] וּמַלְבֻּשֵׁיהֶם וּמַשְׁקָיו וְעֹלָתוֹ אֲשֶׁר יַעֲלֶה בֵּית יְהוָה וְלֹא־הָיָה בָהּ עוֹד רוּחַ׃", 10.6. "וַתֹּאמֶר אֶל־הַמֶּלֶךְ אֱמֶת הָיָה הַדָּבָר אֲשֶׁר שָׁמַעְתִּי בְּאַרְצִי עַל־דְּבָרֶיךָ וְעַל־חָכְמָתֶךָ׃", 10.7. "וְלֹא־הֶאֱמַנְתִּי לַדְּבָרִים עַד אֲשֶׁר־בָּאתִי וַתִּרְאֶינָה עֵינַי וְהִנֵּה לֹא־הֻגַּד־לִי הַחֵצִי הוֹסַפְתָּ חָכְמָה וָטוֹב אֶל־הַשְּׁמוּעָה אֲשֶׁר שָׁמָעְתִּי׃", 10.8. "אַשְׁרֵי אֲנָשֶׁיךָ אַשְׁרֵי עֲבָדֶיךָ אֵלֶּה הָעֹמְדִים לְפָנֶיךָ תָּמִיד הַשֹּׁמְעִים אֶת־חָכְמָתֶךָ׃", 10.9. "יְהִי יְהוָה אֱלֹהֶיךָ בָּרוּךְ אֲשֶׁר חָפֵץ בְּךָ לְתִתְּךָ עַל־כִּסֵּא יִשְׂרָאֵל בְּאַהֲבַת יְהוָה אֶת־יִשְׂרָאֵל לְעֹלָם וַיְשִׂימְךָ לְמֶלֶךְ לַעֲשׂוֹת מִשְׁפָּט וּצְדָקָה׃", 10.11. "וְגַם אֳנִי חִירָם אֲשֶׁר־נָשָׂא זָהָב מֵאוֹפִיר הֵבִיא מֵאֹפִיר עֲצֵי אַלְמֻגִּים הַרְבֵּה מְאֹד וְאֶבֶן יְקָרָה׃", 10.12. "וַיַּעַשׂ הַמֶּלֶךְ אֶת־עֲצֵי הָאַלְמֻגִּים מִסְעָד לְבֵית־יְהוָה וּלְבֵית הַמֶּלֶךְ וְכִנֹּרוֹת וּנְבָלִים לַשָּׁרִים לֹא בָא־כֵן עֲצֵי אַלְמֻגִּים וְלֹא נִרְאָה עַד הַיּוֹם הַזֶּה׃", 10.13. "וְהַמֶּלֶךְ שְׁלֹמֹה נָתַן לְמַלְכַּת־שְׁבָא אֶת־כָּל־חֶפְצָהּ אֲשֶׁר שָׁאָלָה מִלְּבַד אֲשֶׁר נָתַן־לָהּ כְּיַד הַמֶּלֶךְ שְׁלֹמֹה וַתֵּפֶן וַתֵּלֶךְ לְאַרְצָהּ הִיא וַעֲבָדֶיהָ׃", 10.14. "וַיְהִי מִשְׁקַל הַזָּהָב אֲשֶׁר־בָּא לִשְׁלֹמֹה בְּשָׁנָה אֶחָת שֵׁשׁ מֵאוֹת שִׁשִּׁים וָשֵׁשׁ כִּכַּר זָהָב׃", 10.15. "לְבַד מֵאַנְשֵׁי הַתָּרִים וּמִסְחַר הָרֹכְלִים וְכָל־מַלְכֵי הָעֶרֶב וּפַחוֹת הָאָרֶץ׃", 10.16. "וַיַּעַשׂ הַמֶּלֶךְ שְׁלֹמֹה מָאתַיִם צִנָּה זָהָב שָׁחוּט שֵׁשׁ־מֵאוֹת זָהָב יַעֲלֶה עַל־הַצִּנָּה הָאֶחָת׃", 10.17. "וּשְׁלֹשׁ־מֵאוֹת מָגִנִּים זָהָב שָׁחוּט שְׁלֹשֶׁת מָנִים זָהָב יַעֲלֶה עַל־הַמָּגֵן הָאֶחָת וַיִּתְּנֵם הַמֶּלֶךְ בֵּית יַעַר הַלְּבָנוֹן׃", 10.18. "וַיַּעַשׂ הַמֶּלֶךְ כִּסֵּא־שֵׁן גָּדוֹל וַיְצַפֵּהוּ זָהָב מוּפָז׃", 10.19. "שֵׁשׁ מַעֲלוֹת לַכִּסֵּה וְרֹאשׁ־עָגֹל לַכִּסֵּה מֵאַחֲרָיו וְיָדֹת מִזֶּה וּמִזֶּה אֶל־מְקוֹם הַשָּׁבֶת וּשְׁנַיִם אֲרָיוֹת עֹמְדִים אֵצֶל הַיָּדוֹת׃", 10.21. "וְכֹל כְּלֵי מַשְׁקֵה הַמֶּלֶךְ שְׁלֹמֹה זָהָב וְכֹל כְּלֵי בֵּית־יַעַר הַלְּבָנוֹן זָהָב סָגוּר אֵין כֶּסֶף לֹא נֶחְשָׁב בִּימֵי שְׁלֹמֹה לִמְאוּמָה׃", 10.22. "כִּי אֳנִי תַרְשִׁישׁ לַמֶּלֶךְ בַּיָּם עִם אֳנִי חִירָם אַחַת לְשָׁלֹשׁ שָׁנִים תָּבוֹא אֳנִי תַרְשִׁישׁ נֹשְׂאֵת זָהָב וָכֶסֶף שֶׁנְהַבִּים וְקֹפִים וְתֻכִּיִּים׃", 10.23. "וַיִּגְדַּל הַמֶּלֶךְ שְׁלֹמֹה מִכֹּל מַלְכֵי הָאָרֶץ לְעֹשֶׁר וּלְחָכְמָה׃", 10.24. "וְכָל־הָאָרֶץ מְבַקְשִׁים אֶת־פְּנֵי שְׁלֹמֹה לִשְׁמֹעַ אֶת־חָכְמָתוֹ אֲשֶׁר־נָתַן אֱלֹהִים בְּלִבּוֹ׃", 10.25. "וְהֵמָּה מְבִאִים אִישׁ מִנְחָתוֹ כְּלֵי כֶסֶף וּכְלֵי זָהָב וּשְׂלָמוֹת וְנֵשֶׁק וּבְשָׂמִים סוּסִים וּפְרָדִים דְּבַר־שָׁנָה בְּשָׁנָה׃", 10.26. "וַיֶּאֱסֹף שְׁלֹמֹה רֶכֶב וּפָרָשִׁים וַיְהִי־לוֹ אֶלֶף וְאַרְבַּע־מֵאוֹת רֶכֶב וּשְׁנֵים־עָשָׂר אֶלֶף פָּרָשִׁים וַיַּנְחֵם בְּעָרֵי הָרֶכֶב וְעִם־הַמֶּלֶךְ בִּירוּשָׁלִָם׃", 10.27. "וַיִּתֵּן הַמֶּלֶךְ אֶת־הַכֶּסֶף בִּירוּשָׁלִַם כָּאֲבָנִים וְאֵת הָאֲרָזִים נָתַן כַּשִּׁקְמִים אֲשֶׁר־בַּשְּׁפֵלָה לָרֹב׃", 10.28. "וּמוֹצָא הַסּוּסִים אֲשֶׁר לִשְׁלֹמֹה מִמִּצְרָיִם וּמִקְוֵה סֹחֲרֵי הַמֶּלֶךְ יִקְחוּ מִקְוֵה בִּמְחִיר׃", 10.29. "וַתַּעֲלֶה וַתֵּצֵא מֶרְכָּבָה מִמִּצְרַיִם בְּשֵׁשׁ מֵאוֹת כֶּסֶף וְסוּס בַּחֲמִשִּׁים וּמֵאָה וְכֵן לְכָל־מַלְכֵי הַחִתִּים וּלְמַלְכֵי אֲרָם בְּיָדָם יֹצִאוּ׃", 3.16. "Then came there two women, that were harlots, unto the king, and stood before him.", 3.17. "And the one woman said: ‘Oh, my lord, I and this woman dwell in one house; and I was delivered of a child with her in the house.", 3.18. "And it came to pass the third day after I was delivered, that this woman was delivered also; and we were together; there was no stranger with us in the house, save we two in the house.", 3.19. "And this woman’s child died in the night; because she overlay it.", 3.20. "And she arose at midnight, and took my son from beside me, while thy handmaid slept, and laid it in her bosom, and laid her dead child in my bosom.", 3.21. "And when I rose in the morning to give my child suck, behold, it was dead; but when I had looked well at it in the morning, behold, it was not my son, whom I did bear.’", 3.22. "And the other woman said: ‘Nay; but the living is my son, and the dead is thy son.’ And this said: ‘No; but the dead is thy son, and the living is my son.’ Thus they spoke before the king.", 3.23. "Then said the king: ‘The one saith: This is my son that liveth, and thy son is the dead; and the other saith: Nay; but thy son is the dead, and my son is the living.’", 3.24. "And the king said: ‘Fetch me a sword.’ And they brought a sword before the king.", 3.25. "And the king said: ‘Divide the living child in two, and give half to the one, and half to the other.’", 3.26. "Then spoke the woman whose the living child was unto the king, for her heart yearned upon her son, and she said: ‘Oh, my lord, give her the living child, and in no wise slay it.’ But the other said: ‘It shall be neither mine nor thine; divide it.’", 3.27. "Then the king answered and said: ‘Give her the living child, and in no wise slay it: she is the mother thereof.’" 3.28. "And all Israel heard of the judgment which the king had judged; and they feared the king; for they saw that the wisdom of God was in him, to do justice.", 5.2. "And Solomon’s provision for one day was thirty measures of fine flour, and threescore measures of meal;", 5.3. "ten fat oxen, and twenty oxen out of the pastures, and a hundred sheep, beside harts, and gazelles, and roebucks, and fatted fowl.", 5.6. "And Solomon had forty thousand stalls of horses for his chariots, and twelve thousand horsemen.", 5.7. "And those officers provided victual for king Solomon, and for all that came unto king Solomon’s table, every man in his month; they let nothing be lacking.", 5.8. "Barley also and straw for the horses and swift steeds brought they unto the place where it should be, every man according to his charge.", 10.1. "And when the queen of Sheba heard of the fame of Solomon because of the name of the LORD, she came to prove him with hard questions.", 10.2. "And she came to Jerusalem with a very great train, with camels that bore spices and gold very much, and precious stones; and when she was come to Solomon, she spoke with him of all that was in her heart.", 10.3. "And Solomon told her all her questions; there was not any thing hid from the king which he told her not.", 10.4. "And when the queen of Sheba had seen all the wisdom of Solomon, and the house that he had built,", 10.5. "and the food of his table, and the sitting of his servants, and the attendance of his ministers, and their apparel, and his cupbearers, and his burnt-offering which he offered in the house of the LORD, there was no more spirit in her.", 10.6. "And she said to the king: ‘It was a true report that I heard in mine own land of thine acts, and of thy wisdom.", 10.7. "Howbeit I believed not the words, until I came, and mine eyes had seen it; and, behold, the half was not told me; thou hast wisdom and prosperity exceeding the fame which I heard.", 10.8. "Happy are thy men, happy are these thy servants, that stand continually before thee, and that hear thy wisdom.", 10.9. "Blessed be the LORD thy God, who delighted in thee, to set thee on the throne of Israel; because the LORD loved Israel for ever, therefore made He thee king, to do justice and righteousness.’", 10.10. "And she gave the king a hundred and twenty talents of gold, and of spices very great store, and precious stones; there came no more such abundance of spices as these which the queen of Sheba gave to king Solomon.", 10.11. "And the navy also of Hiram, that brought gold from Ophir, brought in from Ophir great plenty of sandal-wood and precious stones.", 10.12. "And the king made of the sandal-wood pillars for the house of the LORD, and for the king’s house, harps also and psalteries for the singers; there came no such sandal-wood, nor was seen, unto this day.", 10.13. "And king Solomon gave to the queen of Sheba all her desire, whatsoever she asked, beside that which Solomon gave her of his royal bounty. So she turned, and went to her own land, she and her servants.", 10.14. "Now the weight of gold that came to Solomon in one year was six hundred threescore and six talents of gold,", 10.15. "beside that which came of the merchants, and of the traffic of the traders, and of all the kings of the mingled people and of the governors of the country.", 10.16. "And king Solomon made two hundred targets of beaten gold: six hundred shekels of gold went to one target.", 10.17. "And he made three hundred shields of beaten gold: three pounds of gold went to one shield; and the king put them in the house of the forest of Lebanon.", 10.18. "Moreover the king made a great throne of ivory, and overlaid it with the finest gold.", 10.19. "There were six steps to the throne, and the top of the throne was round behind; and there were arms on either side by the place of the seat, and two lions standing beside the arms.", 10.20. "And twelve lions stood there on the one side and on the other upon the six steps; there was not the like made in any kingdom.", 10.21. "And all king Solomon’s drinking-vessels were of gold, and all the vessels of the house of the forest of Lebanon were of pure gold; none were of silver; it was nothing accounted of in the days of Solomon.", 10.22. "For the king had at sea a navy of Tarshish with the navy of Hiram; once every three years came the navy of Tarshish, bringing gold, and silver, ivory, and apes, and peacocks.", 10.23. "So king Solomon exceeded all the kings of the earth in riches and in wisdom.", 10.24. "And all the earth sought the presence of Solomon, to hear his wisdom, which God had put in his heart.", 10.25. "And they brought every man his present, vessels of silver, and vessels of gold, and raiment, and armour, and spices, horses, and mules, a rate year by year.", 10.26. "And Solomon gathered together chariots and horsemen; and he had a thousand and four hundred chariots, and twelve thousand horsemen, that he bestowed in the chariot cities, and with the king at Jerusalem.", 10.27. "And the king made silver to be in Jerusalem as stones, and cedars made he to be as the sycamore-trees that are in the Lowland, for abundance.", 10.28. "And the horses which Solomon had were brought out of Egypt; also out of Keveh, the king’s merchants buying them of the men of Keveh at a price.", 10.29. "And a chariot came up and went out of Egypt for six hundred shekels of silver, and a horse for a hundred and fifty; and so for all the kings of the Hittites, and for the kings of Aram, did they bring them out by their means.",
12. Hebrew Bible, 2 Samuel, 1, 11.1-12.25, 12.7, 12.8, 12.9 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 458
12.9. "מַדּוּעַ בָּזִיתָ אֶת־דְּבַר יְהוָה לַעֲשׂוֹת הָרַע בעינו [בְּעֵינַי] אֵת אוּרִיָּה הַחִתִּי הִכִּיתָ בַחֶרֶב וְאֶת־אִשְׁתּוֹ לָקַחְתָּ לְּךָ לְאִשָּׁה וְאֹתוֹ הָרַגְתָּ בְּחֶרֶב בְּנֵי עַמּוֹן׃", 12.9. "Why hast thou despised the commandment of the Lord, to do evil in his sight? thou hast killed Uriyya the Ĥittite with the sword, and hast taken his wife to be thy wife, and hast slain him with the sword of the children of ῾Ammon.",
13. Hebrew Bible, 2 Chronicles, 29.26-29.27 (5th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •editing / editors Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 43
29.26. "וַיַּעַמְדוּ הַלְוִיִּם בִּכְלֵי דָוִיד וְהַכֹּהֲנִים בַּחֲצֹצְרוֹת׃", 29.27. "וַיֹּאמֶר חִזְקִיָּהוּ לְהַעֲלוֹת הָעֹלָה לְהַמִּזְבֵּחַ וּבְעֵת הֵחֵל הָעוֹלָה הֵחֵל שִׁיר־יְהוָה וְהַחֲצֹצְרוֹת וְעַל־יְדֵי כְּלֵי דָּוִיד מֶלֶךְ־יִשְׂרָאֵל׃", 29.26. "And the Levites stood with the instruments of David, and the priests with the trumpets.", 29.27. "And Hezekiah commanded to offer the burnt-offering upon the altar. And when the burnt-offering began, the song of the LORD began also, and the trumpets, together with the instruments of David king of Israel.",
14. Hebrew Bible, 1 Chronicles, 17.1-17.15, 22.5-22.19, 23.5 (5th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •editing / editors Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 43, 525, 545
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׃", 23.5. "וְאַרְבַּעַת אֲלָפִים שֹׁעֲרִים וְאַרְבַּעַת אֲלָפִים מְהַלְלִים לַיהוָה בַּכֵּלִים אֲשֶׁר עָשִׂיתִי לְהַלֵּל׃", 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.’", 23.5. "and four thousand were doorkeepers; and four thousand praised the LORD ‘with the instruments which I made to praise therewith.’",
15. Hebrew Bible, Zechariah, 5.9-5.11 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •editing / editors Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 130
5.9. "וָאֶשָּׂא עֵינַי וָאֵרֶא וְהִנֵּה שְׁתַּיִם נָשִׁים יוֹצְאוֹת וְרוּחַ בְּכַנְפֵיהֶם וְלָהֵנָּה כְנָפַיִם כְּכַנְפֵי הַחֲסִידָה וַתִּשֶּׂאנָה אֶת־הָאֵיפָה בֵּין הָאָרֶץ וּבֵין הַשָּׁמָיִם׃", 5.11. "וַיֹּאמֶר אֵלַי לִבְנוֹת־לָה בַיִת בְּאֶרֶץ שִׁנְעָר וְהוּכַן וְהֻנִּיחָה שָּׁם עַל־מְכֻנָתָהּ׃", 5.9. "Then lifted I up mine eyes, and saw, and, behold, there came forth two women, and the wind was in their wings; for they had wings like the wings of a stork; and they lifted up the measure between the earth and the heaven.", 5.10. "Then said I to the angel that spoke with me: ‘Whither do these bear the measure?’", 5.11. "And he said unto me: ‘To build her a house in the land of Shinar; and when it is prepared, she shall be set there in her own place.",
16. Hebrew Bible, Daniel, 7.8 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •editing / editors Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 130
7.8. "מִשְׂתַּכַּל הֲוֵית בְּקַרְנַיָּא וַאֲלוּ קֶרֶן אָחֳרִי זְעֵירָה סִלְקָת ביניהון [בֵּינֵיהֵן] וּתְלָת מִן־קַרְנַיָּא קַדְמָיָתָא אתעקרו [אֶתְעֲקַרָה] מִן־קדמיה [קֳדָמַהּ] וַאֲלוּ עַיְנִין כְּעַיְנֵי אֲנָשָׁא בְּקַרְנָא־דָא וּפֻם מְמַלִּל רַבְרְבָן׃", 7.8. "I considered the horns, and, behold, there came up among them another horn, a little one, before which three of the first horns were plucked up by the roots; and, behold, in this horn were eyes like the eyes of a man, and a mouth speaking great things.",
17. Septuagint, Ecclesiasticus (Siracides), 47.2-47.11 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •editing / editors Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 525
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.
18. Septuagint, Wisdom of Solomon, 47.2-47.11 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •editing / editors Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 525
19. Mishnah, Avot, 3.3, 5.16-5.17 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •editing / editors Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 198, 201
3.3. "רַבִּי שִׁמְעוֹן אוֹמֵר, שְׁלשָׁה שֶׁאָכְלוּ עַל שֻׁלְחָן אֶחָד וְלֹא אָמְרוּ עָלָיו דִּבְרֵי תוֹרָה, כְּאִלּוּ אָכְלוּ מִזִּבְחֵי מֵתִים, שֶׁנֶּאֱמַר (ישעיה כח) כִּי כָּל שֻׁלְחָנוֹת מָלְאוּ קִיא צֹאָה בְּלִי מָקוֹם. אֲבָל שְׁלשָׁה שֶׁאָכְלוּ עַל שֻׁלְחָן אֶחָד וְאָמְרוּ עָלָיו דִּבְרֵי תוֹרָה, כְּאִלּוּ אָכְלוּ מִשֻּׁלְחָנוֹ שֶׁל מָקוֹם בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (יחזקאל מא) וַיְדַבֵּר אֵלַי זֶה הַשֻּׁלְחָן אֲשֶׁר לִפְנֵי ה':", 5.16. "כָּל אַהֲבָה שֶׁהִיא תְלוּיָה בְדָבָר, בָּטֵל דָּבָר, בְּטֵלָה אַהֲבָה. וְשֶׁאֵינָהּ תְּלוּיָה בְדָבָר, אֵינָהּ בְּטֵלָה לְעוֹלָם. אֵיזוֹ הִיא אַהֲבָה הַתְּלוּיָה בְדָבָר, זוֹ אַהֲבַת אַמְנוֹן וְתָמָר. וְשֶׁאֵינָהּ תְּלוּיָה בְדָבָר, זוֹ אַהֲבַת דָּוִד וִיהוֹנָתָן: \n", 5.17. "כָּל מַחֲלֹקֶת שֶׁהִיא לְשֵׁם שָׁמַיִם, סוֹפָהּ לְהִתְקַיֵּם. וְשֶׁאֵינָהּ לְשֵׁם שָׁמַיִם, אֵין סוֹפָהּ לְהִתְקַיֵּם. אֵיזוֹ הִיא מַחֲלֹקֶת שֶׁהִיא לְשֵׁם שָׁמַיִם, זוֹ מַחֲלֹקֶת הִלֵּל וְשַׁמַּאי. וְשֶׁאֵינָהּ לְשֵׁם שָׁמַיִם, זוֹ מַחֲלֹקֶת קֹרַח וְכָל עֲדָתוֹ: \n", 3.3. "Rabbi Shimon said: if three have eaten at one table and have not spoken there words of Torah, [it is] as if they had eaten sacrifices [offered] to the dead, as it is said, “for all tables are full of filthy vomit, when the All-Present is absent” (Isaiah 28:8). But, if three have eaten at one table, and have spoken there words of Torah, [it is] as if they had eaten at the table of the All-Present, blessed be He, as it is said, “And He said unto me, ‘this is the table before the Lord’” (Ezekiel 41:2.", 5.16. "All love that depends on a something, [when the] thing ceases, [the] love ceases; and [all love] that does not depend on anything, will never cease. What is an example of love that depended on a something? Such was the love of Amnon for Tamar. And what is an example of love that did not depend on anything? Such was the love of David and Jonathan.", 5.17. "Every dispute that is for the sake of Heaven, will in the end endure; But one that is not for the sake of Heaven, will not endure. Which is the controversy that is for the sake of Heaven? Such was the controversy of Hillel and Shammai. And which is the controversy that is not for the sake of Heaven? Such was the controversy of Korah and all his congregation.",
20. New Testament, Matthew, 22.44 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •editing / editors Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 249
22.44. Εἶπεν Κύριος τῷ κυρίῳ μου Κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου; 22.44. 'The Lord said to my Lord, Sit on my right hand, Until I make your enemies a footstool for your feet?'
21. New Testament, Mark, 12.36 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •editing / editors Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 249
12.36. αὐτὸς Δαυεὶδ εἶπεν ἐν τῷ πνεύματι τῷ ἁγίῳ Εἶπεν Κύριος τῷ κυρίῳ μου Κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου· 12.36. For David himself said in the Holy Spirit, 'The Lord said to my Lord, Sit at my right hand, Until I make your enemies the footstool of your feet.'
22. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •editing / editors Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 232
48b. הרחיבה שאול נפשה ופערה פיה לבלי חק וירד הדרה והמונה ושאונה ועלז בה,משמתו נביאים הראשונים מאן נביאים הראשונים אמר רב הונא זה דוד ושמואל ושלמה רב נחמן אמר בימי דוד זימנין סליק וזימנין לא סליק שהרי שאל צדוק ועלתה לו שאל אביתר ולא עלתה לו שנאמר (שמואל ב טו, כד) ויעל אביתר,מתיב רבה בר שמואל (דברי הימים ב כו, ה) ויהי לדרוש אלהים כל ימי זכריה המבין בראות אלהים מאי לאו באורים ותומים לא בנביאים,ת"ש משחרב בהמ"ק ראשון בטלו ערי מגרש ופסקו אורים ותומים ופסק מלך מבית דוד,ואם לחשך אדם לומר (עזרא ב, סג) ויאמר התרשתא להם אשר לא יאכלו מקדש הקדשים עד עמוד כהן לאורים ותומים [אמור לו] כאדם שאומר לחבירו עד שיחיו מתים ויבא משיח בן דוד,אלא אמר רב נחמן בר יצחק מאן נביאים הראשונים לאפוקי מחגי זכריה ומלאכי דאחרונים נינהו דת"ר משמתו חגי זכריה ומלאכי נסתלקה רוח הקודש מישראל ואע"פ כן היו משתמשים בבת קול,שפעם אחת היו מסובין בעליית בית גוריא ביריחו נתנה עליהן בת קול מן השמים ואמרה יש בכם אדם אחד שראוי שתשרה שכינה עליו אלא שאין דורו ראוי לכך נתנו עיניהם בהלל הזקן וכשמת הספידוהו הי חסיד הי עניו תלמידו של עזרא,ושוב פעם אחרת היו מסובין בעלייה ביבנה נתנה להן בת קול מן השמים ואמרה להן יש בכם אדם א' שראוי שתשרה שכינה עליו אלא שאין דורו זכאין לכך נתנו עיניהם בשמואל הקטן וכשמת הספידוהו הי עניו הי חסיד תלמידו של הלל,ואף הוא אמר בשעת מיתתו שמעון וישמעאל לחרבא וחברוהי לקטלא ושאר עמא לביזא ועקן סגיאין עתידין למיתי על עמא ואף על ר' יהודה בן בבא בקשו לומר הי חסיד הי עניו אלא שנטרפה שעה שאין מספידין על הרוגי מלכות,משחרב בהמ"ק בטל השמיר כו' ת"ר שמיר שבו בנה שלמה את בהמ"ק שנא' (מלכים א ו, ז) והבית בהבנותו אבן שלמה מסע נבנה הדברים ככתבן דברי ר' יהודה,אמר לו ר' נחמיה וכי אפשר לומר כן והלא כבר נאמר (מלכים א ז, ט) כל אלה אבנים יקרות וגו' מגוררות במגרה אם כן מה ת"ל לא נשמע בבית בהבנותו שהיה מתקין מבחוץ ומכניס מבפנים אמר רבי נראין דברי רבי יהודה באבני מקדש ודברי ר' נחמיה באבני ביתו,ור' נחמיה שמיר למאי אתא מיבעי ליה לכדתניא אבנים הללו אין כותבין אותן בדיו משום שנאמר (שמות כח, יא) פתוחי חותם ואין מסרטין עליהם באיזמל משום שנאמר במלואותם,אלא כותב עליהם בדיו ומראה להן שמיר מבחוץ והן נבקעות מאליהן כתאינה זו שנבקעת בימות החמה ואינה חסירה כלום וכבקעה זו שנבקעת בימות הגשמים ואינה חסירה כלום,ת"ר שמיר זה ברייתו כשעורה ומששת ימי בראשית נברא ואין כל דבר קשה יכול לעמוד בפניו במה משמרין אותו כורכין אותו בספוגין של צמר ומניחין אותו באיטני של אבר מליאה סובי שעורין,אמר רבי אמי משחרב מקדש ראשון בטלה שירא פרנדא וזכוכית לבנה תניא נמי הכי משחרב מקדש ראשון בטלה שירא פרנדא וזכוכית לבנה ורכב ברזל וי"א אף יין קרוש הבא משניר הדומה כעיגולי דבילה,ונופת צופים מאי נופת צופים אמר רב סולת שצפה על גבי נפה ודומה לעיסה שנילושה בדבש ושמן ולוי אמר שתי ככרות הנדבקות בתנור ותופחות ובאות עד שמגיעות זו לזו ורבי יהושע בן לוי אמר זה דבש הבא מן הציפיא מאי משמע כדמתרגם רב ששת כמא דנתזן דבריאתה ושייטן ברומי עלמא ומתיין דובשא מעישבי טורא,תנן התם כל הנצוק טהור חוץ מדבש זיפים והצפיחים מאי זיפים אמר רבי יוחנן דבש שמזייפין בו וריש לקיש אמר על שם מקומו כדכתיב (יהושע טו, כד) זיף וטלם ובעלות,כיוצא בדבר אתה אומר (תהלים נד, ב) בבא הזיפים ויאמרו לשאול הלא דוד וגו' מאי זיפים אמר רבי יוחנן בני אדם המזייפין דבריהם ורבי אלעזר אומר על שם מקומן כדכתיב זיף וטלם ובעלות,ופסקו אנשי אמנה אמר רבי יצחק אלו בני אדם שהן מאמינין בהקב"ה דתניא רבי אליעזר הגדול אומר כל מי שיש לו פת בסלו ואומר מה אוכל למחר אינו אלא מקטני אמנה,והיינו דאמר ר' אלעזר מאי דכתיב (זכריה ד, י) כי מי בז ליום קטנות מי גרם לצדיקים שיתבזבז שולחנן לעתיד לבא קטנות שהיה בהן שלא האמינו בהקב"ה רבא אמר אלו קטני בני רשעי ישראל 48b. b the netherworld has enlarged her desire, and opened her mouth without measure, and down goes their glory and their tumult and their uproar, and he who rejoices among them” /b (Isaiah 5:14). Their punishment is that they shall descend into the netherworld.,§ The mishna taught: b From /b the time b when the early prophets died, /b the i Urim VeTummim /i was nullified. The Gemara poses a question: b Who /b are b the early prophets? Rav Huna says: This is /b referring to b David, and Samuel, and Solomon, /b and after their death the i Urim VeTummim /i was no longer used. b Rav Naḥman said: In the days of David /b there were b times /b an answer b rose up /b for them from the i Urim VeTummim /i b and /b there were b times /b an answer b did not rise up, /b i.e., they did not receive an answer. The proof for this is b that Tzadok, /b the High Priest in David’s time, b asked /b the i Urim VeTummim /i b and /b an answer b rose up for him, /b whereas b Abiathar asked and /b an answer b did not rise up for him, as /b it b is stated: “And Abiathar went up” /b (II Samuel 15:24), and he was removed from serving as the High Priest as a result., b Rabba bar Shmuel raises an objection: /b The verse states concerning Uzziah: b “And he set himself to seek God in the days of Zechariah, who had an understanding of the vision of God” /b (II Chronicles 26:5). b What, is /b the verse b not /b stating that Uzziah would seek God by asking questions b of /b the b i Urim VeTummim /i , /b despite the fact that he lived after the time of Solomon? The Gemara rejects this claim: b No, /b he would seek God by asking questions b of /b the b prophets, /b but not of the i Urim VeTummim /i .,The Gemara suggests: b Come /b and b hear /b a proof from a i baraita /i ( i Tosefta /i 13:2) with regard to when the i Urim VeTummim /i ceased: b From /b the time b when the First Temple was destroyed, the cities with fields /b that were allocated to the Levites b were nullified, and the i Urim VeTummim /i ceased, and the monarchy ceased from the house of David. /b , b And if a person would whisper to you saying /b that the i Urim VeTummim /i was still extant, as it states with regard to when the Second Temple first stood: b “And the Tirshatha said to them that they should not eat of the most sacred things, until there stood a priest with the i Urim VeTummim /i ” /b (Ezra 2:63), which seems to indicate that they merely had to wait until the Second Temple was built for the reappearance of the i Urim VeTummim /i ; you should b say to him /b that this is not referring to an expectation of a short-term development, but it is b like a person who says to his friend, /b with regard to something that will occur in the distant future: b Until the dead live and the Messiah, /b the b son of David, comes. /b In any case, the i baraita /i indicates that the i Urim VeTummim /i ceased only from the time when the First Temple was destroyed, and not in the time of Solomon., b Rather, Rav Naḥman bar Yitzḥak said: Who /b are b the early prophets, /b with regard to whom it states that use of the i Urim VeTummim /i ceased immediately after their death? This term early prophets serves b to exclude Haggai, Zechariah, and Malachi, /b who b are /b the b latter prophets. /b The i Urim VeTummim /i was used throughout the First Temple period, up to, but not including, their time. b As the Sages taught /b in a i baraita /i ( i Tosefta /i 13:3): b From /b the time b when Haggai, Zechariah, and Malachi died the Divine Spirit departed from the Jewish people, /b as these three were considered to be the last prophets. b And /b even after the Urim VeTummim ceased to exist, they would b nevertheless /b still b make use of a Divine Voice /b to receive instructions from Above, even after this time., b For on one occasion /b the Sages b were reclining in the upper story of the house of Gurya in Jericho. A Divine Voice from Heaven was issued to them, and it said: There is one person among you /b for b whom it is fitting that the Divine Presence should rest upon him /b as a prophet, b but his generation is not fit for it; /b they do not deserve to have a prophet among them. The Sages present b directed their gaze to Hillel the Elder. And when he died, they eulogized him /b in the following manner: b Alas pious one, alas humble one, student of Ezra. /b , b And again, on another occasion /b several generations later, the Sages b were reclining in an upper story /b of a house b in Yavne, /b and b a Divine Voice from Heaven was issued to them, and said: There is one person among you /b for b whom it is fitting that the Divine Presence should rest upon him, but his generation is not fit for it. /b The Sages present b directed their gaze to Shmuel HaKatan. And when he died, they eulogized him /b in the following manner: b Alas humble one, alas pious one, student of Hillel. /b , b And he too, /b Shmuel HaKatan, b said /b the following statement of divinely inspired prediction b at the time of his death: Shimon, /b i.e., Rabban Shimon ben Gamliel, b and Yishmael, /b i.e., Rabbi Yishmael ben Elisha the High Priest, are slated b for the sword, and their colleagues for killing, and the rest of the people for plunder, and great troubles are destined to befall the people. /b The Gemara relates: b And they also sought to say about Rabbi Yehuda ben Bava, /b when eulogizing him: b Alas pious one, alas humble one, but the moment was disturbed /b and they could not do so. That is because b eulogies are not given for those killed by the monarchy, /b which was Rabbi Yehuda ben Baba’s fate, in order not to arouse the monarchy’s wrath.,§ The mishna taught: b From /b the time b when the /b First b Temple was destroyed the i shamir /i ceased /b to exist. b The Sages taught: /b This b i shamir /i /b is the creature b with which Solomon built the Temple, as it is stated: “For the house, when it was built, was built of whole stone from the quarry” /b (I Kings 6:7). Now b these words /b should be understood exactly b as they are written, /b that King Solomon took whole stones and shaped them by having the i shamir /i do the cutting. This is b the statement of Rabbi Yehuda. /b , b Rabbi Neḥemya said to him: And is it possible to say so? But isn’t it already stated: “All these were costly stones, /b according to the measures of hewn stones, b sawed with saws” /b (II Kings 7:9), which indicates that saws, which are iron implements, were used to shape the stones? b If so, what /b is the meaning when b the verse states: /b “And hammer, ax, and any tool of iron b were not heard in the house when it was being built” /b (I Kings 6:7)? It means b that he would prepare /b the stones b outside /b the Temple Mount using tools, b and bring /b them b inside /b already cut, so that no iron tools were used inside the Temple itself. b Rabbi /b Yehuda HaNasi b said: The statement of Rabbi Yehuda /b that no iron tools were used b appears /b to be correct b with regard to the Temple stones, and the statement of Rabbi Neḥemya /b that tools were used appears to be correct b with regard to the stones of the /b king’s own b house. /b ,The Gemara poses a question: b And /b according to b Rabbi Neḥemya, /b who maintains that they used iron tools even in the cutting of the stones for the Temple, b for what /b purpose b did the i shamir /i come? /b The Gemara answers: b It /b was b necessary for that which is taught /b in a i baraita /i : b These stones /b in the breastplate and ephod, upon which were inscribed the names of the tribes, b they may not be written on with ink, because it is stated: “Like the engravings of a signet” /b (Exodus 28:21), which means the names must be engraved onto the stones. b And they may not be scratched on with a scalpel [ i izemel /i ], because it is stated: “In their full settings” /b (Exodus 28:20), indicating that the stones must be complete and not missing any of their mass.,The i baraita /i continues: b Rather, /b one b writes /b the letters b on them in ink, and shows them, /b i.e., he places the b i shamir /i /b close to the ink markings b from outside, /b without having it touch the stones, b and they split /b open along the lines of the ink b of their own accord, like this fig that splits in the summer without losing anything /b of its mass, b and like this /b field in b a valley that cracks in the rainy season without losing anything /b of its mass. The i shamir /i was used in this way for these engravings., b The Sages taught: This i shamir /i , its size is that of a barleycorn, and it was created in the six days of creation, and nothing hard can withstand it. In what is it kept, /b so that it will not break everything in the vicinity? b They wrap it in tufts [ i sefogin /i ] of wool and place it in a leaden vessel [ i itenei /i ], full of barley bran, /b which is soft and will not be broken by the i shamir /i .,§ b Rabbi Ami says: From /b the time b when the First Temple was destroyed, shiny [ i peranda /i ] silk [ i shira /i ] and white glass ceased /b to exist. b This is also taught /b in a i baraita /i : b From /b the time b when the First Temple was destroyed, shiny silk, white glass, and iron chariots ceased; and some say /b that b even congealed wine that comes from Senir, /b the Hermon, b which is similar to round fig cakes /b after it congeals, ceased to exist as well.,The mishna taught: b And /b the b sweetness of the honeycomb [ i nofet tzufim /i ] /b also ceased when the First Temple was destroyed. The Gemara asks: b What /b is b i nofet tzufim /i ? Rav says: Fine flour that floats /b up and remains b on the top of the sieve [ i nafa /i ], which is similar /b in taste b to dough kneaded with honey and oil. And Levi says /b that i nofet tzufim /i is the term for b two loaves stuck together in an oven, which keep swelling until they reach each other. And Rabbi Yehoshua ben Levi says: This is honey that comes from elevated areas [ i tzipiyya /i ]. /b The Gemara explains: b From where may /b it b be inferred /b that this is what i nofet tzufim /i is? b As Rav Sheshet would translate /b the words: “As the bees do” (Deuteronomy 1:44): b Like the bees spread out and fly all over the world and bring honey from mountainous plants. /b Similarly, Rabbi Yehoshua ben Levi states that honey comes from elevated areas., b We learned /b in a mishna b there /b ( i Makhshirin /i 5:9): b Anything that is poured /b remains b ritually pure. /b In other words, even if a liquid is poured into a ritually impure utensil, the stream of the liquid does not defile the contents that remain in the ritually pure utensil from which they were poured, b apart from i zifim /i honey and wafer /b batter. These substances are too viscous to be considered liquids. The Gemara asks: b What /b is the meaning of b i zifim /i ? Rabbi Yoḥa says: Honey /b of such rare quality that b they /b could b falsify [ i mezayyefin /i ] it, /b by diluting it with other substances, and it would not be noticed. b And Reish Lakish says: /b It is named b after its place, as it is written: “Ziph and Telem and Bealoth” /b (Joshua 15:24)., b Similarly, you /b can b say /b with regard to the verse: b “When the i zifim /i came and said to Saul, does not David /b hide himself with us” (Psalms 54:2). b What is /b the meaning of b i zifim /i , /b mentioned in this verse? b Rabbi Yoḥa says: /b It means b people who /b would b falsify [ i hamzayyefin /i ] their words. And Rabbi Elazar says: /b They are called b after their place, as it is written: “Ziph and Telem and Bealoth.” /b ,§ The mishna states that from the time when the Second Temple was destroyed b men of faith ceased. Rabbi Yitzḥak says: These are people who believe in the Holy One, Blessed be He, /b and place their trust in Him in all their ways. b As it is taught /b in a i baraita /i : b Rabbi Eliezer the Great says /b that b whoever has bread in his basket /b to eat today b and says: What shall I eat tomorrow, /b meaning he does not know how he will acquire bread for tomorrow, b he is nothing other /b than b from those of little faith. /b One must trust in God to provide him with his sustece., b And this is what Rabbi Elazar said: What is /b the meaning of that b which is written: “For who plunders the day of small things” /b (Zechariah 4:10)? b What caused the table, /b i.e., the reward, b of the righteous to be plundered, /b meaning wasted, b in the future? /b It was b the /b small-mindedness b they possessed. /b And what is this small-mindedness? b That they did not believe in the Holy One, Blessed be He, /b with a complete faith. b Rava said: /b Who plunders the day of small things? b These are the small children of the wicked ones of the Jewish people, /b who die young,
23. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •nan Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 45
4a. בניהו בן יהוידע זה סנהדרין ואביתר אלו אורים ותומים,וכן הוא אומר (שמואל ב כ, כג) ובניהו בן יהוידע על הכרתי ועל הפלתי ולמה נקרא שמם כרתי ופלתי כרתי שכורתים דבריהם פלתי שמופלאים בדבריהם ואח"כ שר צבא למלך יואב,אמר רב יצחק בר אדא ואמרי לה אמר רב יצחק בריה דרב אידי מאי קרא (תהלים נז, ט) עורה כבודי עורה הנבל וכנור אעירה שחר.,רבי זירא אמר משה לעולם הוה ידע ודוד נמי הוה ידע,וכיון דדוד הוה ידע כנור למה ליה לאתעורי משנתיה,וכיון דמשה הוה ידע למה ליה למימר כחצות משה קסבר שמא יטעו אצטגניני פרעה ויאמרו משה בדאי הוא דאמר מר למד לשונך לומר איני יודע שמא תתבדה ותאחז,רב אשי אמר בפלגא אורתא דתליסר נגהי ארבסר הוה קאי והכי קאמר משה לישראל אמר הקב"ה למחר כחצות הלילה כי האידנא אני יוצא בתוך מצרים:,(תהלים פו, ב) לדוד שמרה נפשי כי חסיד אני לוי ור' יצחק חד אמר כך אמר דוד לפני הקב"ה רבונו של עולם לא חסיד אני שכל מלכי מזרח ומערב ישנים עד שלש שעות ואני (תהלים קיט, סב) חצות לילה אקום להודות לך,ואידך כך אמר דוד לפני הקב"ה רבונו של עולם לא חסיד אני שכל מלכי מזרח ומערב יושבים אגודות אגודות בכבודם ואני ידי מלוכלכות בדם ובשפיר ובשליא כדי לטהר אשה לבעלה ולא עוד אלא כל מה שאני עושה אני נמלך במפיבשת רבי ואומר לו מפיבשת רבי יפה דנתי יפה חייבתי יפה זכיתי יפה טהרתי יפה טמאתי ולא בושתי,א"ר יהושע בריה דרב אידי מאי קרא (תהלים קיט, מו) ואדברה בעדותיך נגד מלכים ולא אבוש,תנא לא מפיבשת שמו אלא איש בשת שמו ולמה נקרא שמו מפיבשת שהיה מבייש פני דוד בהלכה לפיכך זכה דוד ויצא ממנו כלאב,וא"ר יוחנן לא כלאב שמו אלא דניאל שמו ולמה נקרא שמו כלאב שהיה מכלים פני מפיבשת בהלכה,ועליו אמר שלמה בחכמתו (משלי כג, טו) בני אם חכם לבך ישמח לבי גם אני ואומר (משלי כז, יא) חכם בני ושמח לבי ואשיבה חורפי דבר.,ודוד מי קרי לנפשיה חסיד והכתיב (תהלים כז, יג) לולא האמנתי לראות בטוב ה' בארץ חיים ותנא משמיה דרבי יוסי למה נקוד על לולא אמר דוד לפני הקב"ה רבש"ע מובטח אני בך שאתה משלם שכר טוב לצדיקים לעתיד לבוא אבל איני יודע אם יש לי חלק ביניהם אם לאו,שמא יגרום החטא,כדר' יעקב בר אידי דר' יעקב בר אידי רמי כתיב (בראשית כח, טו) והנה אנכי עמך ושמרתיך בכל אשר תלך וכתיב (בראשית לב, ח) ויירא יעקב מאד אמר שמא יגרום החטא,כדתניא (שמות טו, טז) עד יעבור עמך ה' עד יעבור עם זו קנית,עד יעבור עמך ה' זו ביאה ראשונה עד יעבור עם זו קנית זו ביאה שנייה מכאן אמרו חכמים ראוים היו ישראל ליעשות להם נס בימי עזרא כדרך שנעשה להם בימי יהושע בן נון אלא שגרם החטא:,וחכ"א עד חצות: חכמים כמאן סבירא להו אי כרבי אליעזר סבירא להו לימרו כרבי אליעזר 4a. b Benayahu ben Yehoyada /b corresponds to b the Sanhedrin, /b since he was the head of the Sanhedrin, and b Evyatar /b corresponds to b the i Urim VeTummim /i , /b as Evyatar ben Ahimelekh the priest would oversee inquiries directed to the i Urim VeTummim /i (see I Samuel 23:9)., b And so it says /b regarding Benayahu ben Yehoyada’s position as head of the Sanhedrin: b “And Benayahu ben Yehoyada was over the i Kereti /i and over the i Peleti /i ” /b (II Samuel 20:23). b And why was /b the Sanhedrin b called i Kereti UPeleti /i ? /b It was called b i Kereti /i /b because b they were decisive [ i koretim /i ] in their pronouncements. /b It was called b i Peleti /i /b because b their pronouncements /b and wisdom b were wondrous [ i mufla’im /i ] /b . The head of the i Kereti UPeleti /i was the head of the Sanhedrin. According to the order of the verse, upon being instructed by King David to go to war, the Sages first consulted with Ahitophel, then with the Sanhedrin, then they would ask the i Urim VeTummim /i , b and /b only b thereafter /b was b the general of the king’s army, Yoav, /b given the command to ready the military for battle., b Rav Yitzḥak bar Adda, and some say Rav Yitzḥak, son of Rav Idi, said: /b From b what verse /b is it derived that David’s lyre would wake him at midnight? b “Awake, my glory; awake, harp and lyre; I will wake the dawn” /b (Psalms 57:9). This means that the playing lyre has already woken, and now I must engage in Torah study until dawn., b Rabbi Zeira /b offered a different solution to the question of whether Moses and David knew exactly when it was midnight and b said: /b Moses b certainly knew /b when it was midnight, b and David also knew. /b ,The Gemara asks: b If David knew, /b then b why did he need the lyre? /b The Gemara answers: He needed the lyre b to wake him from his sleep. /b ,Similarly with regard to Moses, b since Moses knew /b the precise moment of midnight, b why did he say: About midnight, /b instead of: At midnight? Moses did so because he b maintained: Lest Pharaoh’s astrologers err /b and believe midnight to be earlier. Since no disaster would have occurred, b they would say: Moses is a liar. /b Moses spoke in accordance with the principle b articulated by the Master: Accustom your tongue to say: I do not know, lest you become entangled in /b a web of b deceit. /b , b Rav Ashi said: /b This question is unfounded, as Moses b was standing at midnight of the thirteenth, leading into the fourteenth, /b when he pronounced his prophecy, b and Moses told Israel /b that b the Holy One, Blessed be He, said /b that b tomorrow, /b at the exact time b like midnight tonight, I will go out into the midst of Egypt. /b This indicates that the passage should not be understood to mean about midnight, an approximation; but rather, like midnight, as a comparison, likening midnight tomorrow to midnight tonight.,The Gemara further explores King David’s character. It is said: “A prayer b of David…Keep my soul, for I am pious” /b (Psalms 86:1–2). Levi and Rabbi Yitzḥak debated the meaning of this verse and how David’s piety is manifest in the fact that he went beyond his fundamental obligations. b One said: /b David’s declaration of piety referred to his awakening during the night to pray, and b so said David before the Holy One, Blessed be He: Master of the Universe, am I not pious? As all of the kings of the East and the West sleep until the third hour /b of the day, b but /b although I am a king like them, b “At midnight I rise to give thanks” /b (Psalms 119:62)., b And the other /b Sage said: b David said the following before the Holy One, Blessed be He: Master of the Universe, am I not pious? For all of the kings of the East and the West sit in groups /b befitting b their honored /b status, but I sit as a judge who issues rulings for the people. Women come with questions of ritual impurity and b my hands become soiled with /b their b blood /b as I labor to determine whether or not it is blood of impurity and she has menstruating woman status, b and /b with b a fetus that miscarried /b at a stage of development before it was clear whether or not it is considered a birth, b and /b with b placenta, /b which women sometimes discharge unrelated to the birth of a child (see Leviticus 15:19–30 with regard to blood, and 12:1–8 with regard to miscarriage and placenta). King David went to all this trouble b in order to render a woman ritually pure /b and consequently permitted b to her husband. /b If, after examination, a Sage declares the woman ritually pure, she is permitted to be with her husband, which leads to increased love and affection, and ultimately to procreation (Rabbi Yoshiyahu Pinto). b And not only /b do I engage in activity considered to be beneath the station of a king, b but I consult my teacher, Mefivoshet, /b son of King Saul’s son, Jonathan, with regard to b everything that I do. I say to him: Mefivoshet, my teacher, did I decide properly? Did I convict properly? Did I acquit properly? Did I rule /b ritually b pure properly? Did I rule /b ritually b impure properly? And I was not embarrassed. /b Forgoing royal dignity should make me worthy to be called pious., b Rav Yehoshua, son of Rav Idi, said: What verse /b alludes to this? b “And I speak Your testimonies before kings and I will not be ashamed” /b (Psalms 119:46). This verse alludes both to David’s commitment to Torah, in contrast to the kings of the East and the West, as well as to the fact that he was not ashamed to discuss matters of Torah with Mefivoshet, a descendant of kings. David was not afraid to have his mistakes corrected by Mefivoshet., b It was taught /b in a i Tosefta /i from a tannaitic tradition: b His name was not Mefivoshet, but rather Ish Boshet was his name. Why was /b Ish Boshet b referred to as Mefivoshet? Because he would embarrass [ i mevayesh /i ] David in matters of i halakha /i /b . According to this approach, Mefivoshet is an abbreviation of i boshet panim /i , embarrassment. b Because /b David was not embarrassed to admit his errors, b he merited that Kilav, /b who, according to tradition, was exceedingly wise, b would descend from him. /b , b Rabbi Yoḥa said: His name was not Kilav; rather, his name was Daniel, /b as it appears in a different list of David’s descendants. b Why was he called Kilav? Because he would embarrass [ i makhlim /i ] Mefivoshet, /b the teacher or authority figure [av] b in matters of i halakha. /i /b , b In his /b book of b wisdom, Solomon said /b about this wise son: b “My son, if your heart is wise, my heart will be glad, even mine” /b (Proverbs 23:15), as David enjoyed witnessing his son Kilav develop into a Torah luminary to the extent that Kilav was able to respond to Mefivoshet. b And /b Solomon b says /b about Kilav: b “Be wise, my son, and make my heart glad, that I may respond to those who taunt me” /b (Proverbs 27:11).,With regard to David’s statement, “Keep my soul, for I am pious,” the Gemara asks: b Did David call himself pious? Isn’t it written: “If I had not [ i luleh /i /b ] b believed to look upon the goodness of the Lord in the land of the living” /b (Psalms 27:13). The dots that appear over the word i luleh /i in the text indicate doubt and uncertainty of his piety, and whether he was deserving of a place in the land of the living (see i Avot DeRabbi Natan /i 34). b In the name of Rabbi Yosei, it was taught /b in a i Tosefta /i : b Why /b do b dots /b appear b over the word i luleh /i , /b as if there are some reservations? Because b David said before the Holy One, Blessed be He: Master of the Universe. I /b have every b confidence in You that You grant an excellent reward to the righteous in the World-to-Come /b since God’s ultimate goodness is manifest in the land of eternal life, b but /b I still harbor uncertainty with regard to myself, and b I do not know whether or not I /b definitely b have a portion among them. /b In any case, apparently David was uncertain whether or not he deserved to receive a portion of God’s reward for the righteous; how, then, could he characterize himself as pious?,The Gemara responds: His concern does not prove anything, as King David knew that he was pious. He was simply concerned b lest a transgression /b that he might commit in the future b will cause /b him to lose his opportunity to look upon the goodness of the Lord in the land of the living.,The Gemara cites a proof that there is room for one to fear lest he commit a transgression in the future b in accordance with /b the opinion of b Rabbi Ya’akov bar Idi, as Rabbi Ya’akov bar Idi raised a contradiction /b between two verses. b It is written /b that God told Jacob in his vision of the ladder: b “Behold, I am with you and I guard you wherever you go” /b (Genesis 28:15), yet when Jacob returned to Canaan and realized that Esau was coming to greet him, b it is written: “And Jacob became very afraid, /b and he was pained” (Genesis 32:8). Why did Jacob not rely on God’s promise? Jacob had concerns and b said /b to himself: b Lest a transgression /b that I might have committed after God made His promise to me b will cause /b God to revoke His promise of protection.,Apparently, at times, transgression does cause God’s promise to go unfulfilled, b as it was taught /b explicitly in a i baraita /i with regard to the ostensibly redundant language in a verse in the Song of the Sea: b “Until Your people will cross, Lord, until the people You have acquired will cross. /b You bring them in and plant them in the mountain of Your inheritance, the place, Lord, which You made for Your dwelling” (Exodus 15:16–17).,The Gemara interprets homiletically that b until Your people will cross /b refers to the b first entry /b into Eretz Yisrael during the time of Joshua, while b until the people You have acquired pass over /b refers to the b second entry /b following the exile in Babylonia. b Based on /b the juxtaposition of these two entries in this single verse, b the Sages said: Israel was worthy of having a miracle performed on its /b behalf b in the time of Ezra /b the scribe, just b as /b one b was performed on their /b behalf b in the time of Joshua bin Nun. However, transgression caused /b the absence of a miracle.,The Gemara returns to explain what we learned in the mishna: b And the Rabbis say: /b The time for the recitation of the evening i Shema /i is b until midnight. /b The Gemara asks: b In accordance with whose /b opinion b do they hold /b in explaining the verse: “When you lie down”? b If /b they explain this verse b in accordance with /b the opinion of b Rabbi Eliezer, /b who says that “when you lie down” is the time when people customarily go to sleep, then b let /b the Rabbis also b say /b that the time for the recitation of i Shema /i extends, b in accordance with /b the opinion of b Rabbi Eliezer, /b until the end of the first watch.
24. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •editing / editors Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 232
14b. שברי לוחות שמונחים בארון ואי ס"ד ס"ת הקיפו ו' טפחים מכדי כל שיש בהקיפו שלשה טפחים יש בו רוחב טפח וכיון דלאמצעיתו נגלל נפיש ליה מתרי טפחא רווחא דביני ביני בתרי פושכי היכי יתיב,אמר רב אחא בר יעקב ספר עזרה לתחלתו הוא נגלל ואכתי תרי בתרי היכי יתיב אמר רב אשי דכריך ביה פורתא וכרכיה לעיל,ור' יהודה מקמי דליתי ארגז ספר תורה היכי הוה יתיב דפא הוה נפיק מיניה ויתיב עילוה ספר תורה ור"מ האי מצד ארון מאי עביד ליה ההוא מיבעי ליה דמתנח ליה מצד ולא מתנח ביני לוחי ולעולם בגויה מן הצד,ור"מ עמודין היכא הוו קיימי מבראי ור"מ שברי לוחות דמונחין בארון מנא ליה נפקא ליה מדרב הונא דאמר רב הונא מאי דכתיב (שמואל ב ו, ב) אשר נקרא שם שם ה' צבאות יושב הכרובים עליו מלמד שלוחות ושברי לוחות מונחים בארון,ואידך ההוא מבעי ליה לכדרבי יוחנן ד"ר יוחנן א"ר שמעון בן יוחאי מלמד שהשם וכל כינויו מונחין בארון,ואידך נמי מיבעי ליה להכי אין הכי נמי אלא שברי לוחות דמונחין בארון מנא ליה נפקא ליה מדתני רב יוסף דתני רב יוסף (דברים י, ב) אשר שברת ושמתם מלמד שהלוחות ושברי לוחות מונחין בארון,ואידך ההוא מיבעי ליה לכדריש לקיש דאמר ר"ל אשר שברת אמר לו הקב"ה למשה יישר כחך ששברת:,תנו רבנן סדרן של נביאים יהושע ושופטים שמואל ומלכים ירמיה ויחזקאל ישעיה ושנים עשר מכדי הושע קדים דכתיב (הושע א, ב) תחלת דבר ה' בהושע וכי עם הושע דבר תחלה והלא ממשה ועד הושע כמה נביאים היו וא"ר יוחנן שהיה תחלה לארבעה נביאים שנתנבאו באותו הפרק ואלו הן הושע וישעיה עמוס ומיכה וליקדמיה להושע ברישא,כיון דכתיב נבואתיה גבי חגי זכריה ומלאכי וחגי זכריה ומלאכי סוף נביאים הוו חשיב ליה בהדייהו וליכתביה לחודיה וליקדמיה איידי דזוטר מירכס,מכדי ישעיה קדים מירמיה ויחזקאל ליקדמיה לישעיה ברישא כיון דמלכים סופיה חורבנא וירמיה כוליה חורבנא ויחזקאל רישיה חורבנא וסיפיה נחמתא וישעיה כוליה נחמתא סמכינן חורבנא לחורבנא ונחמתא לנחמתא:,סידרן של כתובים רות וספר תהלים ואיוב ומשלי קהלת שיר השירים וקינות דניאל ומגילת אסתר עזרא ודברי הימים ולמאן דאמר איוב בימי משה היה ליקדמיה לאיוב ברישא אתחולי בפורענותא לא מתחלינן רות נמי פורענות היא פורענות דאית ליה אחרית דאמר רבי יוחנן למה נקרא שמה רות שיצא ממנה דוד שריוהו להקב"ה בשירות ותושבחות,ומי כתבן משה כתב ספרו ופרשת בלעם ואיוב יהושע כתב ספרו ושמונה פסוקים שבתורה שמואל כתב ספרו ושופטים ורות דוד כתב ספר תהלים על ידי עשרה זקנים ע"י אדם הראשון על ידי מלכי צדק ועל ידי אברהם וע"י משה ועל ידי הימן וע"י ידותון ועל ידי אסף 14b. b the broken pieces of the /b first set of b tablets, which were placed in the Ark. /b Having cited the i baraita /i , the Gemara now presents its objection to what was taught earlier with regard to the dimensions of a Torah scroll: b And if it should enter your mind /b to say, as Rabbi Yehuda HaNasi held, that b the circumference of a Torah scroll is six handbreadths, now since any /b cylindrical object b having a circumference of three handbreadths has a diameter of one handbreadth, /b a Torah scroll with a circumference of six handbreadths has a diameter of two handbreadths. b And since /b a Torah scroll b is wound to the middle, /b since it is rolled from both sides, b it /b must take up b more than two handbreadths /b due to b the space between /b the sheets of parchment and the double rolling. According to Rabbi Meir, who says that the Torah scroll was placed inside the ark, b how did /b the scroll b fit in /b the remaining b two handbreadths [ i pushkei /i ] /b of space in the Ark?, b Rav Aḥa bar Ya’akov said: The scroll of the /b Temple b courtyard, /b which was kept in the Ark, b was wound to its beginning, /b i.e., it had only a single pole, so that its circumference was only two handbreadths. The Gemara asks: b But still, how does /b an item b that is two /b handbreadths wide b fit into /b a space that is precisely b two /b handbreadths? It would be impossible to fit it in. b Rav Ashi said: A small section /b of the scroll b was wound /b separately b and /b then b placed on top /b of the scroll.,Having concluded its current discussion, the Gemara now addresses the details of the aforementioned i baraita /i and asks: b And /b according to b Rabbi Yehuda, /b who says that the Torah scroll rested on the chest that came from the Philistines, b where was the Torah scroll placed before the chest arrived? /b The Gemara answers: b A shelf protruded from /b the Ark b and the Torah scroll rested on it. /b The Gemara asks: b And /b according to b Rabbi Meir, /b who says that the Torah scroll rested inside the Ark, b what does he do with this /b verse: “Take this Torah scroll and put it b at the side of the Ark” /b (Deuteronomy 31:26)? The Gemara answers: b He requires /b that verse to teach b that /b the Torah scroll b was placed at the side /b of the tablets, b and that it was not placed between /b the two b tablets, but /b it was b actually /b placed b inside /b the Ark b at the side /b of the tablets.,The Gemara asks: b And /b according to b Rabbi Meir, where were the /b silver b columns placed? /b The Gemara answers: b Outside /b the Ark. The Gemara further asks: b And from where does Rabbi Meir /b derive that b the broken pieces of the /b first set of b tablets were placed in the Ark, /b as the verse from which Rabbi Yehuda learns this: “There was nothing in the Ark except” (I Kings 8:9), is needed by Rabbi Meir to teach that the Torah scroll was placed there? The Gemara answers: b He derives /b this point b from what Rav Huna /b expounded, b as Rav Huna says: What /b is the meaning of that b which is written: /b “The Ark of God, b whereupon is called the Name, the name of the Lord of hosts that sits upon the cherubs” /b (II Samuel 6:2)? The phrase “the name, the name of the Lord” b teaches that /b both b the /b second b tablets and the broken pieces of the /b first set of b tablets were placed in the Ark. /b ,The Gemara asks: b And /b what does b the other /b Sage, i.e., Rabbi Yehuda, derive from this verse? The Gemara responds: b He requires /b that text b for /b that b which Rabbi Yoḥa /b says, b as Rabbi Yoḥa says /b that b Rabbi Shimon ben Yoḥai says: /b This b teaches that the /b ineffable b name /b of God b and all of His appellations were placed in the Ark. /b ,The Gemara inquires: b And /b doesn’t b the other /b Sage, Rabbi Meir, b also require it for that? /b The Gemara answers: b Yes, /b it b is indeed so. Rather, from where does he /b derive that b the broken pieces of the /b first set of b tablets were placed in the Ark? /b The Gemara expounds: b He derives /b this b from /b that b which Rav Yosef taught, as Rav Yosef taught /b a i baraita /i : The verses state: “At that time the Lord said to me: Hew for yourself two tablets of stone like the first…and I will write on the tablets the words that were on the first tablets, b which you broke, and you shall put them /b in the Ark” (Deuteronomy 10:1–2). b This teaches that /b both b the /b second set of b tablets and the broken pieces of the /b first set of b tablets were placed in the Ark. /b ,The Gemara asks: b And /b what does b the other /b one, Rabbi Yehuda, learn from this verse? The Gemara answers: b He requires it for /b that b which Reish Lakish /b teaches, b as Reish Lakish says: /b What is the meaning of that which is stated: “The first tablets, b which you broke [ i asher shibbarta /i ]”? /b These words allude to the fact that God approved of Moses’ action, as if b the Holy One, Blessed be He, said to Moses: May your strength be straight [ i yishar koḥakha /i ] because you broke /b them.,§ b The Sages taught: The order of the /b books of the b Prophets /b when they are attached together is as follows: b Joshua and Judges, Samuel and Kings, Jeremiah and Ezekiel, /b and b Isaiah and the Twelve /b Prophets. The Gemara asks: b Consider: Hosea preceded /b some of the other prophets whose books are included in the Bible, b as it is written: “The Lord spoke first to Hosea” /b (Hosea 1:2). At first glance this verse is difficult: b But did God speak first with Hosea, /b and not with any other prophet before him? b Weren’t there many prophets between Moses and Hosea? And Rabbi Yoḥa says: He was the first of four prophets who prophesied in that period, and they were: Hosea and Isaiah, Amos and Micah. /b Accordingly, Hosea preceded those three prophets; b and /b the book of b Hosea /b as well b should precede /b the books of those prophets.,The Gemara answers: b Since his prophecy is written together with /b those of b Haggai, Zechariah, and Malachi /b in one book of the Twelve Prophets, b and Haggai, Zechariah, and Malachi were the last of the prophets, he is counted with them. /b The Gemara inquires: b But let /b the book of Hosea b be written separately and let it precede /b the others. The Gemara answers: Were it written separately, b since it is small it would be lost. /b ,The Gemara further asks: b Consider: Isaiah preceded Jeremiah and Ezekiel; let /b the book of b Isaiah precede /b the books of those other prophets. The Gemara answers: b Since /b the book of b Kings ends with the destruction /b of the Temple, b and /b the book of b Jeremiah /b deals b entirely with /b prophecies of b the destruction, and /b the book of b Ezekiel begins with the destruction /b of the Temple b but ends with consolation /b and the rebuilding of the Temple, b and Isaiah /b deals b entirely with consolation, /b as most of his prophecies refer to the redemption, b we juxtapose destruction to destruction and consolation to consolation. /b This accounts for the order: Jeremiah, Ezekiel, and Isaiah.,The i baraita /i continues: b The order of the Writings /b is: b Ruth and the book of Psalms, and Job and Proverbs; Ecclesiastes, Song of Songs, and Lamentations; Daniel and the Scroll of Esther; /b and b Ezra and Chronicles. /b The Gemara asks: b And according to the one who says /b that b Job /b lived b in the time of Moses, let /b the book of b Job precede /b the others. The Gemara answers: b We do not begin with suffering, /b i.e., it is inappropriate to start the Writings with a book that deals so extensively with suffering. The Gemara asks: But the book of b Ruth, /b with which the Writings opens, b is also /b about b suffering, /b since it describes the tragedies that befell the family of Elimelech. The Gemara answers: This is b suffering which has a future /b of hope and redemption. b As Rabbi Yoḥa says: Why was she named Ruth, /b spelled i reish /i , i vav /i , i tav /i ? Because there b descended from her David who sated, /b a word with the root i reish /i , i vav /i , i heh /i , b the Holy One, Blessed be He, with songs and praises. /b ,The i baraita /i now considers the authors of the biblical books: b And who wrote /b the books of the Bible? b Moses wrote his own book, /b i.e., the Torah, b and the portion of Balaam /b in the Torah, b and /b the book of b Job. Joshua wrote his own book and eight verses in the Torah, /b which describe the death of Moses. b Samuel wrote his own book, /b the book of b Judges, and /b the book of b Ruth. David wrote the book of Psalms by means of ten elders /b of previous generations, assembling a collection that included compositions of others along with his own. He included psalms authored b by Adam the first /b man, b by Melchizedek /b king of Salem, b and by Abraham, and by Moses, and by Heman, and by Jeduthun, and by Asaph, /b
25. Quran, Quran, 2.129, 2.251, 3.48, 5.43-5.50, 5.110, 17.39, 21.80, 31.12-31.19, 33.34, 34.10, 38.18-38.26 (7th cent. CE - 7th cent. CE)  Tagged with subjects: •editing / editors Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 277, 280, 283, 286
2.129. رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولًا مِنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِكَ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُزَكِّيهِمْ إِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ 2.251. فَهَزَمُوهُمْ بِإِذْنِ اللَّهِ وَقَتَلَ دَاوُودُ جَالُوتَ وَآتَاهُ اللَّهُ الْمُلْكَ وَالْحِكْمَةَ وَعَلَّمَهُ مِمَّا يَشَاءُ وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَفَسَدَتِ الْأَرْضُ وَلَكِنَّ اللَّهَ ذُو فَضْلٍ عَلَى الْعَالَمِينَ 3.48. وَيُعَلِّمُهُ الْكِتَابَ وَالْحِكْمَةَ وَالتَّوْرَاةَ وَالْإِنْجِيلَ 5.43. وَكَيْفَ يُحَكِّمُونَكَ وَعِنْدَهُمُ التَّوْرَاةُ فِيهَا حُكْمُ اللَّهِ ثُمَّ يَتَوَلَّوْنَ مِنْ بَعْدِ ذَلِكَ وَمَا أُولَئِكَ بِالْمُؤْمِنِينَ 5.44. إِنَّا أَنْزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُوا لِلَّذِينَ هَادُوا وَالرَّبَّانِيُّونَ وَالْأَحْبَارُ بِمَا اسْتُحْفِظُوا مِنْ كِتَابِ اللَّهِ وَكَانُوا عَلَيْهِ شُهَدَاءَ فَلَا تَخْشَوُا النَّاسَ وَاخْشَوْنِ وَلَا تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلًا وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الْكَافِرُونَ 5.45. وَكَتَبْنَا عَلَيْهِمْ فِيهَا أَنَّ النَّفْسَ بِالنَّفْسِ وَالْعَيْنَ بِالْعَيْنِ وَالْأَنْفَ بِالْأَنْفِ وَالْأُذُنَ بِالْأُذُنِ وَالسِّنَّ بِالسِّنِّ وَالْجُرُوحَ قِصَاصٌ فَمَنْ تَصَدَّقَ بِهِ فَهُوَ كَفَّارَةٌ لَهُ وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الظَّالِمُونَ 5.46. وَقَفَّيْنَا عَلَى آثَارِهِمْ بِعِيسَى ابْنِ مَرْيَمَ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ مِنَ التَّوْرَاةِ وَآتَيْنَاهُ الْإِنْجِيلَ فِيهِ هُدًى وَنُورٌ وَمُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ مِنَ التَّوْرَاةِ وَهُدًى وَمَوْعِظَةً لِلْمُتَّقِينَ 5.47. وَلْيَحْكُمْ أَهْلُ الْإِنْجِيلِ بِمَا أَنْزَلَ اللَّهُ فِيهِ وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الْفَاسِقُونَ 5.48. وَأَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ مِنَ الْكِتَابِ وَمُهَيْمِنًا عَلَيْهِ فَاحْكُمْ بَيْنَهُمْ بِمَا أَنْزَلَ اللَّهُ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ عَمَّا جَاءَكَ مِنَ الْحَقِّ لِكُلٍّ جَعَلْنَا مِنْكُمْ شِرْعَةً وَمِنْهَاجًا وَلَوْ شَاءَ اللَّهُ لَجَعَلَكُمْ أُمَّةً وَاحِدَةً وَلَكِنْ لِيَبْلُوَكُمْ فِي مَا آتَاكُمْ فَاسْتَبِقُوا الْخَيْرَاتِ إِلَى اللَّهِ مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ 5.49. وَأَنِ احْكُمْ بَيْنَهُمْ بِمَا أَنْزَلَ اللَّهُ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ وَاحْذَرْهُمْ أَنْ يَفْتِنُوكَ عَنْ بَعْضِ مَا أَنْزَلَ اللَّهُ إِلَيْكَ فَإِنْ تَوَلَّوْا فَاعْلَمْ أَنَّمَا يُرِيدُ اللَّهُ أَنْ يُصِيبَهُمْ بِبَعْضِ ذُنُوبِهِمْ وَإِنَّ كَثِيرًا مِنَ النَّاسِ لَفَاسِقُونَ 17.39. ذَلِكَ مِمَّا أَوْحَى إِلَيْكَ رَبُّكَ مِنَ الْحِكْمَةِ وَلَا تَجْعَلْ مَعَ اللَّهِ إِلَهًا آخَرَ فَتُلْقَى فِي جَهَنَّمَ مَلُومًا مَدْحُورًا 31.12. وَلَقَدْ آتَيْنَا لُقْمَانَ الْحِكْمَةَ أَنِ اشْكُرْ لِلَّهِ وَمَنْ يَشْكُرْ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ وَمَنْ كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ حَمِيدٌ 31.13. وَإِذْ قَالَ لُقْمَانُ لِابْنِهِ وَهُوَ يَعِظُهُ يَا بُنَيَّ لَا تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ 31.14. وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْنًا عَلَى وَهْنٍ وَفِصَالُهُ فِي عَامَيْنِ أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ إِلَيَّ الْمَصِيرُ 31.15. وَإِنْ جَاهَدَاكَ عَلَى أَنْ تُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا وَاتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَيَّ ثُمَّ إِلَيَّ مَرْجِعُكُمْ فَأُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ 31.16. يَا بُنَيَّ إِنَّهَا إِنْ تَكُ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ فَتَكُنْ فِي صَخْرَةٍ أَوْ فِي السَّمَاوَاتِ أَوْ فِي الْأَرْضِ يَأْتِ بِهَا اللَّهُ إِنَّ اللَّهَ لَطِيفٌ خَبِيرٌ 31.17. يَا بُنَيَّ أَقِمِ الصَّلَاةَ وَأْمُرْ بِالْمَعْرُوفِ وَانْهَ عَنِ الْمُنْكَرِ وَاصْبِرْ عَلَى مَا أَصَابَكَ إِنَّ ذَلِكَ مِنْ عَزْمِ الْأُمُورِ 31.18. وَلَا تُصَعِّرْ خَدَّكَ لِلنَّاسِ وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ 31.19. وَاقْصِدْ فِي مَشْيِكَ وَاغْضُضْ مِنْ صَوْتِكَ إِنَّ أَنْكَرَ الْأَصْوَاتِ لَصَوْتُ الْحَمِيرِ 33.34. وَاذْكُرْنَ مَا يُتْلَى فِي بُيُوتِكُنَّ مِنْ آيَاتِ اللَّهِ وَالْحِكْمَةِ إِنَّ اللَّهَ كَانَ لَطِيفًا خَبِيرًا 38.18. إِنَّا سَخَّرْنَا الْجِبَالَ مَعَهُ يُسَبِّحْنَ بِالْعَشِيِّ وَالْإِشْرَاقِ 38.19. وَالطَّيْرَ مَحْشُورَةً كُلٌّ لَهُ أَوَّابٌ 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 38.26. يَا دَاوُودُ إِنَّا جَعَلْنَاكَ خَلِيفَةً فِي الْأَرْضِ فَاحْكُمْ بَيْنَ النَّاسِ بِالْحَقِّ وَلَا تَتَّبِعِ الْهَوَى فَيُضِلَّكَ عَنْ سَبِيلِ اللَّهِ إِنَّ الَّذِينَ يَضِلُّونَ عَنْ سَبِيلِ اللَّهِ لَهُمْ عَذَابٌ شَدِيدٌ بِمَا نَسُوا يَوْمَ الْحِسَابِ