1. Hebrew Bible, Song of Songs, 4.12 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Origen, and Jewish-Christian exegesis โข exegesis
Found in books: Ashbrook Harvey et al (2015) 235; Werline et al. (2008) 111
4.12. ืึผึทื ื ึธืขืึผื ืึฒืึนืชึดื ืึทืึผึธื ืึผึทื ื ึธืขืึผื ืึทืขึฐืึธื ืึธืชืึผืื''. None | 4.12. A garden shut up is my sister, my bride; A spring shut up, a fountain sealed.''. None |
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2. Hebrew Bible, Deuteronomy, 4.2, 4.9, 4.12, 4.19, 6.4-6.5, 11.13, 13.14, 17.11, 18.15, 19.16-19.21, 21.10-21.12, 22.1-22.3, 23.8, 33.1 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Akedah (binding of Isaac), transformation into normative text, through rabbinic exegesis โข Alexandrian exegesis โข Bible, texts and exegesis relating to Egypt โข Biblical commentaries and exegesis โข Exegesis โข Exegesis, exegetical, interpretation of Scripture โข Exegesis, heresy as erroneous exegesis โข Exegesis, in Irenaeus โข Exegesis, in Theophilus โข Exegesis, midrash โข Exegesis, sectarian โข Exegesis, tannaitic โข Exegesis,, Concrete Exegesis โข Exegesis,, Midrashic Developments โข Exegesis,, Plain Sense โข Exegesis,, and Mythmaking โข Intercultural exegesis โข Irenaeus, criticism of heretical exegesis generally โข Josephus, biblical exegesis shaped by a legal-political philosophy โข Song of Songs piyyutim, as exegesis โข allฤgoria, allegorical exegesis of Scripture โข exegesis โข exegesis, allegorical โข exegesis, non-literal โข innovation through exegesis in rabbinic sources โข innovation through exegesis in rabbinic sources, through legislation in rabbinic sources
Found in books: Berglund Crostini and Kelhoffer (2022) 123; Boulluec (2022) 218, 261, 262, 488; Boustan Janssen and Roetzel (2010) 200; Brooke et al (2008) 122, 252, 257; Fishbane (2003) 104, 221; Flatto (2021) 93; Frey and Levison (2014) 198; Hasan Rokem (2003) 45; Hayes (2015) 289, 322; Hirshman (2009) 38, 40, 42; Kanarek (2014) 53; Lieber (2014) 54; Ruzer (2020) 114, 222; Salvesen et al (2020) 92, 151, 169, 602, 603, 604, 605; Schiffman (1983) 71, 86, 91, 120, 121, 123, 124, 125, 181; ฤernuลกkovรก (2016) 18, 27, 76, 98, 303, 305, 309, 312
4.2. ืึฐืึถืชึฐืึถื ืึธืงึทื ืึฐืืึธื ืึทืึผืึนืฆึดื ืึถืชึฐืึถื ืึดืึผืึผืจ ืึทืึผึทืจึฐืึถื ืึดืึผึดืฆึฐืจึธืึดื ืึดืึฐืืึนืช ืืึน ืึฐืขึทื ื ึทืึฒืึธื ืึผึทืึผืึนื ืึทืึผึถืื
4.2. ืึนื ืชึนืกึดืคืึผ ืขึทืึพืึทืึผึธืึธืจ ืึฒืฉืึถืจ ืึธื ึนืึดื ืึฐืฆึทืึผึถื ืึถืชึฐืึถื ืึฐืึนื ืชึดืึฐืจึฐืขืึผ ืึดืึผึถื ึผืึผ ืึดืฉืึฐืึนืจ ืึถืชึพืึดืฆึฐืึบืช ืึฐืืึธื ืึฑืึนืึตืืึถื ืึฒืฉืึถืจ ืึธื ึนืึดื ืึฐืฆึทืึผึถื ืึถืชึฐืึถืื
4.9. ืจึทืง ืึดืฉืึผึธืึถืจ ืึฐืึธ ืึผืฉืึฐืึนืจ ื ึทืคึฐืฉืึฐืึธ ืึฐืึนื ืคึผึถืึพืชึผึดืฉืึฐืึผึทื ืึถืชึพืึทืึผึฐืึธืจึดืื ืึฒืฉืึถืจึพืจึธืืึผ ืขึตืื ึถืืึธ ืึผืคึถืึพืึธืกืึผืจืึผ ืึดืึผึฐืึธืึฐืึธ ืึผึนื ืึฐืึตื ืึทืึผึถืืึธ ืึฐืืึนืึทืขึฐืชึผึธื ืึฐืึธื ึถืืึธ ืึฐืึดืึฐื ึตื ืึธื ึถืืึธื
4.12. ืึทืึฐืึทืึผึตืจ ืึฐืืึธื ืึฒืึตืืึถื ืึดืชึผืึนืึฐ ืึธืึตืฉื ืงืึนื ืึผึฐืึธืจึดืื ืึทืชึผึถื ืฉืึนืึฐืขึดืื ืึผืชึฐืืึผื ึธื ืึตืื ึฐืึถื ืจึนืึดืื ืืึผืึธืชึดื ืงืึนืื
4.19. ืึผืคึถืึพืชึผึดืฉืึผึธื ืขึตืื ึถืืึธ ืึทืฉืึผึธืึทืึฐืึธื ืึฐืจึธืึดืืชึธ ืึถืชึพืึทืฉืึผึถืึถืฉื ืึฐืึถืชึพืึทืึผึธืจึตืึท ืึฐืึถืชึพืึทืึผืึนืึธืึดืื ืึผึนื ืฆึฐืึธื ืึทืฉืึผึธืึทืึดื ืึฐื ึดืึผึทืึฐืชึผึธ ืึฐืึดืฉืึฐืชึผึทืึฒืึดืืชึธ ืึธืึถื ืึทืขึฒืึทืึฐืชึผึธื ืึฒืฉืึถืจ ืึธืึทืง ืึฐืืึธื ืึฑืึนืึถืืึธ ืึนืชึธื ืึฐืึนื ืึธืขึทืึผึดืื ืชึผึทืึทืช ืึผึธืึพืึทืฉืึผึธืึธืึดืื
6.4. ืฉืึฐืึทืข ืึดืฉืึฐืจึธืึตื ืึฐืืึธื ืึฑืึนืึตืื ืึผ ืึฐืืึธื ืึถืึธืื 6.5. ืึฐืึธืึทืึฐืชึผึธ ืึตืช ืึฐืืึธื ืึฑืึนืึถืืึธ ืึผึฐืึธืึพืึฐืึธืึฐืึธ ืึผืึฐืึธืึพื ึทืคึฐืฉืึฐืึธ ืึผืึฐืึธืึพืึฐืึนืึถืึธื
11.13. ืึฐืึธืึธื ืึดืึพืฉืึธืึนืขึท ืชึผึดืฉืึฐืึฐืขืึผ ืึถืึพืึดืฆึฐืึบืชึทื ืึฒืฉืึถืจ ืึธื ึนืึดื ืึฐืฆึทืึผึถื ืึถืชึฐืึถื ืึทืึผืึนื ืึฐืึทืึฒืึธื ืึถืชึพืึฐืืึธื ืึฑืึนืึตืืึถื ืึผืึฐืขึธืึฐืืึน ืึผึฐืึธืึพืึฐืึทืึฐืึถื ืึผืึฐืึธืึพื ึทืคึฐืฉืึฐืึถืื
13.14. ืึธืฆึฐืืึผ ืึฒื ึธืฉืึดืื ืึผึฐื ึตืึพืึฐืึดืึผึทืขึทื ืึดืงึผึดืจึฐืึผึถืึธ ืึทืึผึทืึผึดืืืึผ ืึถืชึพืึนืฉืึฐืึตื ืขึดืืจึธื ืึตืืึนืจ ื ึตืึฐืึธื ืึฐื ึทืขึทืึฐืึธื ืึฑืึนืึดืื ืึฒืึตืจึดืื ืึฒืฉืึถืจ ืึนืึพืึฐืึทืขึฐืชึผึถืื
17.11. ืขึทืึพืคึผึดื ืึทืชึผืึนืจึธื ืึฒืฉืึถืจ ืืึนืจืึผืึธ ืึฐืขึทืึพืึทืึผึดืฉืึฐืคึผึธื ืึฒืฉืึถืจึพืึนืืึฐืจืึผ ืึฐืึธ ืชึผึทืขึฒืฉืึถื ืึนื ืชึธืกืึผืจ ืึดืึพืึทืึผึธืึธืจ ืึฒืฉืึถืจึพืึทืึผึดืืืึผ ืึฐืึธ ืึธืึดืื ืึผืฉืึฐืึนืืื
18.15. ื ึธืึดืื ืึดืงึผึดืจึฐืึผึฐืึธ ืึตืึทืึถืืึธ ืึผึธืึนื ึดื ืึธืงึดืื ืึฐืึธ ืึฐืืึธื ืึฑืึนืึถืืึธ ืึตืึธืื ืชึผึดืฉืึฐืึธืขืึผืื
19.16. ืึผึดืึพืึธืงืึผื ืขึตืึพืึธืึธืก ืึผึฐืึดืืฉื ืึทืขึฒื ืึนืช ืึผืึน ืกึธืจึธืื 19.17. ืึฐืขึธืึฐืืึผ ืฉืึฐื ึตืึพืึธืึฒื ึธืฉืึดืื ืึฒืฉืึถืจึพืึธืึถื ืึธืจึดืื ืึดืคึฐื ึตื ืึฐืืึธื ืึดืคึฐื ึตื ืึทืึผึนืึฒื ึดืื ืึฐืึทืฉืึผึนืคึฐืึดืื ืึฒืฉืึถืจ ืึดืึฐืืึผ ืึผึทืึผึธืึดืื ืึธืึตืื 19.18. ืึฐืึธืจึฐืฉืืึผ ืึทืฉืึผึนืคึฐืึดืื ืึตืืึตื ืึฐืึดื ึผึตื ืขึตืึพืฉืึถืงึถืจ ืึธืขึตื ืฉืึถืงึถืจ ืขึธื ึธื ืึฐืึธืึดืืื 19.19. ืึทืขึฒืฉืึดืืชึถื ืืึน ืึผึทืึฒืฉืึถืจ ืึธืึทื ืึทืขึฒืฉืืึนืช ืึฐืึธืึดืื ืึผืึดืขึทืจึฐืชึผึธ ืึธืจึธืข ืึดืงึผึดืจึฐืึผึถืึธื' '19.21. ืึฐืึนื ืชึธืืึนืก ืขึตืื ึถืึธ ื ึถืคึถืฉื ืึผึฐื ึถืคึถืฉื ืขึทืึดื ืึผึฐืขึทืึดื ืฉืึตื ืึผึฐืฉืึตื ืึธื ืึผึฐืึธื ืจึถืึถื ืึผึฐืจึธืึถืื 21.11. ืึฐืจึธืึดืืชึธ ืึผึทืฉืึผึดืึฐืึธื ืึตืฉืึถืช ืึฐืคึทืชึพืชึผึนืึทืจ ืึฐืึธืฉืึทืงึฐืชึผึธ ืึธืึผ ืึฐืึธืงึทืึฐืชึผึธ ืึฐืึธ ืึฐืึดืฉืึผึธืื 21.12. ืึทืึฒืึตืืชึธืึผ ืึถืึพืชึผืึนืึฐ ืึผึตืืชึถืึธ ืึฐืึดืึผึฐืึธื ืึถืชึพืจึนืืฉืึธืึผ ืึฐืขึธืฉืึฐืชึธื ืึถืชึพืฆึดืคึผึธืจึฐื ึถืืึธื
22.1. ืึนืึพืชึดืจึฐืึถื ืึถืชึพืฉืืึนืจ ืึธืึดืืึธ ืืึน ืึถืชึพืฉืึตืืึน ื ึดืึผึธืึดืื ืึฐืึดืชึฐืขึทืึผึทืึฐืชึผึธ ืึตืึถื ืึธืฉืึตื ืชึผึฐืฉืึดืืึตื ืึฐืึธืึดืืึธื
22.1. ืึนืึพืชึทืึฒืจึนืฉื ืึผึฐืฉืืึนืจึพืึผืึทืึฒืึนืจ ืึทืึฐืึผึธืื 22.2. ืึฐืึดืึพืึฑืึถืช ืึธืึธื ืึทืึผึธืึธืจ ืึทืึผึถื ืึนืึพื ึดืึฐืฆึฐืืึผ ืึฐืชืึผืึดืื ืื ืขืจ ืึทื ึผึทืขึฒืจึธืื 22.2. ืึฐืึดืึพืึนื ืงึธืจืึนื ืึธืึดืืึธ ืึตืึถืืึธ ืึฐืึนื ืึฐืึทืขึฐืชึผืึน ืึทืึฒืกึทืคึฐืชึผืึน ืึถืึพืชึผืึนืึฐ ืึผึตืืชึถืึธ ืึฐืึธืึธื ืขึดืึผึฐืึธ ืขึทื ืึผึฐืจึนืฉื ืึธืึดืืึธ ืึนืชืึน ืึทืึฒืฉืึตืึนืชืึน ืืึนื 22.3. ืึฐืึตื ืชึผึทืขึฒืฉืึถื ืึทืึฒืึนืจืึน ืึฐืึตื ืชึผึทืขึฒืฉืึถื ืึฐืฉืึดืึฐืึธืชืึน ืึฐืึตื ืชึผึทืขึฒืฉืึถื ืึฐืึธืึพืึฒืึตืึทืช ืึธืึดืืึธ ืึฒืฉืึถืจึพืชึผึนืืึทื ืึดืึผึถื ึผืึผ ืึผืึฐืฆึธืืชึธืึผ ืึนื ืชืึผืึทื ืึฐืึดืชึฐืขึทืึผึตืื
23.8. ืึนืึพืชึฐืชึทืขึตื ืึฒืึนืึดื ืึผึดื ืึธืึดืืึธ ืืึผื ืึนืึพืชึฐืชึทืขึตื ืึดืฆึฐืจึดื ืึผึดืึพืึตืจ ืึธืึดืืชึธ ืึฐืึทืจึฐืฆืึนื
33.1. ืึฐืึนืืช ืึทืึผึฐืจึธืึธื ืึฒืฉืึถืจ ืึผึตืจึทืึฐ ืึนืฉืึถื ืึดืืฉื ืึธืึฑืึนืึดืื ืึถืชึพืึผึฐื ึตื ืึดืฉืึฐืจึธืึตื ืึดืคึฐื ึตื ืืึนืชืึนื'
33.1. ืืึนืจืึผ ืึดืฉืึฐืคึผึธืึถืืึธ ืึฐืึทืขึฒืงึนื ืึฐืชืึนืจึธืชึฐืึธ ืึฐืึดืฉืึฐืจึธืึตื ืึธืฉืึดืืืึผ ืงึฐืืึนืจึธื ืึผึฐืึทืคึผึถืึธ ืึฐืึธืึดืื ืขึทืึพืึดืึฐืึผึฐืึถืึธื '. None | 4.2. Ye shall not add unto the word which I command you, neither shall ye diminish from it, that ye may keep the commandments of the LORD your God which I command you.
4.9. Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes saw, and lest they depart from thy heart all the days of thy life; but make them known unto thy children and thy childrenโs children;
4.12. And the LORD spoke unto you out of the midst of the fire; ye heard the voice of words, but ye saw no form; only a voice.
4.19. and lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and worship them, and serve them, which the LORD thy God hath allotted unto all the peoples under the whole heaven.
6.4. HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE. 6.5. And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might.
11.13. And it shall come to pass, if ye shall hearken diligently unto My commandments which I command you this day, to love the LORD your God, and to serve Him with all your heart and with all your soul,
13.14. โCertain base fellows are gone out from the midst of thee, and have drawn away the inhabitants of their city, saying: Let us go and serve other gods, which ye have not knownโ;
17.11. According to the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do; thou shalt not turn aside from the sentence which they shall declare unto thee, to the right hand, nor to the left.
18.15. A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;
19.16. If an unrighteous witness rise up against any man to bear perverted witness against him; 19.17. then both the men, between whom the controversy is, shall stand before the LORD, before the priests and the judges that shall be in those days. 19.18. And the judges shall inquire diligently; and, behold, if the witness be a false witness, and hath testified falsely against his brother; 19.19. then shall ye do unto him, as he had purposed to do unto his brother; so shalt thou put away the evil from the midst of thee. 19.20. And those that remain shall hear, and fear, and shall henceforth commit no more any such evil in the midst of thee. 19.21. And thine eye shall not pity: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.
21.10. When thou goest forth to battle against thine enemies, and the LORD thy God delivereth them into thy hands, and thou carriest them away captive, 21.11. and seest among the captives a woman of goodly form, and thou hast a desire unto her, and wouldest take her to thee to wife; 21.12. then thou shalt bring her home to thy house; and she shall shave her head, and pare her nails;
22.1. Thou shalt not see thy brotherโs ox or his sheep driven away, and hide thyself from them; thou shalt surely bring them back unto thy brother. 22.2. And if thy brother be not nigh unto thee, and thou know him not, then thou shalt bring it home to thy house, and it shall be with thee until thy brother require it, and thou shalt restore it to him. 22.3. And so shalt thou do with his ass; and so shalt thou do with his garment; and so shalt thou do with every lost thing of thy brotherโs, which he hath lost, and thou hast found; thou mayest not hide thyself.
23.8. Thou shalt not abhor an Edomite, for he is thy brother; thou shalt not abhor an Egyptian, because thou wast a stranger in his land.
33.1. And this is the blessing wherewith Moses the man of God blessed the children of Israel before his death.' '. None |
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3. Hebrew Bible, Exodus, 2.11-2.15, 3.2, 3.5, 3.8, 3.14, 3.17, 6.4, 10.28, 12.23, 12.36, 14.21, 14.30, 15.1-15.3, 15.6-15.8, 15.12, 15.16-15.18, 15.21, 16.35, 19.5-19.6, 19.9, 19.16, 19.18-19.19, 20.1-20.2, 20.5, 20.7, 20.11, 20.15, 20.17, 21.23-21.25, 21.29, 21.33-21.34, 23.7, 24.7, 26.33, 30.12, 33.18, 33.20, 34.6 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Akedah (binding of Isaac), transformation into normative text, through rabbinic exegesis โข Allegorical, exegesis of the Song of Songs โข Allegory, allegorical exegesis โข Aristobulus, Exegetical interests โข Bible, texts and exegesis relating to Egypt โข Biblical commentaries and exegesis โข Christian exegesis โข Exegesis, allegorical โข Exegesis, exegetical, interpretation of Scripture โข Exegesis, exegetical, interpretation of Scripture, Jesusโ command of scriptural exegesis โข Exegesis, exegetical, interpretation of Scripture, Messianic/eschatological interpretation โข Exegesis, figurative โข Exegesis, in Irenaeus โข Exegesis, in Justin โข Exegesis, in Tatian โข Exegesis, in Theophilus โข Exegesis, in gnosticism โข Exegesis, literal โข Exegesis, sectarian โข Exegesis,, Allegory โข Exegesis,, Biblical Developments โข Exegesis,, Concrete Exegesis โข Exegesis,, Difficult Passages โข Exegesis,, Midrashic Developments โข Exegesis,, Plain Sense โข Exegesis,, Scriptural Correlation โข Exegesis,, and Mythmaking โข Exegesis,, and Nonscriptural Myth โข Exegesis,, and Orthography โข Exodus, exegesis of โข Irenaeus, criticism of gnostic exegesis โข Martyr, Justin, polemic against exegesis of gnostics โข Philo of Alexandria, exegesis of Exodus โข allฤgoria, allegorical exegesis of Scripture โข exegesis โข exegesis, Valentinian โข exegesis, allegorical โข exegesis, gnostic โข exegesis, symbolic โข exegetical debates/conversations, terminology โข rewritten scripture, as an exegetical technique โข verse-by-verse exegesis, in piyyut
Found in books: Berglund Crostini and Kelhoffer (2022) 449; Birnbaum and Dillon (2020) 35; Boulluec (2022) 205, 206, 217, 220, 221, 234, 343, 527, 528, 529; Boustan Janssen and Roetzel (2010) 3, 186; Brooke et al (2008) 122, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 218, 229, 251, 252, 253, 257, 264, 266, 276, 278, 290, 291, 320; Corrigan and Rasimus (2013) 200, 348, 356; Fishbane (2003) 48, 52, 62, 104, 139, 142, 151, 153, 195, 210, 218, 222, 225, 227, 349, 354, 355, 373, 374, 379; Hasan Rokem (2003) 19; Hirshman (2009) 41; Janowitz (2002b) 20; Jassen (2014) 29; Kanarek (2014) 50; Kraemer (2010) 83, 84, 85, 86, 87, 88, 96, 97, 98, 99, 100, 101, 105; Lieber (2014) 193; Potter Suh and Holladay (2021) 56, 144; Putthoff (2016) 72, 124; Ruzer (2020) 49, 114, 122; Salvesen et al (2020) 32, 33, 41, 42, 45, 92, 93, 94, 151, 165, 169, 171, 461, 598, 614, 622; Schiffman (1983) 58, 81, 86; ฤernuลกkovรก (2016) 13, 15, 21, 27, 28, 29, 30, 65, 66, 69, 71, 76, 98, 101, 222, 230, 237, 288
2.11. ืึทืึฐืึดื ืึผึทืึผึธืึดืื ืึธืึตื ืึทืึผึดืึฐืึผึทื ืึนืฉืึถื ืึทืึผึตืฆึตื ืึถืึพืึถืึธืื ืึทืึผึทืจึฐื ืึผึฐืกึดืึฐืึนืชึธื ืึทืึผึทืจึฐื ืึดืืฉื ืึดืฆึฐืจึดื ืึทืึผึถื ืึดืืฉืึพืขึดืึฐืจึดื ืึตืึถืึธืืื 2.12. ืึทืึผึดืคึถื ืึผึนื ืึธืึนื ืึทืึผึทืจึฐื ืึผึดื ืึตืื ืึดืืฉื ืึทืึผึทืึฐ ืึถืชึพืึทืึผึดืฆึฐืจึดื ืึทืึผึดืึฐืึฐื ึตืืึผ ืึผึทืืึนืื 2.13. ืึทืึผึตืฆึตื ืึผึทืึผืึนื ืึทืฉืึผึตื ึดื ืึฐืึดื ึผึตื ืฉืึฐื ึตืึพืึฒื ึธืฉืึดืื ืขึดืึฐืจึดืื ื ึดืฆึผึดืื ืึทืึผึนืืึถืจ ืึธืจึธืฉืึธืข ืึธืึผึธื ืชึทืึผึถื ืจึตืขึถืึธื 2.14. ืึทืึผึนืืึถืจ ืึดื ืฉืึธืึฐืึธ ืึฐืึดืืฉื ืฉืึทืจ ืึฐืฉืึนืคึตื ืขึธืึตืื ืึผ ืึทืึฐืึธืจึฐืึตื ึดื ืึทืชึผึธื ืึนืึตืจ ืึผึทืึฒืฉืึถืจ ืึธืจึทืึฐืชึผึธ ืึถืชึพืึทืึผึดืฆึฐืจึดื ืึทืึผึดืืจึธื ืึนืฉืึถื ืึทืึผึนืืึทืจ ืึธืึตื ื ืึนืึทืข ืึทืึผึธืึธืจื 2.15. ืึทืึผึดืฉืึฐืึทืข ืคึผึทืจึฐืขึนื ืึถืชึพืึทืึผึธืึธืจ ืึทืึผึถื ืึทืึฐืึทืงึผึตืฉื ืึทืึฒืจึนื ืึถืชึพืึนืฉืึถื ืึทืึผึดืึฐืจึทื ืึนืฉืึถื ืึดืคึผึฐื ึตื ืคึทืจึฐืขึนื ืึทืึผึตืฉืึถื ืึผึฐืึถืจึถืฅึพืึดืึฐืึธื ืึทืึผึตืฉืึถื ืขึทืึพืึทืึผึฐืึตืจื
3.2. ืึฐืฉืึธืึทืึฐืชึผึดื ืึถืชึพืึธืึดื ืึฐืึดืึผึตืืชึดื ืึถืชึพืึดืฆึฐืจึทืึดื ืึผึฐืึนื ื ึดืคึฐืึฐืึนืชึทื ืึฒืฉืึถืจ ืึถืขึฑืฉืึถื ืึผึฐืงึดืจึฐืึผืึน ืึฐืึทืึฒืจึตืึพืึตื ืึฐืฉืึทืึผึทื ืึถืชึฐืึถืื
3.2. ืึทืึผึตืจึธื ืึทืึฐืึทืึฐ ืึฐืึนืึธื ืึตืึธืื ืึผึฐืึทืึผึทืชึพืึตืฉื ืึดืชึผืึนืึฐ ืึทืกึผึฐื ึถื ืึทืึผึทืจึฐื ืึฐืึดื ึผึตื ืึทืกึผึฐื ึถื ืึผึนืขึตืจ ืึผึธืึตืฉื ืึฐืึทืกึผึฐื ึถื ืึตืื ึถื ึผืึผ ืึปืึผึธืื
3.5. ืึทืึผึนืืึถืจ ืึทืึพืชึผึดืงึฐืจึทื ืึฒืึนื ืฉืึทืึพื ึฐืขึธืึถืืึธ ืึตืขึทื ืจึทืึฐืึถืืึธ ืึผึดื ืึทืึผึธืงืึนื ืึฒืฉืึถืจ ืึทืชึผึธื ืขืึนืึตื ืขึธืึธืื ืึทืึฐืึทืชึพืงึนืึถืฉื ืืึผืื
3.8. ืึธืึตืจึตื ืึฐืึทืฆึผึดืืืึน ืึดืึผึทื ืึดืฆึฐืจึทืึดื ืึผืึฐืึทืขึฒืึนืชืึน ืึดืึพืึธืึธืจึถืฅ ืึทืึดืื ืึถืึพืึถืจึถืฅ ืืึนืึธื ืึผืจึฐืึธืึธื ืึถืึพืึถืจึถืฅ ืึธืึทืช ืึธืึธื ืึผืึฐืึธืฉื ืึถืึพืึฐืงืึนื ืึทืึผึฐื ึทืขึฒื ึดื ืึฐืึทืึดืชึผึดื ืึฐืึธืึฑืึนืจึดื ืึฐืึทืคึผึฐืจึดืึผึดื ืึฐืึทืึดืึผึดื ืึฐืึทืึฐืืึผืกึดืื
3.14. ืึทืึผึนืืึถืจ ืึฑืึนืึดืื ืึถืึพืึนืฉืึถื ืึถืึฐืึถื ืึฒืฉืึถืจ ืึถืึฐืึถื ืึทืึผึนืืึถืจ ืึผึนื ืชึนืืึทืจ ืึดืึฐื ึตื ืึดืฉืึฐืจึธืึตื ืึถืึฐืึถื ืฉืึฐืึธืึทื ึดื ืึฒืึตืืึถืื
3.17. ืึธืึนืึทืจ ืึทืขึฒืึถื ืึถืชึฐืึถื ืึตืขึณื ึดื ืึดืฆึฐืจึทืึดื ืึถืึพืึถืจึถืฅ ืึทืึผึฐื ึทืขึฒื ึดื ืึฐืึทืึดืชึผึดื ืึฐืึธืึฑืึนืจึดื ืึฐืึทืคึผึฐืจึดืึผึดื ืึฐืึทืึดืึผึดื ืึฐืึทืึฐืืึผืกึดื ืึถืึพืึถืจึถืฅ ืึธืึทืช ืึธืึธื ืึผืึฐืึธืฉืื
6.4. ืึฐืึทื ืึฒืงึดืึนืชึดื ืึถืชึพืึผึฐืจึดืืชึดื ืึดืชึผึธื ืึธืชึตืช ืึธืึถื ืึถืชึพืึถืจึถืฅ ืึผึฐื ึธืขึทื ืึตืช ืึถืจึถืฅ ืึฐืึปืจึตืืึถื ืึฒืฉืึถืจึพืึผึธืจืึผ ืึธืึผื
10.28. ืึทืึผึนืืึถืจึพืืึน ืคึทืจึฐืขึนื ืึตืึฐ ืึตืขึธืึธื ืึดืฉืึผึธืึถืจ ืึฐืึธ ืึถืึพืชึผึนืกึถืฃ ืจึฐืืึนืช ืคึผึธื ึทื ืึผึดื ืึผึฐืืึนื ืจึฐืึนืชึฐืึธ ืคึธื ึทื ืชึผึธืืึผืชื
12.23. ืึฐืขึธืึทืจ ืึฐืืึธื ืึดื ึฐืึผึนืฃ ืึถืชึพืึดืฆึฐืจึทืึดื ืึฐืจึธืึธื ืึถืชึพืึทืึผึธื ืขึทืึพืึทืึผึทืฉืึฐืงืึนืฃ ืึฐืขึทื ืฉืึฐืชึผึตื ืึทืึผึฐืืึผืึนืช ืึผืคึธืกึทื ืึฐืืึธื ืขึทืึพืึทืคึผึถืชึทื ืึฐืึนื ืึดืชึผึตื ืึทืึผึทืฉืึฐืึดืืช ืึธืึนื ืึถืึพืึผึธืชึผึตืืึถื ืึดื ึฐืึผึนืฃื
12.36. ืึทืืืึธื ื ึธืชึทื ืึถืชึพืึตื ืึธืขึธื ืึผึฐืขึตืื ึตื ืึดืฆึฐืจึทืึดื ืึทืึผึทืฉืึฐืึดืืึผื ืึทืึฐื ึทืฆึผึฐืืึผ ืึถืชึพืึดืฆึฐืจึธืึดืื
14.21. ืึทืึผึตื ืึนืฉืึถื ืึถืชึพืึธืืึน ืขึทืึพืึทืึผึธื ืึทืึผืึนืึถืึฐ ืึฐืืึธื ืึถืชึพืึทืึผึธื ืึผึฐืจืึผืึท ืงึธืึดืื ืขึทืึผึธื ืึผึธืึพืึทืึผึทืึฐืึธื ืึทืึผึธืฉืึถื ืึถืชึพืึทืึผึธื ืึถืึธืจึธืึธื ืึทืึผึดืึผึธืงึฐืขืึผ ืึทืึผึธืึดืื' '
15.1. ืึธื ืึธืฉืึดืืจึพืึนืฉืึถื ืึผืึฐื ึตื ืึดืฉืึฐืจึธืึตื ืึถืชึพืึทืฉืึผึดืืจึธื ืึทืึผึนืืช ืึทืืืึธื ืึทืึผึนืืึฐืจืึผ ืึตืืึนืจ ืึธืฉืึดืืจึธื ืึทืืืึธื ืึผึดืึพืึธืึนื ืึผึธืึธื ืกืึผืก ืึฐืจึนืึฐืืึน ืจึธืึธื ืึทืึผึธืื
15.1. ื ึธืฉืึทืคึฐืชึผึธ ืึฐืจืึผืึฒืึธ ืึผึดืกึผึธืืึน ืึธื ืฆึธืึฒืืึผ ืึผึทืขืึนืคึถืจึถืช ืึผึฐืึทืึดื ืึทืึผึดืืจึดืืื 15.2. ืึทืชึผึดืงึผึทื ืึดืจึฐืึธื ืึทื ึผึฐืึดืืึธื ืึฒืืึนืช ืึทืึฒืจึนื ืึถืชึพืึทืชึผึนืฃ ืึผึฐืึธืึธืึผ ืึทืชึผึตืฆึถืืึธ ืึธืึพืึทื ึผึธืฉืึดืื ืึทืึฒืจึถืืึธ ืึผึฐืชึปืคึผึดืื ืึผืึดืึฐืึนืึนืชื 15.2. ืขึธืึผึดื ืึฐืึดืึฐืจึธืช ืึธืึผ ืึทืึฐืึดืึพืึดื ืึดืืฉืืึผืขึธื ืึถื ืึตืึดื ืึฐืึทื ึฐืึตืืึผ ืึฑืึนืึตื ืึธืึดื ืึทืึฒืจึนืึฐืึถื ึฐืืึผื 15.3. ืึฐืืึธื ืึดืืฉื ืึดืึฐืึธืึธื ืึฐืืึธื ืฉืึฐืืึนื
15.6. ืึฐืึดืื ึฐืึธ ืึฐืืึธื ื ึถืึฐืึผึธืจึดื ืึผึทืึผึนืึท ืึฐืึดืื ึฐืึธ ืึฐืืึธื ืชึผึดืจึฐืขึทืฅ ืืึนืึตืื 15.7. ืึผืึฐืจึนื ืึผึฐืืึนื ึฐืึธ ืชึผึทืึฒืจึนืก ืงึธืึถืืึธ ืชึผึฐืฉืึทืึผึทื ืึฒืจึนื ึฐืึธ ืึนืืึฐืึตืืึน ืึผึทืงึผึทืฉืื 15.8. ืึผืึฐืจืึผืึท ืึทืคึผึถืืึธ ื ึถืขึถืจึฐืืึผ ืึทืึดื ื ึดืฆึผึฐืืึผ ืึฐืืึนึพื ึตื ื ึนืึฐืึดืื ืงึธืคึฐืืึผ ืชึฐืึนืึนืช ืึผึฐืึถืึพืึธืื
15.12. ื ึธืึดืืชึธ ืึฐืึดืื ึฐืึธ ืชึผึดืึฐืึธืขึตืืึน ืึธืจึถืฅื
15.16. ืชึผึดืคึผึนื ืขึฒืึตืืึถื ืึตืืึธืชึธื ืึธืคึทืึทื ืึผึดืึฐืึนื ืึฐืจืึนืขึฒืึธ ืึดืึผึฐืืึผ ืึผึธืึธืึถื ืขึทืึพืึทืขึฒืึนืจ ืขึทืึผึฐืึธ ืึฐืืึธื ืขึทืึพืึทืขึฒืึนืจ ืขึทืึพืืึผ ืงึธื ึดืืชึธื
15.17. ืชึผึฐืึดืึตืืึน ืึฐืชึดืึผึธืขึตืืึน ืึผึฐืึทืจ ื ึทืึฒืึธืชึฐืึธ ืึธืืึนื ืึฐืฉืึดืึฐืชึผึฐืึธ ืคึผึธืขึทืึฐืชึผึธ ืึฐืืึธื ืึดืงึผึฐืึธืฉื ืึฒืึนื ึธื ืึผืึนื ึฐื ืึผ ืึธืึถืืึธื
15.18. ืึฐืืึธื ืึดืึฐืึนืึฐ ืึฐืขึนืึธื ืึธืขึถืื
15.21. ืึทืชึผึทืขึทื ืึธืึถื ืึดืจึฐืึธื ืฉืึดืืจืึผ ืึทืืืึธื ืึผึดืึพืึธืึนื ืึผึธืึธื ืกืึผืก ืึฐืจึนืึฐืืึน ืจึธืึธื ืึทืึผึธืื
16.35. ืึผืึฐื ึตื ืึดืฉืึฐืจึธืึตื ืึธืึฐืืึผ ืึถืชึพืึทืึผึธื ืึทืจึฐืึผึธืขึดืื ืฉืึธื ึธื ืขึทืึพืึผึนืึธื ืึถืึพืึถืจึถืฅ ื ืึนืฉืึธืึถืช ืึถืชึพืึทืึผึธื ืึธืึฐืืึผ ืขึทืึพืึผึนืึธื ืึถืึพืงึฐืฆึตื ืึถืจึถืฅ ืึผึฐื ึธืขึทืื
19.5. ืึฐืขึทืชึผึธื ืึดืึพืฉืึธืืึนืขึท ืชึผึดืฉืึฐืึฐืขืึผ ืึผึฐืงึนืึดื ืึผืฉืึฐืึทืจึฐืชึผึถื ืึถืชึพืึผึฐืจึดืืชึดื ืึดืึฐืึดืืชึถื ืึดื ืกึฐืึปืึผึธื ืึดืึผึธืึพืึธืขึทืึผึดืื ืึผึดืึพืึดื ืึผึธืึพืึธืึธืจึถืฅื 19.6. ืึฐืึทืชึผึถื ืชึผึดืึฐืืึผึพืึดื ืึทืึฐืึถืึถืช ืึผึนืึฒื ึดืื ืึฐืืึนื ืงึธืืึนืฉื ืึตืึผึถื ืึทืึผึฐืึธืจึดืื ืึฒืฉืึถืจ ืชึผึฐืึทืึผึตืจ ืึถืึพืึผึฐื ึตื ืึดืฉืึฐืจึธืึตืื
19.9. ืึทืึผึนืืึถืจ ืึฐืืึธื ืึถืึพืึนืฉืึถื ืึดื ึผึตื ืึธื ึนืึดื ืึผึธื ืึตืึถืืึธ ืึผึฐืขึทื ืึถืขึธื ึธื ืึผึทืขึฒืืึผืจ ืึดืฉืึฐืึทืข ืึธืขึธื ืึผึฐืึทืึผึฐืจึดื ืขึดืึผึธืึฐ ืึฐืึทืึพืึผึฐืึธ ืึทืึฒืึดืื ืึผ ืึฐืขืึนืึธื ืึทืึผึทืึผึตื ืึนืฉืึถื ืึถืชึพืึผึดืึฐืจึตื ืึธืขึธื ืึถืึพืึฐืืึธืื
19.16. ืึทืึฐืึดื ืึทืึผืึนื ืึทืฉืึผึฐืึดืืฉืึดื ืึผึดืึฐืึนืช ืึทืึผึนืงึถืจ ืึทืึฐืึดื ืงึนืึนืช ืึผืึฐืจึธืงึดืื ืึฐืขึธื ึธื ืึผึธืึตื ืขึทืึพืึธืึธืจ ืึฐืงึนื ืฉืึนืคึธืจ ืึธืึธืง ืึฐืึนื ืึทืึผึถืึฑืจึทื ืึผึธืึพืึธืขึธื ืึฒืฉืึถืจ ืึผึทืึผึทืึฒื ึถืื
19.18. ืึฐืึทืจ ืกึดืื ึทื ืขึธืฉืึทื ืึผึปืึผืึน ืึดืคึผึฐื ึตื ืึฒืฉืึถืจ ืึธืจึทื ืขึธืึธืื ืึฐืืึธื ืึผึธืึตืฉื ืึทืึผึทืขึทื ืขึฒืฉืึธื ืึน ืึผึฐืขึถืฉืึถื ืึทืึผึดืึฐืฉืึธื ืึทืึผึถืึฑืจึทื ืึผึธืึพืึธืึธืจ ืึฐืึนืื 19.19. ืึทืึฐืึดื ืงืึนื ืึทืฉืึผืึนืคึธืจ ืืึนืึตืึฐ ืึฐืึธืึตืง ืึฐืึนื ืึนืฉืึถื ืึฐืึทืึผึตืจ ืึฐืึธืึฑืึนืึดืื ืึทืขึฒื ึถื ึผืึผ ืึฐืงืึนืื
20.1. ืึฐืืึนื ืึทืฉืึผึฐืึดืืขึดื ืฉืึทืึผึธืช ืึทืืืึธื ืึฑืึนืึถืืึธ ืึนืึพืชึทืขึฒืฉืึถื ืึธืึพืึฐืึธืืึธื ืึทืชึผึธื ืึผืึดื ึฐืึธึพืึผืึดืชึผึถืึธ ืขึทืึฐืึผึฐืึธ ืึทืึฒืึธืชึฐืึธ ืึผืึฐืึถืึฐืชึผึถืึธ ืึฐืึตืจึฐืึธ ืึฒืฉืึถืจ ืึผึดืฉืึฐืขึธืจึถืืึธ
20.1. ืึทืึฐืึทืึผึตืจ ืึฑืึนืึดืื ืึตืช ืึผึธืึพืึทืึผึฐืึธืจึดืื ืึธืึตืึผึถื ืึตืืึนืจื 20.2. ืึธื ึนืึดื ืึฐืืึธื ืึฑืึนืึถืืึธ ืึฒืฉืึถืจ ืืึนืฆึตืืชึดืืึธ ืึตืึถืจึถืฅ ืึดืฆึฐืจึทืึดื ืึดืึผึตืืช ืขึฒืึธืึดืืื 20.2. ืึนื ืชึทืขึฒืฉืืึผื ืึดืชึผึดื ืึฑืึนืึตื ืึถืกึถืฃ ืึตืืึนืึตื ืึธืึธื ืึนื ืชึทืขึฒืฉืืึผ ืึธืึถืื
20.5. ืึนืึพืชึดืฉืึฐืชึผึทืึฐืึถื ืึธืึถื ืึฐืึนื ืชึธืขึธืึฐืึตื ืึผึดื ืึธื ึนืึดื ืึฐืืึธื ืึฑืึนืึถืืึธ ืึตื ืงึทื ึผึธื ืคึผึนืงึตื ืขึฒืึบื ืึธืึนืช ืขึทืึพืึผึธื ึดืื ืขึทืึพืฉืึดืึผึตืฉืึดืื ืึฐืขึทืึพืจึดืึผึตืขึดืื ืึฐืฉืึนื ึฐืึธืื
20.7. ืึนื ืชึดืฉืึผึธื ืึถืชึพืฉืึตืึพืึฐืืึธื ืึฑืึนืึถืืึธ ืึทืฉืึผึธืึฐื ืึผึดื ืึนื ืึฐื ึทืงึผึถื ืึฐืืึธื ืึตืช ืึฒืฉืึถืจึพืึดืฉืึผึธื ืึถืชึพืฉืึฐืืึน ืึทืฉืึผึธืึฐืื
20.11. ืึผึดื ืฉืึตืฉืึถืชึพืึธืึดืื ืขึธืฉืึธื ืึฐืืึธื ืึถืชึพืึทืฉืึผึธืึทืึดื ืึฐืึถืชึพืึธืึธืจึถืฅ ืึถืชึพืึทืึผึธื ืึฐืึถืชึพืึผึธืึพืึฒืฉืึถืจึพืึผึธื ืึทืึผึธื ึทื ืึผึทืึผืึนื ืึทืฉืึผึฐืึดืืขึดื ืขึทืึพืึผึตื ืึผึตืจึทืึฐ ืึฐืืึธื ืึถืชึพืืึนื ืึทืฉืึผึทืึผึธืช ืึทืึฐืงึทืึผึฐืฉืึตืืึผื
20.15. ืึฐืึธืึพืึธืขึธื ืจึนืึดืื ืึถืชึพืึทืงึผืึนืึนืช ืึฐืึถืชึพืึทืึผึทืคึผึดืืึดื ืึฐืึตืช ืงืึนื ืึทืฉืึผึนืคึธืจ ืึฐืึถืชึพืึธืึธืจ ืขึธืฉืึตื ืึทืึผึทืจึฐื ืึธืขึธื ืึทืึผึธื ึปืขืึผ ืึทืึผึทืขึทืึฐืืึผ ืึตืจึธืึนืงื
20.17. ืึทืึผึนืืึถืจ ืึนืฉืึถื ืึถืึพืึธืขึธื ืึทืึพืชึผึดืืจึธืืึผ ืึผึดื ืึฐืึทืขึฒืืึผืจ ื ึทืกึผืึนืช ืึถืชึฐืึถื ืึผึธื ืึธืึฑืึนืึดืื ืึผืึทืขึฒืืึผืจ ืชึผึดืึฐืึถื ืึดืจึฐืึธืชืึน ืขึทืึพืคึผึฐื ึตืืึถื ืึฐืึดืึฐืชึผึดื ืชึถืึฑืึธืืึผื
21.23. ืึฐืึดืึพืึธืกืึนื ืึดืึฐืึถื ืึฐื ึธืชึทืชึผึธื ื ึถืคึถืฉื ืชึผึทืึทืช ื ึธืคึถืฉืื 21.24. ืขึทืึดื ืชึผึทืึทืช ืขึทืึดื ืฉืึตื ืชึผึทืึทืช ืฉืึตื ืึธื ืชึผึทืึทืช ืึธื ืจึถืึถื ืชึผึทืึทืช ืจึธืึถืื 21.25. ืึผึฐืึดืึผึธื ืชึผึทืึทืช ืึผึฐืึดืึผึธื ืคึผึถืฆึทืข ืชึผึทืึทืช ืคึผึธืฆึทืข ืึทืึผืึผืจึธื ืชึผึทืึทืช ืึทืึผืึผืจึธืื
21.29. ืึฐืึดื ืฉืืึนืจ ื ึทืึผึธื ืืึผื ืึดืชึผึฐืึนื ืฉืึดืึฐืฉืึนื ืึฐืืึผืขึทื ืึผึดืึฐืขึธืึธืื ืึฐืึนื ืึดืฉืึฐืึฐืจึถื ึผืึผ ืึฐืึตืึดืืช ืึดืืฉื ืืึน ืึดืฉืึผึธื ืึทืฉืึผืึนืจ ืึดืกึผึธืงึตื ืึฐืึทืึพืึผึฐืขึธืึธืื ืืึผืึธืชื
21.33. ืึฐืึดืึพืึดืคึฐืชึผึทื ืึดืืฉื ืึผืึนืจ ืืึน ืึผึดืึพืึดืึฐืจึถื ืึดืืฉื ืึผึนืจ ืึฐืึนื ืึฐืึทืกึผึถื ึผืึผ ืึฐื ึธืคึทืึพืฉืึธืึผึธื ืฉืึผืึนืจ ืืึน ืึฒืืึนืจื 21.34. ืึผึทืขึทื ืึทืึผืึนืจ ืึฐืฉืึทืึผึตื ืึผึถืกึถืฃ ืึธืฉืึดืื ืึดืึฐืขึธืึธืื ืึฐืึทืึผึตืช ืึดืึฐืึถืึพืึผืึนื
23.7. ืึดืึผึฐืึทืจึพืฉืึถืงึถืจ ืชึผึดืจึฐืึธืง ืึฐื ึธืงึดื ืึฐืฆึทืึผึดืืง ืึทืึพืชึผึทืึฒืจึนื ืึผึดื ืึนืึพืึทืฆึฐืึผึดืืง ืจึธืฉืึธืขื
24.7. ืึทืึผึดืงึผึทื ืกึตืคึถืจ ืึทืึผึฐืจึดืืช ืึทืึผึดืงึฐืจึธื ืึผึฐืึธืึฐื ึตื ืึธืขึธื ืึทืึผึนืืึฐืจืึผ ืึผึนื ืึฒืฉืึถืจึพืึผึดืึผึถืจ ืึฐืืึธื ื ึทืขึฒืฉืึถื ืึฐื ึดืฉืึฐืึธืขื
26.33. ืึฐื ึธืชึทืชึผึธื ืึถืชึพืึทืคึผึธืจึนืึถืช ืชึผึทืึทืช ืึทืงึผึฐืจึธืกึดืื ืึฐืึตืึตืืชึธ ืฉืึธืึผึธื ืึดืึผึตืืช ืึทืคึผึธืจึนืึถืช ืึตืช ืึฒืจืึนื ืึธืขึตืืึผืช ืึฐืึดืึฐืึผึดืืึธื ืึทืคึผึธืจึนืึถืช ืึธืึถื ืึผึตืื ืึทืงึผึนืึถืฉื ืึผืึตืื ืงึนืึถืฉื ืึทืงึผึณืึธืฉืึดืืื
30.12. ืึผึดื ืชึดืฉืึผึธื ืึถืชึพืจึนืืฉื ืึผึฐื ึตืึพืึดืฉืึฐืจึธืึตื ืึดืคึฐืงึปืึตืืึถื ืึฐื ึธืชึฐื ืึผ ืึดืืฉื ืึผึนืคึถืจ ื ึทืคึฐืฉืืึน ืึทืืืึธื ืึผึดืคึฐืงึนื ืึนืชึธื ืึฐืึนืึพืึดืึฐืึถื ืึธืึถื ื ึถืึถืฃ ืึผึดืคึฐืงึนื ืึนืชึธืื
33.18. ืึทืึผึนืืึทืจ ืึทืจึฐืึตื ึดื ื ึธื ืึถืชึพืึผึฐืึนืึถืึธื
34.6. ืึทืึผึทืขึฒืึนืจ ืึฐืืึธื ืขึทืึพืคึผึธื ึธืื ืึทืึผึดืงึฐืจึธื ืึฐืืึธื ืึฐืืึธื ืึตื ืจึทืืึผื ืึฐืึทื ึผืึผื ืึถืจึถืึฐ ืึทืคึผึทืึดื ืึฐืจึทืึพืึถืกึถื ืึถืึฑืึถืช''. None | 2.11. And it came to pass in those days, when Moses was grown up, that he went out unto his brethren, and looked on their burdens; and he saw an Egyptian smiting a Hebrew, one of his brethren. 2.12. And he looked this way and that way, and when he saw that there was no man, he smote the Egyptian, and hid him in the sand. 2.13. And he went out the second day, and, behold, two men of the Hebrews were striving together; and he said to him that did the wrong: โWherefore smitest thou thy fellow?โ 2.14. And he said: โWho made thee a ruler and a judge over us? thinkest thou to kill me, as thou didst kill the Egyptian?โ And Moses feared, and said: โSurely the thing is known.โ 2.15. Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian; and he sat down by a well.
3.2. And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush; and he looked, and, behold, the bush burned with fire, and the bush was not consumed.
3.5. And He said: โDraw not nigh hither; put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.โ
3.8. and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite.
3.14. And God said unto Moses: โI AM THAT I AMโ; and He said: โThus shalt thou say unto the children of Israel: I AM hath sent me unto you.โ
3.17. And I have said: I will bring you up out of the affliction of Egypt unto the land of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite, unto a land flowing with milk and honey.
6.4. And I have also established My covet with them, to give them the land of Canaan, the land of their sojournings, wherein they sojourned.
10.28. And Pharaoh said unto him: โGet thee from me, take heed to thyself, see my face no more; for in the day thou seest my face thou shalt die.โ
12.23. For the LORD will pass through to smite the Egyptians; and when He seeth the blood upon the lintel, and on the two side-posts, the LORD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you.
12.36. And the LORD gave the people favour in the sight of the Egyptians, so that they let them have what they asked. And they despoiled the Egyptians.
14.21. And Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all the night, and made the sea dry land, and the waters were divided.
14.30. Thus the LORD saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea-shore.
15.1. Then sang Moses and the children of Israel this song unto the LORD, and spoke, saying: I will sing unto the LORD, for He is highly exalted; The horse and his rider hath He thrown into the sea. 15.2. The LORD is my strength and song, And He is become my salvation; This is my God, and I will glorify Him; My fatherโs God, and I will exalt Him. 15.3. The LORD is a man of war, The LORD is His name.
15.6. Thy right hand, O LORD, glorious in power, Thy right hand, O LORD, dasheth in pieces the enemy. 15.7. And in the greatness of Thine excellency Thou overthrowest them that rise up against Thee; Thou sendest forth Thy wrath, it consumeth them as stubble. 15.8. And with the blast of Thy nostrils the waters were piled upโ The floods stood upright as a heap; The deeps were congealed in the heart of the sea.
15.12. Thou stretchedst out Thy right handโ The earth swallowed them.
15.16. Terror and dread falleth upon them; By the greatness of Thine arm they are as still as a stone; Till Thy people pass over, O LORD, Till the people pass over that Thou hast gotten.
15.17. Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established.
15.18. The LORD shall reign for ever and ever.
15.21. And Miriam sang unto them: Sing ye to the LORD, for He is highly exalted: The horse and his rider hath He thrown into the sea.
16.35. And the children of Israel did eat the manna forty years, until they came to a land inhabited; they did eat the manna, until they came unto the borders of the land of Canaan.
19.5. Now therefore, if ye will hearken unto My voice indeed, and keep My covet, then ye shall be Mine own treasure from among all peoples; for all the earth is Mine; 19.6. and ye shall be unto Me a kingdom of priests, and a holy nation. These are the words which thou shalt speak unto the children of Israel.โ
19.9. And the LORD said unto Moses: โLo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and may also believe thee for ever.โ And Moses told the words of the people unto the LORD.
19.16. And it came to pass on the third day, when it was morning, that there were thunders and lightnings and a thick cloud upon the mount, and the voice of a horn exceeding loud; and all the people that were in the camp trembled.
19.18. Now mount Sinai was altogether on smoke, because the LORD descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. 19.19. And when the voice of the horn waxed louder and louder, Moses spoke, and God answered him by a voice.
20.1. And God spoke all these words, saying: 20.2. I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage.
20.5. thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me;
20.7. Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh His name in vain.
20.11. for in six days the LORD made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore the LORD blessed the sabbath day, and hallowed it.
20.15. And all the people perceived the thunderings, and the lightnings, and the voice of the horn, and the mountain smoking; and when the people saw it, they trembled, and stood afar off.
20.17. And Moses said unto the people: โFear not; for God is come to prove you, and that His fear may be before you, that ye sin not.โ
21.23. But if any harm follow, then thou shalt give life for life, 21.24. eye for eye, tooth for tooth, hand for hand, foot for foot, 21.25. burning for burning, wound for wound, stripe for stripe.
21.29. But if the ox was wont to gore in time past, and warning hath been given to its owner, and he hath not kept it in, but it hath killed a man or a woman; the ox shall be stoned, and its owner also shall be put to death.
21.33. And if a man shall open a pit, or if a man shall dig a pit and not cover it, and an ox or an ass fall therein, 21.34. the owner of the pit shall make it good; he shall give money unto the owner of them, and the dead beast shall be his.
23.7. Keep thee far from a false matter; and the innocent and righteous slay thou not; for I will not justify the wicked.
24.7. And he took the book of the covet, and read in the hearing of the people; and they said: โAll that the LORD hath spoken will we do, and obey.โ
26.33. And thou shalt hang up the veil under the clasps, and shalt bring in thither within the veil the ark of the testimony; and the veil shall divide unto you between the holy place and the most holy.
30.12. โWhen thou takest the sum of the children of Israel, according to their number, then shall they give every man a ransom for his soul unto the LORD, when thou numberest them; that there be no plague among them, when thou numberest them.
33.18. And he said: โShow me, I pray Thee, Thy glory.โ 3
3.20. And He said: โThou canst not see My face, for man shall not see Me and live.โ
34.6. And the LORD passed by before him, and proclaimed: โThe LORD, the LORD, God, merciful and gracious, long-suffering, and abundant in goodness and truth;' '. None |
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4. Hebrew Bible, Genesis, 1.1-1.3, 1.6, 1.9, 1.11, 1.26-1.28, 2.2, 2.7, 2.9, 3.8-3.12, 3.14, 3.22, 6.1-6.4, 9.6, 9.25-9.26, 12.10-12.20, 13.10, 14.14, 14.23, 18.10-18.12, 22.1, 22.3-22.4, 22.6, 22.8-22.9, 22.13-22.14, 24.12, 24.16, 37.25, 46.33-46.34 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Akedah (binding of Isaac), transformation into normative text, through rabbinic exegesis โข Allegory, allegorical exegesis โข Aristeas, Exegete โข Aristobulus, Exegetical interests โข Bible, texts and exegesis relating to Egypt โข Biblical commentaries and exegesis โข De Abrahamo, exegetical approaches in โข Demetrius, Chronographer, Biblical exegete โข Exegesis โข Exegesis on the Soul โข Exegesis, exegetical, interpretation of Scripture โข Exegesis, in Clement of Alexandria โข Exegesis, in Justin โข Exegesis, in Theophilus โข Exegesis, in gnosticism โข Exegesis,, Concrete Exegesis โข Exegesis,, Kabbalistic Developments โข Exegesis,, Plain Sense โข Exegesis,, Scriptural Correlation โข Exegesis,, and Mythmaking โข Exegesis,, and Nonscriptural Myth โข Martyr, Justin, polemic against exegesis of gnostics โข Philo of Alexandria, and Mosaic exegesis โข Philo of Alexandria, exegesis of Exodus โข Philo, references to other exegetes โข Talmud, Babylonian, exegetical methodology of โข allฤgoria, allegorical exegesis of Scripture โข exegesis โข exegesis, โข exegesis, Valentinian โข exegesis, allegorical โข exegesis, and ethopoeia โข exegesis, in Alexandria โข exegesis, method of โข exegesis, non-literal โข exegesis, originality of โข exegesis, traditional vs. original โข exegesis, traditions of โข exegetical debates/conversations, methods โข inner-biblical exegesis โข innovation through exegesis in rabbinic sources โข law codes, and biblical exegesis โข legal-exegetical method โข pre-emotions, in Scriptural exegesis โข theological exegesis
Found in books: Berglund Crostini and Kelhoffer (2022) 314; Birnbaum and Dillon (2020) 30, 44, 50, 73, 74, 76; Boulluec (2022) 73, 74, 80, 81, 82, 206, 207, 220, 221, 307, 421; Brooke et al (2008) 164; Champion (2022) 31, 32; Corrigan and Rasimus (2013) 200, 586; Damm (2018) 203; Estes (2020) 377; Fishbane (2003) 96, 101, 102, 103, 105, 106, 115, 116, 128, 199, 200, 201, 202, 211, 276, 277, 278, 342; Frey and Levison (2014) 138, 142, 198; Geljon and Runia (2013) 20; Graver (2007) 104; Hayes (2015) 311; Iricinschi et al. (2013) 249; Jassen (2014) 13; Kanarek (2014) 32, 37, 50, 53, 54, 65, 66, 88, 103; Klawans (2019) 21; Kraemer (2010) 83; Lieu (2004) 44; Niehoff (2011) 92; Potter Suh and Holladay (2021) 108, 144; Putthoff (2016) 59, 71; Ruzer (2020) 110; Salvesen et al (2020) 33, 46, 95, 98, 151, 162, 551, 598, 599, 603, 607, 608, 610, 616, 617, 618, 621, 623; Van Nuffelen (2012) 85; Ward (2022) 142, 143; Werline et al. (2008) 111; Xenophontos and Marmodoro (2021) 32; ฤernuลกkovรก (2016) 14, 19, 20, 21, 26, 29, 30, 32, 39, 61, 70, 73, 283, 284, 285
1.1. ืึผึฐืจึตืืฉืึดืืช ืึผึธืจึธื ืึฑืึนืึดืื ืึตืช ืึทืฉืึผึธืึทืึดื ืึฐืึตืช ืึธืึธืจึถืฅื
1.1. ืึทืึผึดืงึฐืจึธื ืึฑืึนืึดืื ืึทืึผึทืึผึธืฉืึธื ืึถืจึถืฅ ืึผืึฐืึดืงึฐืึตื ืึทืึผึทืึดื ืงึธืจึธื ืึทืึผึดืื ืึทืึผึทืจึฐื ืึฑืึนืึดืื ืึผึดืึพืืึนืื 1.2. ืึฐืึธืึธืจึถืฅ ืึธืึฐืชึธื ืชึนืืึผ ืึธืึนืืึผ ืึฐืึนืฉืึถืึฐ ืขึทืึพืคึผึฐื ึตื ืชึฐืืึนื ืึฐืจืึผืึท ืึฑืึนืึดืื ืึฐืจึทืึถืคึถืช ืขึทืึพืคึผึฐื ึตื ืึทืึผึธืึดืื 1.2. ืึทืึผึนืืึถืจ ืึฑืึนืึดืื ืึดืฉืึฐืจึฐืฆืึผ ืึทืึผึทืึดื ืฉืึถืจึถืฅ ื ึถืคึถืฉื ืึทืึผึธื ืึฐืขืึนืฃ ืึฐืขืึนืคึตืฃ ืขึทืึพืึธืึธืจึถืฅ ืขึทืึพืคึผึฐื ึตื ืจึฐืงึดืืขึท ืึทืฉืึผึธืึธืึดืื 1.3. ืึทืึผึนืืึถืจ ืึฑืึนืึดืื ืึฐืึดื ืืึนืจ ืึทืึฐืึดืึพืืึนืจื 1.3. ืึผืึฐืึธืึพืึทืึผึทืช ืึธืึธืจึถืฅ ืึผืึฐืึธืึพืขืึนืฃ ืึทืฉืึผึธืึทืึดื ืึผืึฐืึนื ืจืึนืึตืฉื ืขึทืึพืึธืึธืจึถืฅ ืึฒืฉืึถืจึพืึผืึน ื ึถืคึถืฉื ืึทืึผึธื ืึถืชึพืึผึธืึพืึถืจึถืง ืขึตืฉืึถื ืึฐืึธืึฐืึธื ืึทืึฐืึดืึพืึตืื
1.6. ืึทืึผึนืืึถืจ ืึฑืึนืึดืื ืึฐืึดื ืจึธืงึดืืขึท ืึผึฐืชืึนืึฐ ืึทืึผึธืึดื ืึดืืึดื ืึทืึฐืึผึดืื ืึผึตืื ืึทืึดื ืึธืึธืึดืื
1.9. ืึทืึผึนืืึถืจ ืึฑืึนืึดืื ืึดืงึผึธืืึผ ืึทืึผึทืึดื ืึดืชึผึทืึทืช ืึทืฉืึผึธืึทืึดื ืึถืึพืึธืงืึนื ืึถืึธื ืึฐืชึตืจึธืึถื ืึทืึผึทืึผึธืฉืึธื ืึทืึฐืึดืึพืึตืื
1.11. ืึทืึผึนืืึถืจ ืึฑืึนืึดืื ืชึผึทืึฐืฉืึตื ืึธืึธืจึถืฅ ืึผึถืฉืึถื ืขึตืฉืึถื ืึทืึฐืจึดืืขึท ืึถืจึทืข ืขึตืฅ ืคึผึฐืจึดื ืขึนืฉืึถื ืคึผึฐืจึดื ืึฐืึดืื ืึน ืึฒืฉืึถืจ ืึทืจึฐืขืึนึพืืึน ืขึทืึพืึธืึธืจึถืฅ ืึทืึฐืึดืึพืึตืื
1.26. ืึทืึผึนืืึถืจ ืึฑืึนืึดืื ื ึทืขึฒืฉืึถื ืึธืึธื ืึผึฐืฆึทืึฐืึตื ืึผ ืึผึดืึฐืืึผืชึตื ืึผ ืึฐืึดืจึฐืึผืึผ ืึดืึฐืึทืช ืึทืึผึธื ืึผืึฐืขืึนืฃ ืึทืฉืึผึธืึทืึดื ืึผืึทืึผึฐืึตืึธื ืึผืึฐืึธืึพืึธืึธืจึถืฅ ืึผืึฐืึธืึพืึธืจึถืึถืฉื ืึธืจึนืึตืฉื ืขึทืึพืึธืึธืจึถืฅื 1.27. ืึทืึผึดืึฐืจึธื ืึฑืึนืึดืื ืึถืชึพืึธืึธืึธื ืึผึฐืฆึทืึฐืืึน ืึผึฐืฆึถืึถื ืึฑืึนืึดืื ืึผึธืจึธื ืึนืชืึน ืึธืึธืจ ืึผื ึฐืงึตืึธื ืึผึธืจึธื ืึนืชึธืื 1.28. ืึทืึฐืึธืจึถืึฐ ืึนืชึธื ืึฑืึนืึดืื ืึทืึผึนืืึถืจ ืึธืึถื ืึฑืึนืึดืื ืคึผึฐืจืึผ ืึผืจึฐืืึผ ืึผืึดืึฐืืึผ ืึถืชึพืึธืึธืจึถืฅ ืึฐืึดืึฐืฉืึปืึธ ืึผืจึฐืืึผ ืึผึดืึฐืึทืช ืึทืึผึธื ืึผืึฐืขืึนืฃ ืึทืฉืึผึธืึทืึดื ืึผืึฐืึธืึพืึทืึผึธื ืึธืจึนืึถืฉืึถืช ืขึทืึพืึธืึธืจึถืฅื
2.2. ืึทืึฐืึทื ืึฑืึนืึดืื ืึผึทืึผืึนื ืึทืฉืึผึฐืึดืืขึดื ืึฐืึทืืึฐืชึผืึน ืึฒืฉืึถืจ ืขึธืฉืึธื ืึทืึผึดืฉืึฐืึผึนืช ืึผึทืึผืึนื ืึทืฉืึผึฐืึดืืขึดื ืึดืึผึธืึพืึฐืึทืืึฐืชึผืึน ืึฒืฉืึถืจ ืขึธืฉืึธืื
2.2. ืึทืึผึดืงึฐืจึธื ืึธืึธืึธื ืฉืึตืืึนืช ืึฐืึธืึพืึทืึผึฐืึตืึธื ืึผืึฐืขืึนืฃ ืึทืฉืึผึธืึทืึดื ืึผืึฐืึนื ืึทืึผึทืช ืึทืฉืึผึธืึถื ืึผืึฐืึธืึธื ืึนืึพืึธืฆึธื ืขึตืึถืจ ืึผึฐื ึถืึฐืึผืึนื
2.7. ืึทืึผึดืืฆึถืจ ืึฐืืึธื ืึฑืึนืึดืื ืึถืชึพืึธืึธืึธื ืขึธืคึธืจ ืึดืึพืึธืึฒืึธืึธื ืึทืึผึดืคึผึทื ืึผึฐืึทืคึผึธืื ื ึดืฉืึฐืึทืช ืึทืึผึดืื ืึทืึฐืึดื ืึธืึธืึธื ืึฐื ึถืคึถืฉื ืึทืึผึธืื
2.9. ืึทืึผึทืฆึฐืึทื ืึฐืืึธื ืึฑืึนืึดืื ืึดืึพืึธืึฒืึธืึธื ืึผึธืึพืขึตืฅ ื ึถืึฐืึธื ืึฐืึทืจึฐืึถื ืึฐืืึนื ืึฐืึทืึฒืึธื ืึฐืขึตืฅ ืึทืึทืึผึดืื ืึผึฐืชืึนืึฐ ืึทืึผึธื ืึฐืขึตืฅ ืึทืึผึทืขึทืช ืืึนื ืึธืจึธืขื
3.8. ืึทืึผึดืฉืึฐืึฐืขืึผ ืึถืชึพืงืึนื ืึฐืืึธื ืึฑืึนืึดืื ืึดืชึฐืึทืึผึตืึฐ ืึผึทืึผึธื ืึฐืจืึผืึท ืึทืึผืึนื ืึทืึผึดืชึฐืึทืึผึตื ืึธืึธืึธื ืึฐืึดืฉืึฐืชึผืึน ืึดืคึผึฐื ึตื ืึฐืืึธื ืึฑืึนืึดืื ืึผึฐืชืึนืึฐ ืขึตืฅ ืึทืึผึธืื 3.9. ืึทืึผึดืงึฐืจึธื ืึฐืืึธื ืึฑืึนืึดืื ืึถืึพืึธืึธืึธื ืึทืึผึนืืึถืจ ืืึน ืึทืึผึถืึผึธืื' '3.11. ืึทืึผึนืืึถืจ ืึดื ืึดืึผึดืื ืึฐืึธ ืึผึดื ืขึตืืจึนื ืึธืชึผึธื ืึฒืึดืึพืึธืขึตืฅ ืึฒืฉืึถืจ ืฆึดืึผึดืืชึดืืึธ ืึฐืึดืึฐืชึผึดื ืึฒืึธืึพืึดืึผึถื ึผืึผ ืึธืึธืึฐืชึผึธื 3.12. ืึทืึผึนืืึถืจ ืึธืึธืึธื ืึธืึดืฉืึผึธื ืึฒืฉืึถืจ ื ึธืชึทืชึผึธื ืขึดืึผึธืึดื ืึดืื ื ึธืชึฐื ึธืึพืึผึดื ืึดืึพืึธืขึตืฅ ืึธืึนืึตืื
3.14. ืึทืึผึนืืึถืจ ืึฐืึนืึธื ืึฑืึนืึดืื ืึถืึพืึทื ึผึธืึธืฉื ืึผึดื ืขึธืฉืึดืืชึธ ืึผึนืืช ืึธืจืึผืจ ืึทืชึผึธื ืึดืึผึธืึพืึทืึผึฐืึตืึธื ืึผืึดืึผึนื ืึทืึผึทืช ืึทืฉืึผึธืึถื ืขึทืึพืึผึฐืึนื ึฐืึธ ืชึตืึตืึฐ ืึฐืขึธืคึธืจ ืชึผึนืืึทื ืึผึธืึพืึฐืึตื ืึทืึผึถืืึธื
3.22. ืึทืึผึนืืึถืจ ืึฐืืึธื ืึฑืึนืึดืื ืึตื ืึธืึธืึธื ืึธืึธื ืึผึฐืึทืึทื ืึดืึผึถื ึผืึผ ืึธืึทืขึทืช ืืึนื ืึธืจึธืข ืึฐืขึทืชึผึธื ืคึผึถืึพืึดืฉืึฐืึทื ืึธืืึน ืึฐืึธืงึทื ืึผึทื ืึตืขึตืฅ ืึทืึทืึผึดืื ืึฐืึธืึทื ืึธืึทื ืึฐืขึนืึธืื
6.1. ืึทืึฐืึดื ืึผึดืึพืึตืึตื ืึธืึธืึธื ืึธืจึนื ืขึทืึพืคึผึฐื ึตื ืึธืึฒืึธืึธื ืึผืึธื ืึนืช ืึปืึผึฐืืึผ ืึธืึถืื
6.1. ืึทืึผืึนืึถื ื ึนืึท ืฉืึฐืึนืฉืึธื ืึธื ึดืื ืึถืชึพืฉืึตื ืึถืชึพืึธื ืึฐืึถืชึพืึธืคึถืชื 6.2. ืึทืึผึดืจึฐืืึผ ืึฐื ึตืึพืึธืึฑืึนืึดืื ืึถืชึพืึผึฐื ืึนืช ืึธืึธืึธื ืึผึดื ืึนืึนืช ืึตื ึผึธื ืึทืึผึดืงึฐืืึผ ืึธืึถื ื ึธืฉืึดืื ืึดืึผึนื ืึฒืฉืึถืจ ืึผึธืึธืจืึผื 6.2. ืึตืึธืขืึนืฃ ืึฐืึดืื ึตืืึผ ืึผืึดืึพืึทืึผึฐืึตืึธื ืึฐืึดืื ึธืึผ ืึดืึผึนื ืจึถืึถืฉื ืึธืึฒืึธืึธื ืึฐืึดืื ึตืืึผ ืฉืึฐื ึทืึดื ืึดืึผึนื ืึธืึนืืึผ ืึตืึถืืึธ ืึฐืึทืึฒืืึนืชื 6.3. ืึทืึผึนืืึถืจ ืึฐืืึธื ืึนืึพืึธืืึนื ืจืึผืึดื ืึธืึธืึธื ืึฐืขึนืึธื ืึผึฐืฉืึทืึผึทื ืืึผื ืึธืฉืึธืจ ืึฐืึธืืึผ ืึธืึธืื ืึตืึธื ืึฐืขึถืฉืึฐืจึดืื ืฉืึธื ึธืื 6.4. ืึทื ึผึฐืคึดืึดืื ืึธืืึผ ืึธืึธืจึถืฅ ืึผึทืึผึธืึดืื ืึธืึตื ืึฐืึทื ืึทืึฒืจึตืึพืึตื ืึฒืฉืึถืจ ืึธืึนืืึผ ืึผึฐื ึตื ืึธืึฑืึนืึดืื ืึถืึพืึผึฐื ืึนืช ืึธืึธืึธื ืึฐืึธืึฐืืึผ ืึธืึถื ืึตืึผึธื ืึทืึผึดืึผึนืจึดืื ืึฒืฉืึถืจ ืึตืขืึนืึธื ืึทื ึฐืฉืึตื ืึทืฉืึผึตืื
9.6. ืฉืึนืคึตืึฐ ืึผึทื ืึธืึธืึธื ืึผึธืึธืึธื ืึผึธืืึน ืึดืฉืึผึธืคึตืึฐ ืึผึดื ืึผึฐืฆึถืึถื ืึฑืึนืึดืื ืขึธืฉืึธื ืึถืชึพืึธืึธืึธืื
9.25. ืึทืึผึนืืึถืจ ืึธืจืึผืจ ืึผึฐื ึธืขึทื ืขึถืึถื ืขึฒืึธืึดืื ืึดืึฐืึถื ืึฐืึถืึธืืื 9.26. ืึทืึผึนืืึถืจ ืึผึธืจืึผืึฐ ืึฐืึนืึธื ืึฑืึนืึตื ืฉืึตื ืึดืืึดื ืึฐื ึทืขึทื ืขึถืึถื ืึธืืึนื 12.11. ืึทืึฐืึดื ืึผึทืึฒืฉืึถืจ ืึดืงึฐืจึดืื ืึธืืึนื ืึดืฆึฐืจึธืึฐืึธื ืึทืึผึนืืึถืจ ืึถืึพืฉืึธืจึทื ืึดืฉืึฐืชึผืึน ืึดื ึผึตืึพื ึธื ืึธืึทืขึฐืชึผึดื ืึผึดื ืึดืฉืึผึธื ืึฐืคึทืชึพืึทืจึฐืึถื ืึธืชึผึฐื 12.12. ืึฐืึธืึธื ืึผึดืึพืึดืจึฐืืึผ ืึนืชึธืึฐ ืึทืึผึดืฆึฐืจึดืื ืึฐืึธืึฐืจืึผ ืึดืฉืึฐืชึผืึน ืึนืืช ืึฐืึธืจึฐืืึผ ืึนืชึดื ืึฐืึนืชึธืึฐ ืึฐืึทืึผืึผื 12.13. ืึดืึฐืจึดืึพื ึธื ืึฒืึนืชึดื ืึธืชึผึฐ ืึฐืึทืขึทื ืึดืืึทืึพืึดื ืึทืขึฒืืึผืจึตืึฐ ืึฐืึธืึฐืชึธื ื ึทืคึฐืฉืึดื ืึผึดืึฐืึธืึตืึฐื 12.14. ืึทืึฐืึดื ืึผึฐืืึนื ืึทืึฐืจึธื ืึดืฆึฐืจึธืึฐืึธื ืึทืึผึดืจึฐืืึผ ืึทืึผึดืฆึฐืจึดืื ืึถืชึพืึธืึดืฉืึผึธื ืึผึดืึพืึธืคึธื ืึดืื ืึฐืึนืื 12.15. ืึทืึผึดืจึฐืืึผ ืึนืชึธืึผ ืฉืึธืจึตื ืคึทืจึฐืขึนื ืึทืึฐืึทืึฐืืึผ ืึนืชึธืึผ ืึถืึพืคึผึทืจึฐืขึนื ืึทืชึผึปืงึผึทื ืึธืึดืฉืึผึธื ืึผึตืืช ืคึผึทืจึฐืขึนืื 12.16. ืึผืึฐืึทืึฐืจึธื ืึตืืึดืื ืึผึทืขึฒืืึผืจึธืึผ ืึทืึฐืึดืึพืืึน ืฆึนืืึพืึผืึธืงึธืจ ืึทืึฒืึนืจึดืื ืึทืขึฒืึธืึดืื ืึผืฉืึฐืคึธืึนืช ืึทืึฒืชึนื ึนืช ืึผืึฐืึทืึผึดืืื 12.17. ืึทืึฐื ึทืึผึทืข ืึฐืืึธื ืึถืชึพืคึผึทืจึฐืขึนื ื ึฐืึธืขึดืื ืึผึฐืึนืึดืื ืึฐืึถืชึพืึผึตืืชืึน ืขึทืึพืึผึฐืึทืจ ืฉืึธืจึทื ืึตืฉืึถืช ืึทืึฐืจึธืื 12.18. ืึทืึผึดืงึฐืจึธื ืคึทืจึฐืขึนื ืึฐืึทืึฐืจึธื ืึทืึผึนืืึถืจ ืึทืึพืึผึนืืช ืขึธืฉืึดืืชึธ ืึผึดื ืึธืึผึธื ืึนืึพืึดืึผึทืึฐืชึผึธ ืึผึดื ืึผึดื ืึดืฉืึฐืชึผึฐืึธ ืึดืืื 12.19. ืึธืึธื ืึธืึทืจึฐืชึผึธ ืึฒืึนืชึดื ืึดืื ืึธืึถืงึผึทื ืึนืชึธืึผ ืึดื ืึฐืึดืฉืึผึธื ืึฐืขึทืชึผึธื ืึดื ึผึตื ืึดืฉืึฐืชึผึฐืึธ ืงึทื ืึธืึตืึฐื
14.14. ืึทืึผึดืฉืึฐืึทืข ืึทืึฐืจึธื ืึผึดื ื ึดืฉืึฐืึผึธื ืึธืึดืื ืึทืึผึธืจึถืง ืึถืชึพืึฒื ึดืืึธืื ืึฐืึดืืึตื ืึตืืชืึน ืฉืึฐืึนื ึธื ืขึธืฉืึธืจ ืึผืฉืึฐืึนืฉื ืึตืืึนืช ืึทืึผึดืจึฐืึผึนืฃ ืขึทืึพืึผึธืื
14.23. ืึดืึพืึดืืึผื ืึฐืขึทื ืฉืึฐืจืึนืึฐึพื ึทืขึทื ืึฐืึดืึพืึถืงึผึทื ืึดืึผึธืึพืึฒืฉืึถืจึพืึธืึฐ ืึฐืึนื ืชึนืืึทืจ ืึฒื ึดื ืึถืขึฑืฉืึทืจึฐืชึผึดื ืึถืชึพืึทืึฐืจึธืื 18.11. ืึฐืึทืึฐืจึธืึธื ืึฐืฉืึธืจึธื ืึฐืงึตื ึดืื ืึผึธืึดืื ืึผึทืึผึธืึดืื ืึธืึทื ืึดืึฐืืึนืช ืึฐืฉืึธืจึธื ืึนืจึทื ืึผึทื ึผึธืฉืึดืืื 18.12. ืึทืชึผึดืฆึฐืึทืง ืฉืึธืจึธื ืึผึฐืงึดืจึฐืึผึธืึผ ืึตืืึนืจ ืึทืึฒืจึตื ืึฐืึนืชึดื ืึธืึฐืชึธืึพืึผึดื ืขึถืึฐื ึธื ืึทืืึนื ึดื ืึธืงึตืื
22.1. ืึทืึฐืึดื ืึทืึทืจ ืึทืึผึฐืึธืจึดืื ืึธืึตืึผึถื ืึฐืึธืึฑืึนืึดืื ื ึดืกึผึธื ืึถืชึพืึทืึฐืจึธืึธื ืึทืึผึนืืึถืจ ืึตืึธืื ืึทืึฐืจึธืึธื ืึทืึผึนืืึถืจ ืึดื ึผึตื ึดืื
22.1. ืึทืึผึดืฉืึฐืึทื ืึทืึฐืจึธืึธื ืึถืชึพืึธืืึน ืึทืึผึดืงึผึทื ืึถืชึพืึทืึผึทืึฒืึถืึถืช ืึดืฉืึฐืึนื ืึถืชึพืึผึฐื ืึนื
22.3. ืึทืึผึทืฉืึฐืึผึตื ืึทืึฐืจึธืึธื ืึผึทืึผึนืงึถืจ ืึทืึผึทืึฒืึนืฉื ืึถืชึพืึฒืึนืจืึน ืึทืึผึดืงึผึทื ืึถืชึพืฉืึฐื ึตื ื ึฐืขึธืจึธืื ืึดืชึผืึน ืึฐืึตืช ืึดืฆึฐืึธืง ืึผึฐื ืึน ืึทืึฐืึทืงึผึทืข ืขึฒืฆึตื ืขึนืึธื ืึทืึผึธืงึธื ืึทืึผึตืึถืึฐ ืึถืึพืึทืึผึธืงืึนื ืึฒืฉืึถืจึพืึธืึทืจึพืืึน ืึธืึฑืึนืึดืืื 22.4. ืึผึทืึผืึนื ืึทืฉืึผึฐืึดืืฉืึดื ืึทืึผึดืฉืึผึธื ืึทืึฐืจึธืึธื ืึถืชึพืขึตืื ึธืื ืึทืึผึทืจึฐื ืึถืชึพืึทืึผึธืงืึนื ืึตืจึธืึนืงื
22.6. ืึทืึผึดืงึผึทื ืึทืึฐืจึธืึธื ืึถืชึพืขึฒืฆึตื ืึธืขึนืึธื ืึทืึผึธืฉืึถื ืขึทืึพืึดืฆึฐืึธืง ืึผึฐื ืึน ืึทืึผึดืงึผึทื ืึผึฐืึธืืึน ืึถืชึพืึธืึตืฉื ืึฐืึถืชึพืึทืึผึทืึฒืึถืึถืช ืึทืึผึตืึฐืืึผ ืฉืึฐื ึตืืึถื ืึทืึฐืึผึธืื
22.8. ืึทืึผึนืืึถืจ ืึทืึฐืจึธืึธื ืึฑืึนืึดืื ืึดืจึฐืึถืึพืึผืึน ืึทืฉืึผึถื ืึฐืขึนืึธื ืึผึฐื ึดื ืึทืึผึตืึฐืืึผ ืฉืึฐื ึตืืึถื ืึทืึฐืึผึธืื 2
2.9. ืึทืึผึธืึนืืึผ ืึถืึพืึทืึผึธืงืึนื ืึฒืฉืึถืจ ืึธืึทืจึพืืึน ืึธืึฑืึนืึดืื ืึทืึผึดืึถื ืฉืึธื ืึทืึฐืจึธืึธื ืึถืชึพืึทืึผึดืึฐืึผึตืึท ืึทืึผึทืขึฒืจึนืึฐ ืึถืชึพืึธืขึตืฆึดืื ืึทืึผึทืขึฒืงึนื ืึถืชึพืึดืฆึฐืึธืง ืึผึฐื ืึน ืึทืึผึธืฉืึถื ืึนืชืึน ืขึทืึพืึทืึผึดืึฐืึผึตืึท ืึดืึผึทืขึทื ืึธืขึตืฆึดืืื
22.13. ืึทืึผึดืฉืึผึธื ืึทืึฐืจึธืึธื ืึถืชึพืขึตืื ึธืื ืึทืึผึทืจึฐื ืึฐืึดื ึผึตืึพืึทืึดื ืึทืึทืจ ื ึถืึฑืึทื ืึผึทืกึผึฐืึทืึฐ ืึผึฐืงึทืจึฐื ึธืื ืึทืึผึตืึถืึฐ ืึทืึฐืจึธืึธื ืึทืึผึดืงึผึทื ืึถืชึพืึธืึทืึดื ืึทืึผึทืขึฒืึตืืึผ ืึฐืขึนืึธื ืชึผึทืึทืช ืึผึฐื ืึนื
22.14. ืึทืึผึดืงึฐืจึธื ืึทืึฐืจึธืึธื ืฉืึตืึพืึทืึผึธืงืึนื ืึทืืึผื ืึฐืืึธื ืึดืจึฐืึถื ืึฒืฉืึถืจ ืึตืึธืึตืจ ืึทืึผืึนื ืึผึฐืึทืจ ืึฐืืึธื ืึตืจึธืึถืื
24.12. ืึทืึผึนืืึทืจ ืึฐืืึธื ืึฑืึนืึตื ืึฒืึนื ึดื ืึทืึฐืจึธืึธื ืึทืงึฐืจึตืึพื ึธื ืึฐืคึธื ึทื ืึทืึผืึนื ืึทืขึฒืฉืึตืึพืึถืกึถื ืขึดื ืึฒืึนื ึดื ืึทืึฐืจึธืึธืื
24.16. ืึฐืึทื ึผึทืขึฒืจึธ ืึนืึทืช ืึทืจึฐืึถื ืึฐืึนื ืึผึฐืชืึผืึธื ืึฐืึดืืฉื ืึนื ืึฐืึธืขึธืึผ ืึทืชึผึตืจึถื ืึธืขึทืึฐื ึธื ืึทืชึผึฐืึทืึผึตื ืึทืึผึธืึผ ืึทืชึผึธืขึทืื
37.25. ืึทืึผึตืฉืึฐืืึผ ืึถืึฑืึธืึพืึถืึถื ืึทืึผึดืฉืึฐืืึผ ืขึตืื ึตืืึถื ืึทืึผึดืจึฐืืึผ ืึฐืึดื ึผึตื ืึนืจึฐืึทืช ืึดืฉืึฐืึฐืขึตืืึดืื ืึผึธืึธื ืึดืึผึดืึฐืขึธื ืึผืึฐืึทืึผึตืืึถื ื ึนืฉืึฐืึดืื ื ึฐืึนืืช ืึผืฆึฐืจึดื ืึธืึนื ืืึนืึฐืึดืื ืึฐืืึนืจึดืื ืึดืฆึฐืจึธืึฐืึธืื
46.33. ืึฐืึธืึธื ืึผึดืึพืึดืงึฐืจึธื ืึธืึถื ืคึผึทืจึฐืขึนื ืึฐืึธืึทืจ ืึทืึพืึผึทืขึฒืฉืึตืืึถืื 46.34. ืึทืึฒืึทืจึฐืชึผึถื ืึทื ึฐืฉืึตื ืึดืงึฐื ึถื ืึธืืึผ ืขึฒืึธืึถืืึธ ืึดื ึผึฐืขืึผืจึตืื ืึผ ืึฐืขึทืึพืขึทืชึผึธื ืึผึทืึพืึฒื ึทืึฐื ืึผ ืึผึทืึพืึฒืึนืชึตืื ืึผ ืึผึทืขึฒืืึผืจ ืชึผึตืฉืึฐืืึผ ืึผึฐืึถืจึถืฅ ืึผึนืฉืึถื ืึผึดืึพืชืึนืขึฒืึทืช ืึดืฆึฐืจึทืึดื ืึผึธืึพืจึนืขึตื ืฆึนืืื''. None | 1.1. In the beginning God created the heaven and the earth. 1.2. Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters. 1.3. And God said: โLet there be light.โ And there was light.
1.6. And God said: โLet there be a firmament in the midst of the waters, and let it divide the waters from the waters.โ
1.9. And God said: โLet the waters under the heaven be gathered together unto one place, and let the dry land appear.โ And it was so.
1.11. And God said: โLet the earth put forth grass, herb yielding seed, and fruit-tree bearing fruit after its kind, wherein is the seed thereof, upon the earth.โ And it was so.
1.26. And God said: โLet us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.โ 1.27. And God created man in His own image, in the image of God created He him; male and female created He them. 1.28. And God blessed them; and God said unto them: โBe fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.โ
2.2. And on the seventh day God finished His work which He had made; and He rested on the seventh day from all His work which He had made.
2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
2.9. And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil.
3.8. And they heard the voice of the LORD God walking in the garden toward the cool of the day; and the man and his wife hid themselves from the presence of the LORD God amongst the trees of the garden. 3.9. And the LORD God called unto the man, and said unto him: โWhere art thou?โ 3.10. And he said: โI heard Thy voice in the garden, and I was afraid, because I was naked; and I hid myself.โ 3.11. And He said: โWho told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?โ 3.12. And the man said: โThe woman whom Thou gavest to be with me, she gave me of the tree, and I did eat.โ
3.14. And the LORD God said unto the serpent: โBecause thou hast done this, cursed art thou from among all cattle, and from among all beasts of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life.
3.22. And the LORD God said: โBehold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.โ
6.1. And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, 6.2. that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose. 6.3. And the LORD said: โMy spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.โ 6.4. The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.
9.6. Whoso sheddeth manโs blood, by man shall his blood be shed; for in the image of God made He man.
9.25. And he said: Cursed be Canaan; a servant of servants shall he be unto his brethren. 9.26. And he said: Blessed be the LORD, the God of Shem; And let Canaan be their servant.
12.10. And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land. 12.11. And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife: โBehold now, I know that thou art a fair woman to look upon. 12.12. And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife; and they will kill me, but thee they will keep alive. 12.13. Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.โ 12.14. And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair. 12.15. And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaohโs house. 12.16. And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels. 12.17. And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abramโs wife. 12.18. And Pharaoh called Abram, and said: โWhat is this that thou hast done unto me? why didst thou not tell me that she was thy wife? 12.19. Why saidst thou: She is my sister? so that I took her to be my wife; now therefore behold thy wife, take her, and go thy way.โ 1
2.20. And Pharaoh gave men charge concerning him; and they brought him on the way, and his wife, and all that he had.
13.10. And Lot lifted up his eyes, and beheld all the plain of the Jordan, that it was well watered every where, before the LORD destroyed Sodom and Gomorrah, like the garden of the LORD, like the land of Egypt, as thou goest unto Zoar.
14.14. And when Abram heard that his brother was taken captive, he led forth his trained men, born in his house, three hundred and eighteen, and pursued as far as Dan.
14.23. that I will not take a thread nor a shoe-latchet nor aught that is thine, lest thou shouldest say: I have made Abram rich;
18.10. And He said: โI will certainly return unto thee when the season cometh round; and, lo, Sarah thy wife shall have a son.โ And Sarah heard in the tent door, which was behind him.โ 18.11. Now Abraham and Sarah were old, and well stricken in age; it had ceased to be with Sarah after the manner of women.โ 18.12. And Sarah laughed within herself, saying: โAfter I am waxed old shall I have pleasure, my lord being old also?โ
22.1. And it came to pass after these things, that God did prove Abraham, and said unto him: โAbrahamโ; and he said: โHere am I.โ
22.3. And Abraham rose early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son; and he cleaved the wood for the burnt-offering, and rose up, and went unto the place of which God had told him. 22.4. On the third day Abraham lifted up his eyes, and saw the place afar off.
22.6. And Abraham took the wood of the burnt-offering, and laid it upon Isaac his son; and he took in his hand the fire and the knife; and they went both of them together.
22.8. And Abraham said: โGod will aprovide Himself the lamb for a burnt-offering, my son.โ So they went both of them together. 2
2.9. And they came to the place which God had told him of; and Abraham built the altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar, upon the wood.
22.13. And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in the thicket by his horns. And Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son.
22.14. And Abraham called the name of that place Adonai-jireh; as it is said to this day: โIn the mount where the LORD is seen.โ
24.12. And he said: โO LORD, the God of my master Abraham, send me, I pray Thee, good speed this day, and show kindness unto my master Abraham.
24.16. And the damsel was very fair to look upon, a virgin, neither had any man known her; and she went down to the fountain, and filled her pitcher, and came up.
37.25. And they sat down to eat bread; and they lifted up their eyes and looked, and, behold, a caravan of Ishmaelites came from Gilead, with their camels bearing spicery and balm and ladanum, going to carry it down to Egypt.
46.33. And it shall come to pass, when Pharaoh shall call you, and shall say: What is your occupation? 46.34. that ye shall say: Thy servants have been keepers of cattle from our youth even until now, both we, and our fathers; that ye may dwell in the land of Goshen; for every shepherd is an abomination unto the Egyptians.โ' '. None |
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5. Hebrew Bible, Job, 9.7-9.8 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Bible, texts and exegesis relating to Egypt โข Exegesis โข Exegesis,, Scriptural Correlation โข Exegesis,, and Nonscriptural Myth โข Exegesis,, and Orthography
Found in books: Fishbane (2003) 99, 116, 202, 332; Motta and Petrucci (2022) 152; Salvesen et al (2020) 46
9.7. ืึธืึนืึตืจ ืึทืึถืจึถืก ืึฐืึนื ืึดืึฐืจึธื ืึผืึฐืขึทื ืึผืึนืึธืึดืื ืึทืึฐืชึผึนืื 9.8. ื ึนืึถื ืฉืึธืึทืึดื ืึฐืึทืึผืึน ืึฐืืึนืจึตืึฐ ืขึทืึพืึผึธืึณืชึตื ืึธืื''. None | 9.7. Who commandeth the sun, and it riseth not; And sealeth up the stars. 9.8. Who alone stretcheth out the heavens, And treadeth upon the waves of the sea.''. None |
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6. Hebrew Bible, Leviticus, 5.1, 18.3, 19.17-19.18, 19.24, 23.40 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Allegorical, exegesis of the Song of Songs โข Allegory, allegorical exegesis โข Bible, texts and exegesis relating to Egypt โข Biblical commentaries and exegesis โข Exegesis, Karaite โข Exegesis, exegetical, interpretation of Scripture โข Exegesis, exegetical, interpretation of Scripture, Jesusโ command of scriptural exegesis โข Exegesis, midrash โข Exegesis, pesher โข Exegesis, sectarian โข Exegesis, tannaitic โข Exegesis,, and Orthography โข Intercultural exegesis โข Philo, exegete โข Sahl b. Maแนฃlฤซสพaแธฅ (Karaite exegete) โข exegesis โข innovation through exegesis in rabbinic sources, neutralization of โข innovation through exegesis in rabbinic sources, through legislation in rabbinic sources
Found in books: Birnbaum and Dillon (2020) 35; Boustan Janssen and Roetzel (2010) 159; Corrigan and Rasimus (2013) 346, 348; Damm (2018) 203; Fishbane (2003) 354; Geljon and Runia (2019) 25; Hasan Rokem (2003) 19, 45; Hayes (2015) 303; Ruzer (2020) 111, 112, 114; Salvesen et al (2020) 598, 606, 636; Schiffman (1983) 81, 86, 90, 91, 94, 99, 101, 105, 111, 112, 114, 123, 125, 126, 128; ฤernuลกkovรก (2016) 27, 221
5.1. ืึฐืึถืชึพืึทืฉืึผึตื ึดื ืึทืขึฒืฉืึถื ืขึนืึธื ืึผึทืึผึดืฉืึฐืคึผึธื ืึฐืึดืคึผึถืจ ืขึธืึธืื ืึทืึผึนืึตื ืึตืึทืึผึธืืชืึน ืึฒืฉืึถืจึพืึธืึธื ืึฐื ึดืกึฐืึทื ืืึนื
5.1. ืึฐื ึถืคึถืฉื ืึผึดืึพืชึถืึฑืึธื ืึฐืฉืึธืึฐืขึธื ืงืึนื ืึธืึธื ืึฐืืึผื ืขึตื ืืึน ืจึธืึธื ืืึน ืึธืึธืข ืึดืึพืืึนื ืึทืึผึดืื ืึฐื ึธืฉืึธื ืขึฒืึบื ืึนื
18.3. ืึผืฉืึฐืึทืจึฐืชึผึถื ืึถืชึพืึดืฉืึฐืึทืจึฐืชึผึดื ืึฐืึดืึฐืชึผึดื ืขึฒืฉืืึนืช ืึตืึปืงึผืึนืช ืึทืชึผืึนืขึตืึนืช ืึฒืฉืึถืจ ื ึทืขึฒืฉืืึผ ืึดืคึฐื ึตืืึถื ืึฐืึนื ืชึดืึผึทืึผึฐืืึผ ืึผึธืึถื ืึฒื ึดื ืึฐืืึธื ืึฑืึนืึตืืึถืื
18.3. ืึผึฐืึทืขึฒืฉืึตื ืึถืจึถืฅึพืึดืฆึฐืจึทืึดื ืึฒืฉืึถืจ ืึฐืฉืึทืึฐืชึผึถืึพืึผึธืึผ ืึนื ืชึทืขึฒืฉืืึผ ืึผืึฐืึทืขึฒืฉืึตื ืึถืจึถืฅึพืึผึฐื ึทืขึทื ืึฒืฉืึถืจ ืึฒื ึดื ืึตืึดืื ืึถืชึฐืึถื ืฉืึธืึผึธื ืึนื ืชึทืขึฒืฉืืึผ ืึผืึฐืึปืงึผึนืชึตืืึถื ืึนื ืชึตืึตืืึผื
19.17. ืึนืึพืชึดืฉืึฐื ึธื ืึถืชึพืึธืึดืืึธ ืึผึดืึฐืึธืึถืึธ ืืึนืึตืึท ืชึผืึนืึดืืึท ืึถืชึพืขึฒืึดืืชึถืึธ ืึฐืึนืึพืชึดืฉืึผึธื ืขึธืึธืื ืึตืึฐืื 19.18. ืึนืึพืชึดืงึผึนื ืึฐืึนืึพืชึดืึผึนืจ ืึถืชึพืึผึฐื ึตื ืขึทืึผึถืึธ ืึฐืึธืึทืึฐืชึผึธ ืึฐืจึตืขึฒืึธ ืึผึธืืึนืึธ ืึฒื ึดื ืึฐืืึธืื
19.24. ืึผืึทืฉืึผึธื ึธื ืึธืจึฐืึดืืขึดืช ืึดืึฐืึถื ืึผึธืึพืคึผึดืจึฐืืึน ืงึนืึถืฉื ืึดืึผืึผืึดืื ืึทืืืึธืื' '. None | 5.1. And if any one sin, in that he heareth the voice of adjuration, he being a witness, whether he hath seen or known, if he do not utter it, then he shall bear his iniquity;
18.3. After the doings of the land of Egypt, wherein ye dwelt, shall ye not do; and after the doings of the land of Canaan, whither I bring you, shall ye not do; neither shall ye walk in their statutes.
19.17. Thou shalt not hate thy brother in thy heart; thou shalt surely rebuke thy neighbour, and not bear sin because of him. 19.18. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.
19.24. And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD.
23.40. And ye shall take you on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook, and ye shall rejoice before the LORD your God seven days.' '. None |
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7. Hebrew Bible, Proverbs, 1.4, 1.7, 2.4, 3.17, 4.2, 9.15, 9.18, 27.10 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Allegorical, exegesis of the Song of Songs โข Exegesis โข Exegesis, heresy as erroneous exegesis โข Exegesis, in Valentianianism โข Exegesis,, Difficult Passages โข allฤgoria, allegorical exegesis of Scripture โข exegesis โข exegesis, allegorical โข innovation through exegesis in rabbinic sources โข verse-by-verse exegesis, in piyyut
Found in books: Beyerle and Goff (2022) 80; Boulluec (2022) 288, 289, 502; Fishbane (2003) 349; Hasan Rokem (2003) 19; Hayes (2015) 311; Hirshman (2009) 42, 44, 67, 72; Lieber (2014) 193; ฤernuลกkovรก (2016) 96, 184, 188, 189
1.4. ืึธืชึตืช ืึดืคึฐืชึธืืึดื ืขึธืจึฐืึธื ืึฐื ึทืขึทืจ ืึผึทืขึทืช ืึผืึฐืึดืึผึธืื
1.7. ืึดืจึฐืึทืช ืึฐืืึธื ืจึตืืฉืึดืืช ืึผึธืขึทืช ืึธืึฐืึธื ืึผืืึผืกึธืจ ืึฑืึดืืึดืื ืึผึธืืึผื
2.4. ืึดืึพืชึผึฐืึทืงึฐืฉืึถื ึผึธื ืึทืึผึธืกึถืฃ ืึฐืึทืึผึทืึฐืืึนื ึดืื ืชึผึทืึฐืคึผึฐืฉืึถื ึผึธืื
3.17. ืึผึฐืจึธืึถืืึธ ืึทืจึฐืึตืึพื ึนืขึทื ืึฐืึธืึพื ึฐืชึดืืืึนืชึถืืึธ ืฉืึธืืึนืื
4.2. ืึผึฐื ึดื ืึดืึฐืึธืจึทื ืึทืงึฐืฉืึดืืึธื ืึทืึฒืึธืจึทื ืึทืึพืึธืึฐื ึถืึธื
4.2. ืึผึดื ืึถืงึทื ืืึนื ื ึธืชึทืชึผึดื ืึธืึถื ืชึผืึนืจึธืชึดื ืึทืึพืชึผึทืขึฒืึนืืึผื
9.15. ืึดืงึฐืจึนื ืึฐืขึนืึฐืจึตืึพืึธืจึถืึฐ ืึทืึฐืึทืฉืึผึฐืจึดืื ืึนืจึฐืืึนืชึธืื
9.18. ืึฐืึนืึพืึธืึทืข ืึผึดืึพืจึฐืคึธืึดืื ืฉืึธื ืึผึฐืขึดืึฐืงึตื ืฉืึฐืืึนื ืงึฐืจึปืึถืืึธื' '. None | 1.4. To give prudence to the simple, To the young man knowledge and discretion;
1.7. The fear of the LORD is the beginning of knowledge; But the foolish despise wisdom and discipline.
2.4. If thou seek her as silver, And search for her as for hid treasures;
3.17. Her ways are ways of pleasantness, And all her paths are peace.
4.2. For I give you a good taking; Forsake ye not my teaching.
9.15. To call to them that pass by, Who go right on their ways:
9.18. But he knoweth not that the shades are there; that her guests are in the depths of the nether-world.
27.10. Thine own friend, and thy fatherโs friend, forsake not; Neither go into thy brotherโs house in the day of thy calamity; Better is a neighbour that is near than a brother far off.''. None |
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8. Hebrew Bible, Psalms, 1.1-1.3, 16.8-16.11, 102.1, 110.1, 119.126 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Aristotle, and exegesis โข Christian exegesis โข Exegesis โข Exegesis, exegetical, interpretation of Scripture โข Exegesis, exegetical, interpretation of Scripture, Messianic/eschatological interpretation โข Exegesis, exegetical, interpretation of Scripture, Reinterpretation โข Exegesis, figurative โข Exegesis, in Origen โข Exegesis, in gnosticism โข Exegesis, literal โข Exegesis,, Allegory โข Exegesis,, Biblical Developments โข Exegesis,, Midrashic Developments โข Exegesis,, and Mythmaking โข Martyr, Justin, polemic against exegesis of gnostics โข Neoplatonism, and exegesis โข Platonism/Plato, and exegesis โข Song of Songs piyyutim, as exegesis โข divine names, Christian exegesis and โข exegesis โข exegesis, and akribeia โข exegesis, and philosophy โข innovation through exegesis in rabbinic sources โข numerological exegesis โข philosophy, and exegesis โข piyyut, piyyutim, exegetical nature of โข prosopological exegesis โข typological exegesis โข verse-by-verse exegesis, in piyyut
Found in books: Avery Peck et al. (2014) 51; Berglund Crostini and Kelhoffer (2022) 123; Boulluec (2022) 207, 458, 547; Champion (2022) 39, 40; Damm (2018) 16; Fishbane (2003) 41, 48, 226; Frey and Levison (2014) 251; Hayes (2015) 311; Hirshman (2009) 66, 67, 68, 71; Janowitz (2002b) 37; Lieber (2014) 43, 54, 253; Pierce et al. (2022) 53; Ruzer (2020) 57, 58, 59, 60, 61, 67, 68, 102, 203; Zawanowska and Wilk (2022) 245, 256; ฤernuลกkovรก (2016) 17, 32, 65, 70, 317
1.1. ืึทืฉืึฐืจึตืึพืึธืึดืืฉื ืึฒืฉืึถืจ ืึนื ืึธืึทืึฐ ืึผึทืขึฒืฆึทืช ืจึฐืฉืึธืขึดืื ืึผืึฐืึถืจึถืึฐ ืึทืึผึธืึดืื ืึนื ืขึธืึธื ืึผืึฐืืึนืฉืึทื ืึตืฆึดืื ืึนื ืึธืฉืึธืื 1.2. ืึผึดื ืึดื ืึผึฐืชืึนืจึทืช ืึฐืืึธื ืึถืคึฐืฆืึน ืึผืึฐืชืึนืจึธืชืึน ืึถืึฐืึผึถื ืืึนืึธื ืึธืึธืึฐืึธืื 1.3. ืึฐืึธืึธื ืึผึฐืขึตืฅ ืฉืึธืชืึผื ืขึทืึพืคึผึทืึฐืึตื ืึธืึดื ืึฒืฉืึถืจ ืคึผึดืจึฐืืึน ืึดืชึผึตื ืึผึฐืขึดืชึผืึน ืึฐืขึธืึตืืึผ ืึนืึพืึดืึผืึนื ืึฐืึนื ืึฒืฉืึถืจึพืึทืขึฒืฉืึถื ืึทืฆึฐืึดืืึทื
16.8. ืฉืึดืึผึดืืชึดื ืึฐืืึธื ืึฐื ึถืึฐืึผึดื ืชึธืึดืื ืึผึดื ืึดืืึดืื ึดื ืึผึทืึพืึถืึผืึนืื 16.9. ืึธืึตื ืฉืึธืึทื ืึดืึผึดื ืึทืึผึธืึถื ืึผึฐืืึนืึดื ืึทืฃึพืึผึฐืฉืึธืจึดื ืึดืฉืึฐืึผึนื ืึธืึถืึทืื' '16.11. ืชึผืึนืึดืืขึตื ึดื ืึนืจึทื ืึทืึผึดืื ืฉืึนืึทืข ืฉืึฐืึธืืึนืช ืึถืชึพืคึผึธื ึถืืึธ ื ึฐืขึดืืึนืช ืึผึดืืึดืื ึฐืึธ ื ึถืฆึทืื
102.1. ืึผึดืึพืึตืคึถืจ ืึผึทืึผึถืึถื ืึธืึธืึฐืชึผึดื ืึฐืฉืึดืงึผึปืึทื ืึผึดืึฐืึดื ืึธืกึธืึฐืชึผึดืื
102.1. ืชึผึฐืคึดืึผึธื ืึฐืขึธื ึดื ืึดืึพืึทืขึฒืึนืฃ ืึฐืึดืคึฐื ึตื ืึฐืืึธื ืึดืฉืึฐืคึผึนืึฐ ืฉืึดืืืึนื
110.1. ืึฐืึธืึดื ืึดืึฐืืึนืจ ื ึฐืึปื ืึฐืืึธื ืึทืืึนื ึดื ืฉืึตื ืึดืืึดืื ึดื ืขึทืึพืึธืฉืึดืืช ืึนืึฐืึถืืึธ ืึฒืึนื ืึฐืจึทืึฐืึถืืึธื
119.126. ืขึตืช ืึทืขึฒืฉืืึนืช ืึทืืืึธื ืึตืคึตืจืึผ ืชึผืึนืจึธืชึถืึธื''. None | 1.1. HAPPY IS the man that hath not walked in the counsel of the wicked, Nor stood in the way of sinners, nor sat in the seat of the scornful. 1.2. But his delight is in the law of the LORD; and in His law doth he meditate day and night. 1.3. And he shall be like a tree planted by streams of water, that bringeth forth its fruit in its season, and whose leaf doth not wither; and in whatsoever he doeth he shall prosper.
16.8. I have set the LORD always before me; Surely He is at my right hand, I shall not be moved. 16.9. Therefore my heart is glad, and my glory rejoiceth; my flesh also dwelleth in safety; 16.10. For Thou wilt not abandon my soul to the nether-world; Neither wilt Thou suffer Thy godly one to see the pit. 16.11. Thou makest me to know the path of life; In Thy presence is fulness of joy, In Thy right hand bliss for evermore.
102.1. A Prayer of the afflicted, when he fainteth, and poureth out his complaint before the LORD. ' "
110.1. A Psalm of David. The LORD saith unto my lord: โSit thou at My right hand, until I make thine enemies thy footstool.'" '
119.126. It is time for the LORD to work; They have made void Thy law.' '. None |
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9. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Philo of Alexandria, exegesis of Exodus โข charismatic exegesis
Found in books: Kraemer (2010) 83; Tabbernee (2007) 156
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10. Hebrew Bible, 1 Samuel, 25.26 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข Exegesis, sectarian โข Mariological exegesis โข typological exegesis
Found in books: Schiffman (1983) 39; Zawanowska and Wilk (2022) 541, 544
25.26. ืึฐืขึทืชึผึธื ืึฒืึนื ึดื ืึทืึพืึฐืืึธื ืึฐืึตืึพื ึทืคึฐืฉืึฐืึธ ืึฒืฉืึถืจ ืึฐื ึธืขึฒืึธ ืึฐืืึธื ืึดืึผืึนื ืึฐืึธืึดืื ืึฐืืึนืฉืึตืขึท ืึธืึฐืึธ ืึธืึฐ ืึฐืขึทืชึผึธื ืึดืึฐืืึผ ืึฐื ึธืึธื ืึนืึฐืึถืืึธ ืึฐืึทืึฐืึทืงึฐืฉืึดืื ืึถืึพืึฒืึนื ึดื ืจึธืขึธืื''. None | 25.26. Now therefore, my lord, as the Lord lives, and as thy soul lives, seeing the Lord has prevented thee from coming to shed blood, and from avenging thyself with thy own hand, now let thy enemies, and they that seek evil to my lord, be as Naval.''. None |
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11. Hebrew Bible, Isaiah, 1.3, 3.5, 5.1, 10.24, 11.1-11.4, 30.26, 33.7, 40.13, 50.2, 53.5, 54.1, 54.11, 54.13, 62.11, 64.3 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข Alexandrian exegesis โข Bible, texts and exegesis relating to Egypt โข Christianization of the Roman empire, disputes over biblical exegesis โข Exegesis, allegorical โข Exegesis, exegetical, interpretation of Scripture โข Exegesis, exegetical, interpretation of Scripture, Messianic/eschatological interpretation โข Exegesis, figurative โข Exegesis, heresy as erroneous exegesis โข Exegesis, in Clement of Alexandria โข Exegesis, in Irenaeus โข Exegesis, in gnosticism โข Exegesis, literal โข Exegesis,, Biblical Developments โข Exegesis,, Difficult Passages โข Exegesis,, Midrashic Developments โข Exegesis,, and Mythmaking โข Exegesis,, and Orthography โข Irenaeus, criticism of gnostic exegesis โข Song of Songs piyyutim, as exegesis โข exegesis โข exegesis as basis for authority, disputes with Christians over โข exegesis, non-literal โข exegesis, rabbinic โข midrash, atomistic approach to exegesis
Found in books: Berglund Crostini and Kelhoffer (2022) 446, 447, 450; Boulluec (2022) 22, 234, 286, 394, 532; Esler (2000) 663; Fishbane (2003) 15, 52, 151, 261; Hayes (2022) 388; Lieber (2014) 54; Ruzer (2020) 21, 46, 47, 61, 205, 219, 220; Salvesen et al (2020) 28, 29, 30, 31, 32, 33, 36, 37, 38, 39, 40, 42, 94, 95, 157, 158, 159, 160; Stern (2004) 90; ฤernuลกkovรก (2016) 18, 30, 61, 66, 304
1.3. ืึธืึทืข ืฉืืึนืจ ืงึนื ึตืืึผ ืึทืึฒืืึนืจ ืึตืืึผืก ืึผึฐืขึธืึธืื ืึดืฉืึฐืจึธืึตื ืึนื ืึธืึทืข ืขึทืึผึดื ืึนื ืึดืชึฐืึผืึนื ึธืื
1.3. ืึผึดื ืชึดืึฐืืึผ ืึผึฐืึตืึธื ื ึนืึถืึถืช ืขึธืึถืึธ ืึผืึฐืึทื ึผึธื ืึฒืฉืึถืจึพืึทืึดื ืึตืื ืึธืึผื
3.5. ืึฐื ึดืึผึทืฉื ืึธืขึธื ืึดืืฉื ืึผึฐืึดืืฉื ืึฐืึดืืฉื ืึผึฐืจึตืขึตืืึผ ืึดืจึฐืึฒืืึผ ืึทื ึผึทืขึทืจ ืึผึทืึผึธืงึตื ืึฐืึทื ึผึดืงึฐืึถื ืึผึทื ึผึดืึฐืึผึธืื
5.1. ืึธืฉืึดืืจึธื ื ึผึธื ืึดืืึดืืึดื ืฉืึดืืจึทืช ืึผืึนืึดื ืึฐืึทืจึฐืืึน ืึผึถืจึถื ืึธืึธื ืึดืืึดืืึดื ืึผึฐืงึถืจึถื ืึผึถืึพืฉืึธืึถืื
5.1. ืึผึดื ืขึฒืฉืึถืจึถืช ืฆึดืึฐืึผึตืึพืึถืจึถื ืึทืขึฒืฉืืึผ ืึผึทืช ืึถืึธืช ืึฐืึถืจึทืข ืึนืึถืจ ืึทืขึฒืฉืึถื ืึตืืคึธืื
10.24. ืึธืึตื ืึผึนืึพืึธืึทืจ ืึฒืึนื ึธื ืึฐืืึดื ืฆึฐืึธืืึนืช ืึทืึพืชึผึดืืจึธื ืขึทืึผึดื ืึนืฉืึตื ืฆึดืึผืึนื ืึตืึทืฉืึผืึผืจ ืึผึทืฉืึผึตืึถื ืึทืึผึถืึผึธื ืึผืึทืึผึตืืึผ ืึดืฉืึผึธืึพืขึธืึถืืึธ ืึผึฐืึถืจึถืึฐ ืึดืฆึฐืจึธืึดืื
11.1. ืึฐืึธืึธื ืึผึทืึผืึนื ืึทืืึผื ืฉืึนืจึถืฉื ืึดืฉืึทื ืึฒืฉืึถืจ ืขึนืึตื ืึฐื ึตืก ืขึทืึผึดืื ืึตืึธืื ืึผืึนืึดื ืึดืึฐืจึนืฉืืึผ ืึฐืึธืึฐืชึธื ืึฐื ึปืึธืชืึน ืึผึธืืึนืื
11.1. ืึฐืึธืฆึธื ืึนืึถืจ ืึดืึผึตืึทืข ืึดืฉืึธื ืึฐื ึตืฆึถืจ ืึดืฉืึผึธืจึธืฉืึธืื ืึดืคึฐืจึถืื 11.2. ืึฐื ึธืึธื ืขึธืึธืื ืจืึผืึท ืึฐืืึธื ืจืึผืึท ืึธืึฐืึธื ืึผืึดืื ึธื ืจืึผืึท ืขึตืฆึธื ืึผืึฐืืึผืจึธื ืจืึผืึท ืึผึทืขึทืช ืึฐืึดืจึฐืึทืช ืึฐืืึธืื 1
1.3. ืึทืึฒืจึดืืืึน ืึผึฐืึดืจึฐืึทืช ืึฐืืึธื ืึฐืึนืึพืึฐืึทืจึฐืึตื ืขึตืื ึธืื ืึดืฉืึฐืคึผืึนื ืึฐืึนืึพืึฐืึดืฉืึฐืึทืข ืึธืึฐื ึธืื ืืึนืึดืืึทื 11.4. ืึฐืฉืึธืคึทื ืึผึฐืฆึถืึถืง ืึผึทืึผึดืื ืึฐืืึนืึดืืึท ืึผึฐืึดืืฉืืึนืจ ืึฐืขึทื ึฐืึตืึพืึธืจึถืฅ ืึฐืึดืึผึธืึพืึถืจึถืฅ ืึผึฐืฉืึตืึถื ืคึผึดืื ืึผืึฐืจืึผืึท ืฉืึฐืคึธืชึธืื ืึธืึดืืช ืจึธืฉืึธืขื
30.26. ืึฐืึธืึธื ืืึนืจึพืึทืึผึฐืึธื ึธื ืึผึฐืืึนืจ ืึทืึทืึผึธื ืึฐืืึนืจ ืึทืึทืึผึธื ืึดืึฐืึถื ืฉืึดืึฐืขึธืชึทืึดื ืึผึฐืืึนืจ ืฉืึดืึฐืขึทืช ืึทืึผึธืึดืื ืึผึฐืืึนื ืึฒืึนืฉื ืึฐืืึธื ืึถืชึพืฉืึถืึถืจ ืขึทืึผืึน ืึผืึทืึทืฅ ืึทืึผึธืชืึน ืึดืจึฐืคึผึธืื
33.7. ืึตื ืึถืจึฐืึถืึผึธื ืฆึธืขึฒืงืึผ ืึปืฆึธื ืึทืึฐืึฒืึตื ืฉืึธืืึนื ืึทืจ ืึดืึฐืึผึธืืึผืื
40.13. ืึดืึพืชึดืึผึตื ืึถืชึพืจืึผืึท ืึฐืืึธื ืึฐืึดืืฉื ืขึฒืฆึธืชืึน ืืึนืึดืืขึถื ึผืึผื
50.2. ืึทืึผืึผืขึท ืึผึธืืชึดื ืึฐืึตืื ืึดืืฉื ืงึธืจึธืืชึดื ืึฐืึตืื ืขืึนื ึถื ืึฒืงึธืฆืึนืจ ืงึธืฆึฐืจึธื ืึธืึดื ืึดืคึผึฐืืึผืช ืึฐืึดืึพืึตืืึพืึผึดื ืึนืึท ืึฐืึทืฆึผึดืื ืึตื ืึผึฐืึทืขึฒืจึธืชึดื ืึทืึฒืจึดืื ืึธื ืึธืฉืึดืื ื ึฐืึธืจืึนืช ืึดืึฐืึผึธืจ ืชึผึดืึฐืึทืฉื ืึผึฐืึธืชึธื ืึตืึตืื ืึทืึดื ืึฐืชึธืึนืช ืึผึทืฆึผึธืึธืื 5
3.5. ืึฐืืึผื ืึฐืึนืึธื ืึดืคึผึฐืฉืึธืขึตื ืึผ ืึฐืึปืึผึธื ืึตืขึฒืึบื ึนืชึตืื ืึผ ืืึผืกึทืจ ืฉืึฐืืึนืึตื ืึผ ืขึธืึธืื ืึผืึทืึฒืึปืจึธืชืึน ื ึดืจึฐืคึผึธืึพืึธื ืึผื
54.1. ืึผึดื ืึถืึธืจึดืื ืึธืืึผืฉืืึผ ืึฐืึทืึผึฐืึธืขืึนืช ืชึผึฐืืึผืึถื ึธื ืึฐืึทืกึฐืึผึดื ืึตืึดืชึผึตืึฐ ืึนืึพืึธืืึผืฉื ืึผืึฐืจึดืืช ืฉืึฐืืึนืึดื ืึนื ืชึธืืึผื ืึธืึทืจ ืึฐืจึทืึฒืึตืึฐ ืึฐืืึธืื
54.1. ืจึธื ึผึดื ืขึฒืงึธืจึธื ืึนื ืึธืึธืึธื ืคึผึดืฆึฐืึดื ืจึดื ึผึธื ืึฐืฆึทืึฒืึดื ืึนืึพืึธืึธื ืึผึดืึพืจึทืึผึดืื ืึผึฐื ึตืึพืฉืืึนืึตืึธื ืึดืึผึฐื ึตื ืึฐืขืึผืึธื ืึธืึทืจ ืึฐืืึธืื
54.11. ืขึฒื ึดืึผึธื ืกึนืขึฒืจึธื ืึนื ื ึปืึธืึธื ืึดื ึผึตื ืึธื ึนืึดื ืึทืจึฐืึผึดืืฅ ืึผึทืคึผืึผืึฐ ืึฒืึธื ึทืึดืึฐ ืึดืืกึทืึฐืชึผึดืืึฐ ืึผึทืกึผึทืคึผึดืืจึดืืื
54.13. ืึฐืึธืึพืึผึธื ึทืึดืึฐ ืึดืึผืึผืึตื ืึฐืืึธื ืึฐืจึทื ืฉืึฐืืึนื ืึผึธื ึธืึดืึฐื
62.11. ืึดื ึผึตื ืึฐืืึธื ืึดืฉืึฐืึดืืขึท ืึถืึพืงึฐืฆึตื ืึธืึธืจึถืฅ ืึดืึฐืจืึผ ืึฐืึทืชึพืฆึดืึผืึนื ืึดื ึผึตื ืึดืฉืึฐืขึตืึฐ ืึผึธื ืึดื ึผึตื ืฉืึฐืึธืจืึน ืึดืชึผืึน ืึผืคึฐืขึปืึผึธืชืึน ืึฐืคึธื ึธืืื
64.3. ืึผืึตืขืึนืึธื ืึนืึพืฉืึธืึฐืขืึผ ืึนื ืึถืึฑืึดืื ืึผ ืขึทืึดื ืึนืึพืจึธืึธืชึธื ืึฑืึนืึดืื ืืึผืึธืชึฐืึธ ืึทืขึฒืฉืึถื ืึดืึฐืึทืึผึตืึพืืึนื' '. None | 1.3. The ox knoweth his owner, And the ass his masterโs crib; But Israel doth not know, My people doth not consider.
3.5. And the people shall oppress one another, Every man his fellow, and every man his neighbour; The child shall behave insolently against the aged, And the base against the honourable,
5.1. Let me sing of my well-beloved, A song of my beloved touching his vineyard. My well-beloved had a vineyard In a very fruitful hill;
10.24. Therefore thus saith the Lord, the GOD of hosts: O My people that dwellest in Zion, be not afraid of Asshur, though he smite thee with the rod, and lift up his staff against thee, after the manner of Egypt.
11.1. And there shall come forth a shoot out of the stock of Jesse, And a twig shall grow forth out of his roots. 11.2. And the spirit of the LORD shall rest upon him, The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and of the fear of the LORD. 1
1.3. And his delight shall be in the fear of the LORD; And he shall not judge after the sight of his eyes, Neither decide after the hearing of his ears; 11.4. But with righteousness shall he judge the poor, And decide with equity for the meek of the land; And he shall smite the land with the rod of his mouth, And with the breath of his lips shall he slay the wicked.
30.26. Moreover the light of the moon shall be as the light of the sun, And the light of the sun shall be sevenfold, as the light of the seven days, In the day that the LORD bindeth up the bruise of His people, And healeth the stroke of their wound.
33.7. Behold, their valiant ones cry without; The ambassadors of peace weep bitterly.
40.13. Who hath meted out the spirit of the LORD? Or who was His counsellor that he might instruct Him?
50.2. Wherefore, when I came, was there no man? When I called, was there none to answer? Is My hand shortened at all, that it cannot redeem? Or have I no power to deliver? Behold, at My rebuke I dry up the sea, I make the rivers a wilderness; Their fish become foul, because there is no water, And die for thirst. 5
3.5. But he was wounded because of our transgressions, He was crushed because of our iniquities: The chastisement of our welfare was upon him, And with his stripes we were healed.
54.1. Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD.
54.11. O thou afflicted, tossed with tempest, and not comforted, behold, I will set thy stones in fair colours, And lay thy foundations with sapphires.
54.13. And all thy children shall be taught of the LORD; and great shall be the peace of thy children.
62.11. Behold, the LORD hath proclaimed Unto the end of the earth: Say ye to the daughter of Zion: โBehold, thy salvation cometh; Behold, His reward is with Him, And His recompense before Him.โ
64.3. And whereof from of old men have not heard, nor perceived by the ear, neither hath the eye seen a God beside Thee, who worketh for him that waiteth for Him.' '. None |
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12. Hebrew Bible, Jeremiah, 25.12, 29.10 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข Exegesis โข Jerome, literal and allegorical exegesis
Found in books: Beyerle and Goff (2022) 461; Esler (2000) 1169
25.12. ืึฐืึธืึธื ืึดืึฐืึนืืืช ืฉืึดืึฐืขึดืื ืฉืึธื ึธื ืึถืคึฐืงึนื ืขึทืึพืึถืึถืึฐึพืึผึธืึถื ืึฐืขึทืึพืึทืึผืึนื ืึทืืึผื ื ึฐืึปืึพืึฐืืึธื ืึถืชึพืขึฒืึบื ึธื ืึฐืขึทืึพืึถืจึถืฅ ืึผึทืฉืึฐืึผึดืื ืึฐืฉืึทืึฐืชึผึดื ืึนืชืึน ืึฐืฉืึดืึฐืืึนืช ืขืึนืึธืื' '. None | 25.12. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans; and I will make it perpetual desolations.
29.10. For thus saith the LORD: After seventy years are accomplished for Babylon, I will remember you, and perform My good word toward you, in causing you to return to this place.''. None |
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13. Hebrew Bible, Joshua, 5.15 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข Bible, texts and exegesis relating to Egypt โข Exegesis, figurative โข Exegesis, literal
Found in books: Boulluec (2022) 527, 528, 529; Salvesen et al (2020) 33
5.15. ืึทืึผึนืืึถืจ ืฉืึทืจึพืฆึฐืึธื ืึฐืืึธื ืึถืึพืึฐืืึนืฉืึปืขึท ืฉืึทืึพื ึทืขึทืึฐืึธ ืึตืขึทื ืจึทืึฐืึถืึธ ืึผึดื ืึทืึผึธืงืึนื ืึฒืฉืึถืจ ืึทืชึผึธื ืขึนืึตื ืขึธืึธืื ืงึนืึถืฉื ืืึผื ืึทืึผึทืขึทืฉื ืึฐืืึนืฉืึปืขึท ืึผึตืื''. None | 5.15. And the captain of the LORDโS host said unto Joshua: โPut off thy shoe from off thy foot; for the place whereon thou standest is holy.โ And Joshua did so.''. None |
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14. None, None, nan (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข Exegesis โข Josephus, biblical exegesis shaped by a legal-political philosophy
Found in books: Flatto (2021) 90, 91; Frey and Levison (2014) 198
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15. Hebrew Bible, Ezekiel, 22.20-22.21, 34.4, 34.16, 37.9 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข Bible, texts and exegesis relating to Egypt โข Exegesis โข Exegesis, pesher โข Exegesis, sectarian โข Exegesis,, Kabbalistic Developments โข Exegesis,, and Mythmaking โข exegesis
Found in books: Brooke et al (2008) 278; Fishbane (2003) 278; Frey and Levison (2014) 138, 142; Salvesen et al (2020) 37, 103; Schiffman (1983) 124, 185; ฤernuลกkovรก (2016) 304
22.21. ืึฐืึดื ึผึทืกึฐืชึผึดื ืึถืชึฐืึถื ืึฐื ึธืคึทืึฐืชึผึดื ืขึฒืึตืืึถื ืึผึฐืึตืฉื ืขึถืึฐืจึธืชึดื ืึฐื ึดืชึผึทืึฐืชึผึถื ืึผึฐืชืึนืึธืึผื
34.4. ืึถืชึพืึทื ึผึทืึฐืืึนืช ืึนื ืึดืึผึทืงึฐืชึผึถื ืึฐืึถืชึพืึทืืึนืึธื ืึนืึพืจึดืคึผึตืืชึถื ืึฐืึทื ึผึดืฉืึฐืึผึถืจึถืช ืึนื ืึฒืึทืฉืึฐืชึผึถื ืึฐืึถืชึพืึทื ึผึดืึผึทืึทืช ืึนื ืึฒืฉืึตืึนืชึถื ืึฐืึถืชึพืึธืึนืึถืึถืช ืึนื ืึดืงึผึทืฉืึฐืชึผึถื ืึผืึฐืึธืึฐืงึธื ืจึฐืึดืืชึถื ืึนืชึธื ืึผืึฐืคึธืจึถืึฐื
34.16. ืึถืชึพืึธืึนืึถืึถืช ืึฒืึทืงึผึตืฉื ืึฐืึถืชึพืึทื ึผึดืึผึทืึทืช ืึธืฉืึดืื ืึฐืึทื ึผึดืฉืึฐืึผึถืจึถืช ืึถืึฑืึนืฉื ืึฐืึถืชึพืึทืืึนืึธื ืึฒืึทืึผึตืง ืึฐืึถืชึพืึทืฉืึผึฐืึตื ึธื ืึฐืึถืชึพืึทืึฒืึธืงึธื ืึทืฉืึฐืึดืื ืึถืจึฐืขึถื ึผึธื ืึฐืึดืฉืึฐืคึผึธืื
37.9. ืึทืึผึนืืึถืจ ืึตืึทื ืึดื ึผึธืึตื ืึถืึพืึธืจืึผืึท ืึดื ึผึธืึตื ืึถืึพืึธืึธื ืึฐืึธืึทืจึฐืชึผึธ ืึถืึพืึธืจืึผืึท ืึผึนืึพืึธืึทืจ ืึฒืึนื ึธื ืึฐืืึดื ืึตืึทืจึฐืึผึทืข ืจืึผืืึนืช ืึผึนืึดื ืึธืจืึผืึท ืึผืคึฐืึดื ืึผึทืึฒืจืึผืึดืื ืึธืึตืึผึถื ืึฐืึดืึฐืืึผื' '. None | 22.20. As they gather silver and brass and iron and lead and tin into the midst of the furnace, to blow the fire upon it, to melt it; so will I gather you in Mine anger and in My fury, and I will cast you in, and melt you. 22.21. Yea, I will gather you, and blow upon you with the fire of My wrath, and ye shall be melted in the midst thereof.
34.4. The weak have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought back that which was driven away, neither have ye sought that which was lost; but with force have ye ruled over them and with rigour.
34.16. I will seek that which was lost, and will bring back that which was driven away, and will bind up that which was broken, and will strengthen that which was sick; and the fat and the strong I will destroy, I will feed them in justice.
37.9. Then said He unto me: โProphesy unto the breath, prophesy, son of man, and say to the breath: Thus saith the Lord GOD: Come from the four winds, O breath, and breathe upon these slain, that they may live.โ' '. None |
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16. Hebrew Bible, Zechariah, 1.12, 10.11 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: โข Bible, texts and exegesis relating to Egypt โข Exegesis,, and Nonscriptural Myth โข Jerome, literal and allegorical exegesis โข exegesis
Found in books: Esler (2000) 1169; Fishbane (2003) 135; Salvesen et al (2020) 32, 34; ฤernuลกkovรก (2016) 304
1.12. ืึทืึผึทืขึทื ืึทืึฐืึทืึฐึพืึฐืืึธื ืึทืึผึนืืึทืจ ืึฐืืึธื ืฆึฐืึธืืึนืช ืขึทืึพืึธืชึทื ืึทืชึผึธื ืึนืึพืชึฐืจึทืึตื ืึถืชึพืึฐืจืึผืฉืึธืึทึดื ืึฐืึตืช ืขึธืจึตื ืึฐืืึผืึธื ืึฒืฉืึถืจ ืึธืขึทืึฐืชึผึธื ืึถื ืฉืึดืึฐืขึดืื ืฉืึธื ึธืื
10.11. ืึฐืขึธืึทืจ ืึผึทืึผึธื ืฆึธืจึธื ืึฐืึดืึผึธื ืึทืึผึธื ืึผึทืึผึดืื ืึฐืึนืึดืืฉืืึผ ืึผึนื ืึฐืฆืึผืืึนืช ืึฐืึนืจ ืึฐืืึผืจึทื ืึผึฐืืึนื ืึทืฉืึผืึผืจ ืึฐืฉืึตืึถื ืึดืฆึฐืจึทืึดื ืึธืกืึผืจื''. None | 1.12. Then the angel of the LORD spoke and said: โO LORD of hosts, how long wilt Thou not have compassion on Jerusalem and on the cities of Judah, against which Thou hast had indignation these threescore and ten years?
10.11. And over the sea affliction shall pass, And the waves shall be smitten in the sea, And all the depths of the Nile shall dry up; And the pride of Assyria shall be brought down, And the sceptre of Egypt shall depart away. .''. None |
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17. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: โข allฤgoria, allegorical exegesis of Scripture โข exegesis โข exegesis, allegorical
Found in books: Erler et al (2021) 216; ฤernuลกkovรก (2016) 85
247c. ฮฝฯฯแฟณ, ฯฯฮฌฯฮฑฯ ฮดแฝฒ ฮฑแฝฯแฝฐฯ ฯฮตฯฮนฮฌฮณฮตฮน แผก ฯฮตฯฮนฯฮฟฯฮฌ, ฮฑแผฑ ฮดแฝฒ ฮธฮตฯฯฮฟแฟฆฯฮน ฯแฝฐ แผฮพฯ ฯฮฟแฟฆ ฮฟแฝฯฮฑฮฝฮฟแฟฆ.''. None | 247c. pass outside and take their place on the outer surface of the heaven, and when they have taken their stand, the revolution carries them round and they behold the things outside of the heaven. But the region above the heaven was never worthily sung by any earthly poet, nor will it ever be. It is, however, as I shall tell; for I must dare to speak the truth, especially as truth is my theme. For the colorless, formless, and intangible truly existing essence, with which all true knowledge is concerned, holds this region''. None |
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18. Plato, Statesman, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: โข Exegesis, allegorical โข Exegesis, in Clement of Alexandria โข allฤgoria, allegorical exegesis of Scripture โข exegesis โข exegesis, allegorical
Found in books: Boulluec (2022) 408, 409; ฤernuลกkovรก (2016) 86
287a. ฮผฯฮฝฮฟฮฝ แฝกฯ ฮผฮฑฮบฯแฝฐ ฯแฝฐ ฮปฮตฯฮธฮญฮฝฯฮฑ, แผฮปฮปแฝฐ ฮบฮฑแฝถ ฯฯฮฟฯฮฑฯฮฟฯฮฑฮฏฮฝฮตฮนฮฝ ฮฟแผดฮตฯฮธฮฑฮน ฮดฮตแฟฮฝ แฝกฯ ฮฒฯฮฑฯฯฯฮตฯฮฑ แผฮฝ ฮณฮตฮฝฯฮผฮตฮฝฮฑ ฯฮฟแฝบฯ ฯฯ
ฮฝฯฮฝฯฮฑฯ แผฯฮทฯฮณฮฌฮถฮตฯฮฟ ฮดฮนฮฑฮปฮตฮบฯฮนฮบฯฯฮญฯฮฟฯ
ฯ ฮบฮฑแฝถ ฯแฟฯ ฯแฟถฮฝ แฝฮฝฯฯฮฝ ฮปฯฮณแฟณ ฮดฮทฮปฯฯฮตฯฯ ฮตแฝฯฮตฯฮนฮบฯฯฮญฯฮฟฯ
ฯ, ฯแฟถฮฝ ฮดแฝฒ แผฮปฮปฯฮฝ ฮบฮฑแฝถ ฯฯแฝธฯ แผฮปฮปสผ แผฯฯฮฑ ฯฯฮณฯฮฝ ฮบฮฑแฝถ แผฯฮฑฮฏฮฝฯฮฝ ฮผฮทฮดแฝฒฮฝ ฯฯฮฟฮฝฯฮฏฮถฮตฮนฮฝ ฮผฮทฮดแฝฒ ฯแฝธ ฯฮฑฯฮฌฯฮฑฮฝ แผฮบฮฟฯฮตฮนฮฝ ฮดฮฟฮบฮตแฟฮฝ ฯแฟถฮฝ ฯฮฟฮนฮฟฯฯฯฮฝ ฮปฯฮณฯฮฝ. ฮบฮฑแฝถ ฯฮฟฯฯฯฮฝ ฮผแฝฒฮฝ แผ
ฮปฮนฯ, ฮตแผฐ ฮบฮฑแฝถ ฯฮฟแฝถ ฯฮฑฯฯแฟ ฯฯ
ฮฝฮดฮฟฮบฮตแฟยท ฯฯแฝธฯ ฮดแฝฒ ฮดแฝด ฯแฝธฮฝ ฯฮฟฮปฮนฯฮนฮบแฝธฮฝ''. None | 287a. but he must also show that there is ground for the belief that if they had been briefer they would have made their hearers better dialecticians and quicker to discover through reason the truth of realities. About other people and the praise or blame they direct towards other qualities in discourse, we need not be concerned; we need not even appear to hear them. But enough of this, if you feel about it as I do; so let us go back to the statesman''. None |
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19. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: โข Exegesis โข exegesis โข exegete
Found in books: Erler et al (2021) 140, 144, 145; Fowler (2014) 267, 268, 269, 270; Hirsch-Luipold (2022) 249
28b. ฮฟแฝฯฯฯ แผฯฮฟฯฮตฮปฮตแฟฯฮธฮฑฮน ฯแพถฮฝยท ฮฟแฝ ฮดสผ แผฮฝ ฮตแผฐฯ ฮณฮตฮณฮฟฮฝฯฯ, ฮณฮตฮฝฮฝฮทฯแฟท ฯฮฑฯฮฑฮดฮตฮฏฮณฮผฮฑฯฮน ฯฯฮฟฯฯฯฯฮผฮตฮฝฮฟฯ, ฮฟแฝ ฮบฮฑฮปฯฮฝ. แฝ ฮดแฝด ฯแพถฯ ฮฟแฝฯฮฑฮฝแฝธฯ โแผข ฮบฯฯฮผฮฟฯ แผข ฮบฮฑแฝถ แผฮปฮปฮฟ แฝ
ฯฮน ฯฮฟฯแฝฒ แฝฮฝฮฟฮผฮฑฮถฯฮผฮตฮฝฮฟฯ ฮผฮฌฮปฮนฯฯสผ แผฮฝ ฮดฮญฯฮฟฮนฯฮฟ, ฯฮฟแฟฆฮธสผ แผกฮผแฟฮฝ แฝ ฮฝฮฟฮผฮฌฯฮธฯโฯฮบฮตฯฯฮญฮฟฮฝ ฮดสผ ฮฟแฝฮฝ ฯฮตฯแฝถ ฮฑแฝฯฮฟแฟฆ ฯฯแฟถฯฮฟฮฝ, แฝ
ฯฮตฯ แฝฯฯฮบฮตฮนฯฮฑฮน ฯฮตฯแฝถ ฯฮฑฮฝฯแฝธฯ แผฮฝ แผฯฯแฟ ฮดฮตแฟฮฝ ฯฮบฮฟฯฮตแฟฮฝ, ฯฯฯฮตฯฮฟฮฝ แผฆฮฝ แผฮตฮฏ, ฮณฮตฮฝฮญฯฮตฯฯ แผฯฯแฝดฮฝ แผฯฯฮฝ ฮฟแฝฮดฮตฮผฮฏฮฑฮฝ, แผข ฮณฮญฮณฮฟฮฝฮตฮฝ, แผฯสผ แผฯฯแฟฯ ฯฮนฮฝฮฟฯ แผฯฮพฮฌฮผฮตฮฝฮฟฯ. ฮณฮญฮณฮฟฮฝฮตฮฝยท แฝฯฮฑฯแฝธฯ ฮณแฝฐฯ แผฯฯฯฯ ฯฮญ แผฯฯฮนฮฝ ฮบฮฑแฝถ ฯแฟถฮผฮฑ แผฯฯฮฝ, ฯฮฌฮฝฯฮฑ ฮดแฝฒ ฯแฝฐ ฯฮฟฮนฮฑแฟฆฯฮฑ ฮฑแผฐฯฮธฮทฯฮฌ, ฯแฝฐ'28c. ฮดสผ ฮฑแผฐฯฮธฮทฯฮฌ, ฮดฯฮพแฟ ฯฮตฯฮนฮปฮทฯฯแฝฐ ฮผฮตฯสผ ฮฑแผฐฯฮธฮฎฯฮตฯฯ, ฮณฮนฮณฮฝฯฮผฮตฮฝฮฑ ฮบฮฑแฝถ ฮณฮตฮฝฮฝฮทฯแฝฐ แผฯฮฌฮฝฮท. ฯแฟท ฮดสผ ฮฑแฝ ฮณฮตฮฝฮฟฮผฮญฮฝแฟณ ฯฮฑฮผแฝฒฮฝ แฝฯสผ ฮฑแผฐฯฮฏฮฟฯ
ฯฮนฮฝแฝธฯ แผฮฝฮฌฮณฮบฮทฮฝ ฮตแผถฮฝฮฑฮน ฮณฮตฮฝฮญฯฮธฮฑฮน. ฮคฮ. ฯแฝธฮฝ ฮผแฝฒฮฝ ฮฟแฝฮฝ ฯฮฟฮนฮทฯแฝดฮฝ ฮบฮฑแฝถ ฯฮฑฯฮญฯฮฑ ฯฮฟแฟฆฮดฮต ฯฮฟแฟฆ ฯฮฑฮฝฯแฝธฯ ฮตแฝฯฮตแฟฮฝ ฯฮต แผฯฮณฮฟฮฝ ฮบฮฑแฝถ ฮตแฝฯฯฮฝฯฮฑ ฮตแผฐฯ ฯฮฌฮฝฯฮฑฯ แผฮดฯฮฝฮฑฯฮฟฮฝ ฮปฮญฮณฮตฮนฮฝยท ฯฯฮดฮต ฮดสผ ฮฟแฝฮฝ ฯฮฌฮปฮนฮฝ แผฯฮนฯฮบฮตฯฯฮญฮฟฮฝ ฯฮตฯแฝถ ฮฑแฝฯฮฟแฟฆ, ฯฯแฝธฯ ฯฯฯฮตฯฮฟฮฝ ฯแฟถฮฝ ฯฮฑฯฮฑฮดฮตฮนฮณฮผฮฌฯฯฮฝ แฝ ฯฮตฮบฯฮฑฮนฮฝฯฮผฮตฮฝฮฟฯ ฮฑแฝฯแฝธฮฝ '. None | 28b. be beautiful; but whenever he gazes at that which has come into existence and uses a created model, the object thus executed is not beautiful. Now the whole Heaven, or Cosmos, or if there is any other name which it specially prefers, by that let us call it,โso, be its name what it may, we must first investigate concerning it that primary question which has to be investigated at the outset in every case,โnamely, whether it has existed always, having no beginning of generation, or whether it has come into existence, having begun from some beginning. It has come into existence; for it is visible and tangible and possessed of a body; and all such things are sensible'28c. and things sensible, being apprehensible by opinion with the aid of sensation, come into existence, as we saw, and are generated. And that which has come into existence must necessarily, as we say, have come into existence by reason of some Cause. Tim. Now to discover the Maker and Father of this Universe were a task indeed; and having discovered Him, to declare Him unto all men were a thing impossible. However, let us return and inquire further concerning the Cosmos,โafter which of the Models did its Architect construct it? '. None |
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20. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: โข Bible, texts and exegesis relating to Egypt โข exegesis as basis for authority โข father-child metaphor, in rabbinic exegesis
Found in books: Hayes (2022) 70; Lieber (2014) 36; Salvesen et al (2020) 170
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21. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: โข Exegesis โข Exegesis, allegorical
Found in books: Boulluec (2022) 394; Joosse (2021) 208
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22. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Aristobulus, Allegorical exegesis of OT โข Aristobulus, Exegetical interests โข exegesis
Found in books: Brooke et al (2008) 153; Potter Suh and Holladay (2021) 171
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23. Hebrew Bible, Daniel, 7.13, 7.25, 9.27 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: โข Exegesis โข Exegesis, exegetical, interpretation of Scripture โข Exegesis, figurative โข Exegesis, literal โข Jewish โOtherโ, Messianic exegesis โข exegesis
Found in books: Berglund Crostini and Kelhoffer (2022) 135; Beyerle and Goff (2022) 461; Boulluec (2022) 531, 532; Ruzer (2020) 21, 230; Werline et al. (2008) 34
7.13. ืึธืึตื ืึฒืึตืืช ืึผึฐืึถืึฐืึตื ืึตืืึฐืึธื ืึทืึฒืจืึผ ืขึดืึพืขึฒื ึธื ึตื ืฉืึฐืึทืึผึธื ืึผึฐืึทืจ ืึฑื ึธืฉื ืึธืชึตื ืึฒืึธื ืึฐืขึทืึพืขึทืชึผึดืืง ืืึนืึทืึผึธื ืึฐืึธื ืึผืงึฐืึธืืึนืึดื ืึทืงึฐืจึฐืืึผืึดืื
7.25. ืึผืึดืึผึดืื ืึฐืฆึทื ืขืืื ืขึดืึผึธืึธื ืึฐืึทืึผึดื ืึผืึฐืงึทืึผึดืืฉืึตื ืขึถืึฐืืึนื ึดืื ืึฐืึทืึผึตื ืึฐืึดืกึฐืึผึทืจ ืึฐืึทืฉืึฐื ึธืึธื ืึดืึฐื ึดืื ืึฐืึธืช ืึฐืึดืชึฐืึทืึฒืืึผื ืึผึดืืึตืึผ ืขึทืึพืขึดืึผึธื ืึฐืขึดืึผึธื ึดืื ืึผืคึฐืึทื ืขึดืึผึธืื
9.27. ืึฐืึดืึฐืึผึดืืจ ืึผึฐืจึดืืช ืึธืจึทืึผึดืื ืฉืึธืืึผืขึท ืึถืึธื ืึทืึฒืฆึดื ืึทืฉืึผึธืืึผืขึท ืึทืฉืึฐืึผึดืืช ืึถืึทื ืึผืึดื ึฐืึธื ืึฐืขึทื ืึผึฐื ึทืฃ ืฉืึดืงึผืึผืฆึดืื ืึฐืฉืึนืึตื ืึฐืขึทืึพืึผึธืึธื ืึฐื ึถืึฑืจึธืฆึธื ืชึผึดืชึผึทืึฐ ืขึทืึพืฉืึนืึตืื' '. None | 7.13. I saw in the night visions, And, behold, there came with the clouds of heaven One like unto a son of man, And he came even to the Ancient of days, And he was brought near before Him.
7.25. And he shall speak words against the Most High, and shall wear out the saints of the Most High; and he shall think to change the seasons and the law; and they shall be given into his hand until a time and times and half a time.
9.27. And he shall make a firm covet with many for one week; and for half of the week he shall cause the sacrifice and the offering to cease; and upon the wing of detestable things shall be that which causeth appalment; and that until the extermination wholly determined be poured out upon that which causeth appalment.โ' '. None |
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24. Septuagint, Ecclesiasticus (Siracides), 45.17 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: โข Bible, texts and exegesis relating to Egypt โข exegesis
Found in books: Brooke et al (2008) 77; Salvesen et al (2020) 95
| 45.17. In his commandments he gave him authority and statutes and judgments,to teach Jacob the testimonies,and to enlighten Israel with his law.''. None |
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25. Septuagint, Wisdom of Solomon, 7.25 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: โข Bible, texts and exegesis relating to Egypt โข Exegesis โข exegesis
Found in books: Beyerle and Goff (2022) 78; Malherbe et al (2014) 838; Salvesen et al (2020) 170, 172; ฤernuลกkovรก (2016) 16, 182
| 7.25. For she is a breath of the power of God,and a pure emanation of the glory of the Almighty;therefore nothing defiled gains entrance into her.' '. None |
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26. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: โข Exegesis, Karaite โข Exegesis, exegetical, interpretation of Scripture โข Exegesis, exegetical, interpretation of Scripture, Jesusโ command of scriptural exegesis โข Exegesis, exegetical, interpretation of Scripture, Messianic/eschatological interpretation โข Exegesis, midrash โข Exegesis, pesher โข Exegesis, sectarian โข Revelation (divinely-inspired exegesis), progressive โข exegesis โข legal-exegetical method โข rewritten scripture, as an exegetical technique
Found in books: Brooke et al (2008) 80; Jassen (2014) 13, 14, 17, 27, 103; Ruzer (2020) 21, 112, 122, 148; Schiffman (1983) 8, 9, 46, 71, 74, 93, 94, 105, 112, 124, 182, 184
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27. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: โข Exegesis, exegetical, interpretation of Scripture, Messianic/eschatological interpretation โข exegesis
Found in books: Boustan Janssen and Roetzel (2010) 23, 25; Ruzer (2020) 216
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28. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: โข Exegesis, midrash โข Exegesis, sectarian โข exegesis
Found in books: Brooke et al (2008) 80; Schiffman (1983) 184
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29. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: โข Exegesis, Karaite โข Exegesis, exegetical, interpretation of Scripture โข Exegesis, exegetical, interpretation of Scripture, Jesusโ command of scriptural exegesis โข Exegesis, exegetical, interpretation of Scripture, Messianic/eschatological interpretation โข Exegesis, midrash โข Exegesis, pesher โข Exegesis, sectarian โข Revelation (divinely-inspired exegesis), progressive โข exegesis
Found in books: Brooke et al (2008) 80; Ruzer (2020) 21, 112, 122, 148; Schiffman (1983) 8, 9, 46, 71, 93, 94, 105, 112, 124, 184
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30. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: โข Bible, texts and exegesis relating to Egypt โข Exegesis
Found in books: Frey and Levison (2014) 198; Salvesen et al (2020) 90
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31. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: โข Bible, texts and exegesis relating to Egypt โข Exegesis โข Exegesis, exegetical, interpretation of Scripture โข Exegesis, exegetical, interpretation of Scripture, Jesusโ command of scriptural exegesis โข Exegesis, sectarian โข esotericism, exegesis as legacy of โข exegesis โข legal-exegetical method
Found in books: Brooke et al (2008) 80; Damm (2018) 68, 69; Frey and Levison (2014) 198; Hayes (2022) 77; Jassen (2014) 13; Lieu (2004) 114; Putthoff (2016) 109; Ruzer (2020) 28, 108, 111, 213, 214; Salvesen et al (2020) 108; Schiffman (1983) 30, 56, 58, 182
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32. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: โข exegesis โข legal-exegetical method โข rewritten scripture, as an exegetical technique
Found in books: Brooke et al (2008) 80; Jassen (2014) 27, 29, 63
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33. Diodorus Siculus, Historical Library, 1.94.1 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: โข Demetrius, Chronographer, Palestinian exegesis โข exegesis
Found in books: Brooke et al (2008) 151, 152; Potter Suh and Holladay (2021) 15
| 1.94.1. \xa0We must speak also of the lawgivers who have arisen in Egypt and who instituted customs unusual and strange. After the establishment of settled life in Egypt in early times, which took place, according to the mythical account, in the period of the gods and heroes, the first, they say, to persuade the multitudes to use written laws was Mneves, a man not only great of soul but also in his life the most public-spirited of all lawgivers whose names are recorded. According to the tradition he claimed that Hermes had given the laws to him, with the assurance that they would be the cause of great blessings, just as among the Greeks, they say, Minos did in Crete and Lycurgus among the Lacedaemonians, the former saying that he received his laws from Zeus and the latter his from Apollo.''. None |
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34. Philo of Alexandria, On The Confusion of Tongues, 190 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข exegesis โข exegesis, method of
Found in books: Geljon and Runia (2013) 8; ฤernuลกkovรก (2016) 115
| 190. This, now, is our opinion upon and interpretation of this passage. But they who follow only what is plain and easy, think that what is here intended to be recorded, is the origin of the languages of the Greeks and barbarians, whom, without blaming them (for, perhaps, they also put a correct interpretation on the transaction), I would exhort not to be content with stopping at this point, but to proceed onward to look at the passage in a figurative way, considering that the mere words of the scriptures are, as it were, but shadows of bodies, and that the meanings which are apparent to investigation beneath them, are the real things to be pondered upon. ''. None |
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35. Philo of Alexandria, On The Preliminary Studies, 104 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข Philo of Alexandria, exegesis of Exodus โข allฤgoria, allegorical exegesis of Scripture โข exegesis โข exegesis, allegorical โข exegesis, spiritual โข exegetical debates/conversations, strategies
Found in books: Kraemer (2010) 83; ฤernuลกkovรก (2016) 104
| 104. For the world had nine portions assigned to it, eight in heaven, namely the portion of the fixed stars and the seven planets which are all borne forward in the same arrangement, and the ninth being the earth in conjunction with the air and water. For of these things there is only one bond and connection, though they admit all kinds of various changes and alterations. ''. None |
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36. Philo of Alexandria, On The Migration of Abraham, 34-35, 82, 85 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข Allegory, allegorical exegesis โข Exegesis, allegorical โข exegesis โข exegesis, originality of โข exegesis, traditional vs. original
Found in books: Birnbaum and Dillon (2020) 47; Boulluec (2022) 143; Brooke et al (2008) 144; Corrigan and Rasimus (2013) 203; Putthoff (2016) 73
| 34. I am not ashamed to relate what has happened to me myself, which I know from having experienced it ten thousand times. Sometimes, when I have desired to come to my usual employment of writing on the doctrines of philosophy, though I have known accurately what it was proper to set down, I have found my mind barren and unproductive, and have been completely unsuccessful in my object, being indigt at my mind for the uncertainty and vanity of its then existent opinions, and filled with amazement at the power of the living God, by whom the womb of the soul is at times opened and at times closed up; '35. and sometimes when I have come to my work empty I have suddenly become full, ideas being, in an invisible manner, showered upon me, and implanted in me from on high; so that, through the influence of divine inspiration, I have become greatly excited, and have known neither the place in which I was nor those who were present, nor myself, nor what I was saying, nor what I was writing; for then I have been conscious of a richness of interpretation, an enjoyment of light, a most penetrating sight, a most manifest energy in all that was to be done, having such an effect on my mind as the clearest ocular demonstration would have on the eyes. VIII.
82. Therefore it is necessary for any one who is about to enter into a contest of sophistry, to pay attention to all his words with such vigorous earnestness, that he may not only be able to escape from the manoeuvres of his adversaries, but may also in his turn attack them, and get the better of them, both in skill and in power.
85. Therefore "the rod of Aaron swallowed up their Rods," as the holy scripture tells us. For all sophistical reasons are swallowed up and destroyed by the varied skilfulness of nature; so that they are forced to confess that what is done is "the finger of God," an expression equivalent to confessing the truth of the divine scripture which asserts that sophistry is always subdued by wisdom. For the sacred account tells us that "the tables" on which the commandments were engraved as on a pillar, "were also written by the finger of God." On which account the conjurors were not able to stand before Moses, but fell down as in a wrestling match, being overcome by the superior strength of their antagonist. XVI. '. None |
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37. Philo of Alexandria, On The Creation of The World, 21-23, 28 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข Exegesis, allegorical โข Exegesis, in gnosticism โข Martyr, Justin, polemic against exegesis of gnostics โข Pre-emptive exegesis โข allฤgoria, allegorical exegesis of Scripture โข exegesis โข exegesis, allegorical โข exegetical debates/conversations, methods
Found in books: Boulluec (2022) 202; Grypeou and Spurling (2009) 25; Putthoff (2016) 72; ฤernuลกkovรก (2016) 105
| 21. And the power and faculty which could be capable of creating the world, has for its origin that good which is founded on truth; for if any one were desirous to investigate the cause on account of which this universe was created, I think that he would come to no erroneous conclusion if he were to say as one of the ancients did say: "That the Father and Creator was good; on which account he did not grudge the substance a share of his own excellent nature, since it had nothing good of itself, but was able to become everything." '22. For the substance was of itself destitute of arrangement, of quality, of animation, of distinctive character, and full of all disorder and confusion; and it received a change and transformation to what is opposite to this condition, and most excellent, being invested with order, quality, animation, resemblance, identity, arrangement, harmony, and everything which belongs to the more excellent idea. VI. 23. And God, not being urged on by any prompter (for who else could there have been to prompt him?) but guided by his own sole will, decided that it was fitting to benefit with unlimited and abundant favours a nature which, without the divine gift, was unable to itself to partake of any good thing; but he benefits it, not according to the greatness of his own graces, for they are illimitable and eternal, but according to the power of that which is benefited to receive his graces. For the capacity of that which is created to receive benefits does not correspond to the natural power of God to confer them; since his powers are infinitely greater, and the thing created being not sufficiently powerful to receive all their greatness would have sunk under it, if he had not measured his bounty, allotting to each, in due proportion, that which was poured upon it.
28. for if the Creator had made everything at the same moment, still those things which were created in beauty would no less have had a regular arrangement, for there is no such thing as beauty in disorder. But order is a due consequence and connection of things precedent and subsequent, if not in the completion of a work, at all events in the intention of the maker; for it is owing to order that they become accurately defined and stationary, and free from confusion. '. None |
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38. Philo of Alexandria, On Dreams, 1.69, 1.71, 1.75 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข Philo of Alexandria, and Mosaic exegesis โข exegesis
Found in books: Despotis and Lohr (2022) 330; Ward (2022) 142; Werline et al. (2008) 88; ฤernuลกkovรก (2016) 285
| 1.69. For God, not condescending to come down to the external senses, sends his own words or angels for the sake of giving assistance to those who love virtue. But they attend like physicians to the disease of the soul, and apply themselves to heal them, offering sacred recommendations like sacred laws, and inviting men to practice the duties inculcated by them, and, like the trainers of wrestlers, implanting in their pupils strength, and power, and irresistible vigour.
1.71. And it is with exceeding beauty and propriety that it is said, not that he came to the place, but that he met the place: for to come is voluntary, but to meet is very often involuntary; so that the divine Word appearing on a sudden, supplies an unexpected joy, greater than could have been hoped, inasmuch as it is about to travel in company with the solitary soul; for Moses also "brings forward the people to a meeting with God," well knowing that he comes invisibly towards those souls who have a longing to meet with him. XIII.
1.75. And it is easy otherwise by means of argument to perceive this, since God is the first light, "For the Lord is my light and my Saviour," is the language of the Psalms; and not only the light, but he is also the archetypal pattern of every other light, or rather he is more ancient and more sublime than even the archetypal model, though he is spoken of as the model; for the real model was his own most perfect word, the light, and he himself is like to no created thing. ''. None |
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39. Philo of Alexandria, On The Special Laws, 1.37, 1.47-1.49, 3.1-3.6, 3.178 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข exegesis โข exegesis, in Alexandria โข exegesis, originality of โข exegesis, traditional vs. original
Found in books: Birnbaum and Dillon (2020) 47, 242; Brooke et al (2008) 144; Putthoff (2016) 72, 73; Werline et al. (2008) 88, 89; ฤernuลกkovรก (2016) 132
| 1.37. And the witnesses of this fact are those who have not merely tasted philosophy with their outermost lips, but who have abundantly feasted on its reasonings and its doctrines; for the reasoning of these men, being raised on high far above the earth, roams in the air, and soaring aloft with the sun, and moon, and all the firmament of heaven, being eager to behold all the things that exist therein, finds its power of vision somewhat indistinct from a vast quantity of unalloyed light being poured over it, so that the eye of his soul becomes dazzled and confused by the splendour.
1.47. And though they are by nature incomprehensible in their essence, still they show a kind of impression or copy of their energy and operation; as seals among you, when any wax or similar kind of material is applied to them, make an innumerable quantity of figures and impressions, without being impaired as to any portion of themselves, but still remaining unaltered and as they were before; so also you must conceive that the powers which are around me invest those things which have no distinctive qualities with such qualities, and those which have no forms with precise forms, and that without having any portion of their own everlasting nature dismembered or weakened. 1.48. And some of your race, speaking with sufficient correctness, call them ideas (ideai 1.49. "Do not, then, ever expect to be able to comprehend me nor any one of my powers, in respect of our essence. But, as I have said, I willingly and cheerfully grant unto you such things as you may receive. And this gift is to call you to the beholding of the world and all the things that are in it, which must be comprehended, not indeed by the eyes of the body, but by the sleepless vision of the soul.
3.1. There was once a time when, devoting my leisure to philosophy and to the contemplation of the world and the things in it, I reaped the fruit of excellent, and desirable, and blessed intellectual feelings, being always living among the divine oracles and doctrines, on which I fed incessantly and insatiably, to my great delight, never entertaining any low or grovelling thoughts, nor ever wallowing in the pursuit of glory or wealth, or the delights of the body, but I appeared to be raised on high and borne aloft by a certain inspiration of the soul, and to dwell in the regions of the sun and moon, and to associate with the whole heaven, and the whole universal world. 3.2. At that time, therefore, looking down from above, from the air, and straining the eye of my mind as from a watch-tower, I surveyed the unspeakable contemplation of all the things on the earth, and looked upon myself as happy as having forcibly escaped from all the evil fates that can attack human life. 3.3. Nevertheless, the most grievous of all evils was lying in wait for me, namely, envy, that hates every thing that is good, and which, suddenly attacking me, did not cease from dragging me after it by force till it had taken me and thrown me into the vast sea of the cares of public politics, in which I was and still am tossed about without being able to keep myself swimming at the top. 3.4. But though I groan at my fate, I still hold out and resist, retaining in my soul that desire of instruction which has been implanted in it from my earliest youth, and this desire taking pity and compassion on me continually raises me up and alleviates my sorrow. And it is through this fondness for learning that I at times lift up my head, and with the eyes of my soul, which are indeed dim (for the mist of affairs, wholly inconsistent with their proper objects, has overshadowed their acute clear-sightedne 3.5. And if at any time unexpectedly there shall arise a brief period of tranquillity, and a short calm and respite from the troubles which arise from state affairs, I then rise aloft and float above the troubled waves, soaring as it were in the air, and being, I may almost say, blown forward by the breezes of knowledge, which often persuades me to flee away, and to pass all my days with her, escaping as it were from my pitiless masters, not men only, but also affairs which pour upon me from all quarters and at all times like a torrent. 3.6. But even in these circumstances I ought to give thanks to God, that though I am so overwhelmed by this flood, I am not wholly sunk and swallowed up in the depths. But I open the eyes of my soul, which from an utter despair of any good hope had been believed to have been before now wholly darkened, and I am irradiated with the light of wisdom, since I am not given up for the whole of my life to darkness. Behold, therefore, I venture not only to study the sacred commands of Moses, but also with an ardent love of knowledge to investigate each separate one of them, and to endeavour to reveal and to explain to those who wish to understand them, things concerning them which are not known to the multitude.II.
3.178. And this is the cause which is often mentioned by many people. But I have heard another also, alleged by persons of high character, who look upon the greater part of the injunctions contained in the law as plain symbols of obscure meanings, and expressed intimations of what may not be expressed. And this other reason alleged is as follows. There are two kinds of soul, much as there are two sexes among human relations; the one a masculine soul, belonging to men; the other a female soul, as found in women. The masculine soul is that which devotes itself to God alone, as the Father and Creator of the universe and the cause of all things that exist; but the female soul is that which depends upon all the things which are created, and as such are liable to destruction, and which puts forth, as it were, the hand of its power in order that in a blind sort of way it may lay hold of whatever comes across it, clinging to a generation which admits of an innumerable quantity of changes and variations, when it ought rather to cleave to the unchangeable, blessed, and thrice happy divine nature. ''. None |
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40. Philo of Alexandria, On The Contemplative Life, 29, 78, 83-88 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข Bible, texts and exegesis relating to Egypt โข Exegesis, allegorical โข Exodus, exegesis of โข Philo of Alexandria, exegesis of Exodus โข Stoics, allegorical exegesis of โข allฤgoria, allegorical exegesis of Scripture โข exegesis โข exegesis, allegorical โข exegesis, in Alexandria โข exegesis, method of โข exegesis, spiritual โข exegetical debates/conversations, strategies
Found in books: Birnbaum and Dillon (2020) 240; Boulluec (2022) 30, 31; Geljon and Runia (2013) 8; Kraemer (2010) 83, 96, 97, 98, 100; Putthoff (2016) 72; Salvesen et al (2020) 94; ฤernuลกkovรก (2016) 104
| 29. They have also writings of ancient men, who having been the founders of one sect or another have left behind them many memorials of the allegorical system of writing and explanation, whom they take as a kind of model, and imitate the general fashion of their sect; so that they do not occupy themselves solely in contemplation, but they likewise compose psalms and hymns to God in every kind of metre and melody imaginable, which they of necessity arrange in more dignified rhythm. '
78. And these explanations of the sacred scriptures are delivered by mystic expressions in allegories, for the whole of the law appears to these men to resemble a living animal, and its express commandments seem to be the body, and the invisible meaning concealed under and lying beneath the plain words resembles the soul, in which the rational soul begins most excellently to contemplate what belongs to itself, as in a mirror, beholding in these very words the exceeding beauty of the sentiments, and unfolding and explaining the symbols, and bringing the secret meaning naked to the light to all who are able by the light of a slight intimation to perceive what is unseen by what is visible.
83. And after the feast they celebrate the sacred festival during the whole night; and this nocturnal festival is celebrated in the following manner: they all stand up together, and in the middle of the entertainment two choruses are formed at first, the one of men and the other of women, and for each chorus there is a leader and chief selected, who is the most honourable and most excellent of the band. 84. Then they sing hymns which have been composed in honour of God in many metres and tunes, at one time all singing together, and at another moving their hands and dancing in corresponding harmony, and uttering in an inspired manner songs of thanksgiving, and at another time regular odes, and performing all necessary strophes and antistrophes. 85. Then, when each chorus of the men and each chorus of the women has feasted separately by itself, like persons in the bacchanalian revels, drinking the pure wine of the love of God, they join together, and the two become one chorus, an imitation of that one which, in old time, was established by the Red Sea, on account of the wondrous works which were displayed there; 86. for, by the commandment of God, the sea became to one party the cause of safety, and to the other that of utter destruction; for it being burst asunder, and dragged back by a violent reflux, and being built up on each side as if there were a solid wall, the space in the midst was widened, and cut into a level and dry road, along which the people passed over to the opposite land, being conducted onwards to higher ground; then, when the sea returned and ran back to its former channel, and was poured out from both sides, on what had just before been dry ground, those of the enemy who pursued were overwhelmed and perished. 87. When the Israelites saw and experienced this great miracle, which was an event beyond all description, beyond all imagination, and beyond all hope, both men and women together, under the influence of divine inspiration, becoming all one chorus, sang hymns of thanksgiving to God the Saviour, Moses the prophet leading the men, and Miriam the prophetess leading the women. 88. Now the chorus of male and female worshippers being formed, as far as possible on this model, makes a most humorous concert, and a truly musical symphony, the shrill voices of the women mingling with the deep-toned voices of the men. The ideas were beautiful, the expressions beautiful, and the chorus-singers were beautiful; and the end of ideas, and expressions, and chorussingers, was piety; '. None |
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41. Philo of Alexandria, On The Life of Moses, 1.75, 2.34, 2.74-2.76, 2.95-2.135, 2.216 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข Allegory, allegorical exegesis โข Christian exegesis โข Exegesis, in Irenaeus โข Irenaeus, criticism of heretical exegesis generally โข allฤgoria, allegorical exegesis of Scripture โข divine names, Christian exegesis and โข exegesis โข exegesis, allegorical โข exegesis, in Alexandria
Found in books: Birnbaum and Dillon (2020) 239, 242; Boulluec (2022) 261, 262; Brooke et al (2008) 144; Corrigan and Rasimus (2013) 348, 349; Janowitz (2002b) 38; Werline et al. (2008) 86, 88; ฤernuลกkovรก (2016) 101, 131
| 1.75. And God said, "At first say unto them, I am that I am, that when they have learnt that there is a difference between him that is and him that is not, they may be further taught that there is no name whatever that can properly be assigned to me, who am the only being to whom existence belongs.
2.34. So when they had won his approval, they immediately began to fulfil the objects for which that honourable embassy had been sent; and considering among themselves how important the affair was, to translate laws which had been divinely given by direct inspiration, since they were not able either to take away anything, or to add anything, or to alter anything, but were bound to preserve the original form and character of the whole composition, they looked out for the most completely purified place of all the spots on the outside of the city. For the places within the walls, as being filled with all kinds of animals, were held in suspicion by them by reason of the diseases and deaths of some, and the accursed actions of those who were in health.
2.74. Therefore Moses now determined to build a tabernacle, a most holy edifice, the furniture of which he was instructed how to supply by precise commands from God, given to him while he was on the mount, contemplating with his soul the incorporeal patterns of bodies which were about to be made perfect, in due similitude to which he was bound to make the furniture, that it might be an imitation perceptible by the outward senses of an archetypal sketch and pattern, appreciable only by the intellect; 2.75. for it was suitable and consistent for the task of preparing and furnishing the temple to be entrusted to the real high priest, that he might with all due perfection and propriety make all his ministrations in the performance of his sacred duties correspond to the works which he was now to make. 2.76. Therefore the general form of the model was stamped upon the mind of the prophet, being accurately painted and fashioned beforehand invisibly without any materials, in species which were not apparent to the eye; and the completion of the work was made in the similitude of the model, the maker giving an accurate representation of the impression in material substances corresponding to each part of the model,
2.95. But the ark was in the innermost shrine, in the inaccessible holy of holies, behind curtains; being gilded in a most costly and magnificent manner within and without, the covering of which was like to that which is called in the sacred scriptures the mercy-seat. 2.96. Its length and width are accurately described, but its depth is not mentioned, being chiefly compared to and resembling a geometrical superficies; so that it appears to be an emblem, if looked at physically, of the merciful power of God; and, if regarded in a moral point of view, of a certain intellect spontaneously propitious to itself, which is especially desirous to contract and destroy, by means of the love of simplicity united with knowledge, that vain opinion which raises itself up to an unreasonable height and puffs itself up without any grounds. 2.97. But the ark is the depository of the laws, for in that are placed the holy oracles of God, which were given to Moses; and the covering of the ark, which is called the mercy-seat, is a foundation for two winged creatures to rest upon, which are called, in the native language of the Hebrews, cherubim, but as the Greeks would translate the word, vast knowledge and science. 2.98. Now some persons say, that these cherubim are the symbols of the two hemispheres, placed opposite to and fronting one another, the one beneath the earth and the other above the earth, for the whole heaven is endowed with wings. 2.99. But I myself should say, that what is here represented under a figure are the two most ancient and supreme powers of the divine God, namely, his creative and his kingly power; and his creative power is called God; according to which he arranged, and created, and adorned this universe, and his kingly power is called Lord, by which he rules over the beings whom he has created, and governs them with justice and firmness; 2.100. for he, being the only true living God, is also really the Creator of the world; since he brought things which had no existence into being; and he is also a king by nature, because no one can rule over beings that have been created more justly than he who created them. 2.101. And in the space between the five pillars and the four pillars, is that space which is, properly speaking, the space before the temple, being cut off by two curtains of woven work, the inner one of which is called the veil, and the outer one is called the covering: and the remaining three vessels, of those which I have enumerated, were placed as follows:--The altar of incense was placed in the middle, between earth and water, as a symbol of gratitude, which it was fitting should be offered up, on account of the things that had been done for the Hebrews on both these elements, for these elements have had the central situation of the world allotted to them. 2.102. The candlestick was placed on the southern side of the tabernacle, since by it the maker intimates, in a figurative manner, the motions of the stars which give light; for the sun, and the moon, and the rest of the stars, being all at a great distance from the northern parts of the universe, make all their revolutions in the south. And from this candlestick there proceeded six branches, three on each side, projecting from the candlestick in the centre, so as altogether to complete the number of seven; 2.103. and in all the seven there were seven candles and seven lights, being symbols of those seven stars which are called planets by those men who are versed in natural philosophy; for the sun, like the candlestick, being placed in the middle of the other six, in the fourth rank, gives light to the three planets which are above him, and to those of equal number which are below him, adapting to circumstances the musical and truly divine instrument. 2.104. And the table, on which bread and salt are laid, was placed on the northern side, since it is the north which is the most productive of winds, and because too all nourishment proceeds from heaven and earth, the one giving rain, and the other bringing to perfection all seeds by means of the irrigation of water; 2.105. for the symbols of heaven and earth are placed side by side, as the holy scripture shows, the candlestick being the symbol of heaven, and that which is truly called the altar of incense, on which all the fumigatory offerings are made, being the emblem of the things of earth. 2.106. But it became usual to call the altar which was in the open air the altar of sacrifice, as being that which preserved and took care of the sacrifices; intimating, figuratively, the consuming power of these things, and not the lambs and different parts of the victims which were offered, and which were naturally calculated to be destroyed by fire, but the intention of him who offered them; 2.107. for if the man who made the offerings was foolish and ignorant, the sacrifices were no sacrifices, the victims were not sacred or hallowed, the prayers were ill-omened, and liable to be answered by utter destruction, for even when they appear to be received, they produce no remission of sins but only a reminding of them. 2.108. But if the man who offers the sacrifice be bold and just, then the sacrifice remains firm, even if the flesh of the victim be consumed, or rather, I might say, even if no victim be offered up at all; for what can be a real and true sacrifice but the piety of a soul which loves God? The gratitude of which is blessed with immortality, and without being recorded in writing is engraved on a pillar in the mind of God, being made equally everlasting with the sun, and moon, and the universal world. 2.109. After these things the architect of the tabernacle next prepared a sacred dress for him who was to be appointed high priest, having in its embroidery a most exceedingly beautiful and admirable work; and the robe was two-fold; one part of which was called the under-robe, and the other the robe over the shoulders. 2.110. Now the under-robe was of a more simple form and character, for it was entirely of hyacinthine colours, except the lowest and exterior portions, and these were ornamented with golden pomegranates, and bells, and wreaths of flowers; 2.111. but the robe over the shoulders or mantle was a most beautiful and skilful work, and was made with most perfect skill of all the aforesaid kinds of material, of hyacinth colour, and purple, and fine linen, and scarlet, gold thread being entwined and embroidered in it. For the leaves were divided into fine hairs, and woven in with every thread, 2.112. and on the collar stones were fitted in, two being costly emeralds of exceeding value, on which the names of the patriarchs of the tribes were engraved, six on each, making twelve in all; and on the breast were twelve other precious stones, differing in colour like seals, in four rows of three stones each, and these were fitted in what was called the logeum 2.113. and the logeum was made square and double, as a sort of foundation, that it mighty bear on it, as an image, two virtues, manifestation and truth; and the whole was fastened to the mantle by fine golden chains, and fastened to it so that it might never get loose; 2.114. and a golden leaf was wrought like a crown, having four names engraved on it which may only be mentioned or heard by holy men having their ears and their tongues purified by wisdom, and by no one else at all in any place whatever. 2.115. And this holy prophet Moses calls the name, a name of four letters, making them perhaps symbols of the primary numbers, the unit, the number two, the number three, the number four: since all things are comprised in the number four, namely, a point, and a line, and a superficies, and a solid, and the measures of all things, and the most excellent symphonies of music, and the diatessaron in the sesquitertial proportion, and the chord in fifths, in the ratio of one and a half to one, and the diapason in the double ratio, and the double diapason in the fourfold ratio. Moreover, the number four has an innumerable list of other virtues likewise, the greater part of which we have discussed with accuracy in our dissertation on numbers. 2.116. And in it there was a mitre, in order that the leaf might not touch the head; and there was also a cidaris made, for the kings of the eastern countries are accustomed to use a cidaris, instead of a diadem. 2.117. Such, then, is the dress of the high priest. But we must not omit to mention the signification which it conceals beneath both in its whole and in its parts. In its whole it is a copy and representation of the world; and the parts are a representation of the separate parts of the world. 2.118. And we must begin with the long robe reaching down to the feet of the wearer. This tunic is wholly of the colour of a hyacinth, so as to be a representation of the air; for by nature the air is black, and in a measure it reaches down from the highest parts to the feet, being stretched from the parts about the moon, as far as the extremities of the earth, and being diffused everywhere. On which account also, the tunic reaches from the chest to the feet, and is spread over the whole body, 2.119. and unto it there is attached a fringe of pomegranates round the ankles, and flowers, and bells. Now the flowers are an emblem of the earth; for it is from the earth that all flowers spring and bloom; but the pomegranates (rhoiskoi 2.120. And the place itself is the most distinct possible evidence of what is here meant to be expressed; for as the pomegranates, and the flowers, and the bells, are placed in the hem of the garment which reaches to the feet, so likewise the things of which they are the symbols, namely, the earth and water, have had the lowest position in the world assigned to them, and being in strict accord with the harmony of the universe, they display their own particular powers in definite periods of time and suitable seasons. 2.121. Now of the three elements, out of which and in which all the different kinds of things which are perceptible by the outward senses and perishable are formed, namely, the air, the water and the earth, the garment which reached down to the feet in conjunction with the ornaments which were attached to that part of it which was about the ankles have been plainly shown to be appropriate symbols; for as the tunic is one, and as the aforesaid three elements are all of one species, since they all have all their revolutions and changes beneath the moon, and as to the garment are attached the pomegranates, and the flowers; so also in certain manner the earth and the water may be said to be attached to and suspended from the air, for the air is their chariot. 2.122. And our argument will be able to bring forth twenty probable reasons that the mantle over the shoulders is an emblem of heaven. For in the first place, the two emeralds on the shoulderblades, which are two round stones, are, in the opinion of some persons who have studied the subject, emblems of those stars which are the rulers of night and day, namely, the sun and moon; or rather, as one might argue with more correctness and a nearer approach to truth, they are the emblems of the two hemispheres; for, like those two stones, the portion below the earth and that over the earth are both equal, and neither of them is by nature adapted to be either increased or diminished like the moon. 2.123. And the colour of the stars is an additional evidence in favour of my view; for to the glance of the eye the appearance of the heaven does resemble an emerald; and it follows necessarily that six names are engraved on each of the stones, because each of the hemispheres cuts the zodiac in two parts, and in this way comprehends within itself six animals. 2.124. Then the twelve stones on the breast, which are not like one another in colour, and which are divided into four rows of three stones in each, what else can they be emblems of, except of the circle of the zodiac? For that also is divided into four parts, each consisting of three animals, by which divisions it makes up the seasons of the year, spring, summer, autumn, and winter, distinguishing the four changes, the two solstices, and the two equinoxes, each of which has its limit of three signs of this zodiac, by the revolutions of the sun, according to that unchangeable, and most lasting, and really divine ratio which exists in numbers; 2.125. on which account they attached it to that which is with great propriety called the logeum. For all the changes of the year and the seasons are arranged by well-defined, and stated, and firm reason; and, though this seems a most extraordinary and incredible thing, by their seasonable changes they display their undeviating and everlasting permanence and durability. 2.126. And it is said with great correctness, and exceeding beauty also, that the twelve stones all differ in their colour, and that no one of them resembles the other; for also in the zodiac each animal produces that colour which is akin to and belongs to itself, both in the air, and in the earth, and in the water; and it produces it likewise in all the affections which move them, and in all kinds of animals and of plants. 2.127. And this logeum is described as double with great correctness; for reason is double, both in the universe and also in the nature of mankind, in the universe there is that reason which is conversant about incorporeal species which are like patterns as it were, from which that world which is perceptible only by the intellect was made, and also that which is concerned with the visible objects of sight, which are copies and imitations of those species above mentioned, of which the world which is perceptible by the outward senses was made. Again, in man there is one reason which is kept back, and another which finds vent in utterance: and the one is, as it were a spring, and the other (that which is uttered 2.128. And the architect assigned a quadrangular form to the logeum, intimating under an exceedingly beautiful figure, that both the reason of nature, and also that of man, ought to penetrate everywhere, and ought never to waver in any case; in reference to which, it is that he has also assigned to it the two virtues that have been already enumerated, manifestation and truth; for the reason of nature is true, and calculated to make manifest, and to explain everything; and the reason of the wise man, imitating that other reason, ought naturally, and appropriately to be completely sincere, honouring truth, and not obscuring anything through envy, the knowledge of which can benefit those to whom it would be explained; 2.129. not but what he has also assigned their two appropriate virtues to those two kinds of reason which exist in each of us, namely, that which is uttered and that which is kept concealed, attributing clearness of manifestation to the uttered one, and truth to that which is concealed in the mind; for it is suitable to the mind that it should admit of no error or falsehood, and to explanation that it should not hinder anything that can conduce to the most accurate manifestation. 2.130. Therefore there is no advantage in reason which expends itself in dignified and pompous language, about things which are good and desirable, unless it is followed by consistent practice of suitable actions; on which account the architect has affixed the logeum to the robe which is worn over the shoulder, in order that it may never get loose, as he does not approve of the language being separated from the actions; for he puts forth the shoulder as the emblem of energy and action. 2.131. Such then are the figurative meanings which he desires to indicate by the sacred vestments of the high priest; and instead of a diadem he represents a cidaris on the head, because he thinks it right that the man who is consecrated to God, as his high priest, should, during the time of his exercising his office be superior to all men, not only to all private individuals, but even to all kings; 2.132. and above this cidaris is a golden leaf, on which an engraving of four letters was impressed; by which letters they say that the name of the living God is indicated, since it is not possible that anything that it in existence, should exist without God being invoked; for it is his goodness and his power combined with mercy that is the harmony and uniter of all things. 2.133. The high priest, then, being equipped in this way, is properly prepared for the performance of all sacred ceremonies, that, whenever he enters the temple to offer up the prayers and sacrifices in use among his nation, all the world may likewise enter in with him, by means of the imitations of it which he bears about him, the garment reaching to his feet, being the imitation of the air, the pomegranate of the water, the flowery hem of the earth, and the scarlet dye of his robe being the emblem of fire; also, the mantle over his shoulders being a representation of heaven itself; the two hemispheres being further indicated by the round emeralds on the shoulder-blades, on each of which were engraved six characters equivalent to six signs of the zodiac; the twelve stones arranged on the breast in four rows of three stones each, namely the logeum, being also an emblem of that reason which holds together and regulates the universe. 2.134. For it was indispensable that the man who was consecrated to the Father of the world, should have as a paraclete, his son, the being most perfect in all virtue, to procure forgiveness of sins, and a supply of unlimited blessings; 2.135. perhaps, also, he is thus giving a previous warning to the servant of God, even if he is unable to make himself worthy of the Creator, of the world, at least to labour incessantly to make himself worthy of the world itself; the image of which he is clothed in, in a manner that binds him from the time that he puts it on, to bear about the pattern of it in his mind, so that he shall be in a manner changed from the nature of a man into the nature of the world, and, if one may say so (and one may by all means and at all times speak the plain truth in sincerity
2.216. in accordance with which custom, even to this day, the Jews hold philosophical discussions on the seventh day, disputing about their national philosophy, and devoting that day to the knowledge and consideration of the subjects of natural philosophy; for as for their houses of prayer in the different cities, what are they, but schools of wisdom, and courage, and temperance, and justice, and piety, and holiness, and every virtue, by which human and divine things are appreciated, and placed upon a proper footing?''. None |
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42. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข exegesis
Found in books: Werline et al. (2008) 88; ฤernuลกkovรก (2016) 115
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43. Anon., Epistle of Barnabas, 16.7 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข Exegesis, in Valentianianism โข exegesis
Found in books: Boulluec (2022) 288, 289; ฤernuลกkovรก (2016) 229
| 16.7. I find then that there is a temple, How then shall it be built in the name of the Lord? Understand ye. Before we believed on God, the abode of our heart was corrupt and weak, a temple truly built by hands; for it was full of idolatry and was a house of demons, because we did whatsoever was contrary to God.''. None |
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44. Josephus Flavius, Jewish Antiquities, 3.180, 12.3, 12.8 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Allegory, allegorical exegesis โข Bible, texts and exegesis relating to Egypt โข exegesis โข exegesis, invented by Pharisees
Found in books: Brooke et al (2008) 174, 175, 178; Corrigan and Rasimus (2013) 348, 349; Hayes (2022) 110; Salvesen et al (2020) 96
12.3. ฯฯฮฑฯฮนฮฑฮถฮฟฬฮฝฯฯฮฝ ฮดฮตฬ ฯฮฟฯ
ฬฯฯฮฝ ฮบฮฑฮนฬ ฯฯฮฟฬฯ ฮฑฬฮปฮปฮทฬฮปฮฟฯ
ฯ ฯฮนฮปฮฟฯฮนฮผฮฟฯ
ฮผฮตฬฮฝฯฮฝ ฯ
ฬฯฮตฬฯ ฯฮทอฯ ฮนฬฮดฮนฬฮฑฯ ฮฑฬฯฯฮทอฯ ฯฮฟฮปฮตฬฮผฮฟฯ
ฯ ฯฮต ฯฯ
ฮฝฮตฯฮตฮนอฯ ฮบฮฑฮนฬ ฮผฮฑฮบฯฮฟฯ
ฬฯ ฯฯ
ฮฝฮตฬฮฒฮท ฮณฮนฬฮณฮฝฮตฯฮธฮฑฮน ฮบฮฑฮนฬ ฯฮฑฬฯ ฯฮฟฬฮปฮตฮนฯ ฮบฮฑฮบฮฟฯฮฑฮธฮตฮนอฮฝ ฮบฮฑฮนฬ ฯฮฟฮปฮปฮฟฯ
ฬฯ ฮตฬฮฝ ฯฮฟฮนอฯ ฮฑฬฮณฯอฯฮนฮฝ ฮฑฬฯฮฟฮฒฮฑฬฮปฮปฮตฮนฮฝ ฯฯอฮฝ ฮฟฮนฬฮบฮทฯฮฟฬฯฯฮฝ, ฯฬฯ ฮบฮฑฮนฬ ฯฮทฬฮฝ ฮฃฯ
ฯฮนฬฮฑฮฝ ฮฑฬฬฯฮฑฯฮฑฮฝ ฯ
ฬฯฮฟฬ ฮ ฯฮฟฮปฮตฮผฮฑฮนฬฮฟฯ
ฯฮฟฯ
อ ฮฮฑฬฮณฮฟฯ
ฯฮฟฬฯฮต ฮฃฯฯฮทอฯฮฟฯ ฯฯฮทฮผฮฑฯฮนฬฮถฮฟฮฝฯฮฟฯ ฯฮฑฬฮฝฮฑฮฝฯฮนฬฮฑ ฯฮฑฮธฮตฮนอฮฝ ฮฑฯ
ฬฯฮฟฯ
อ ฯฮทออ
ฮตฬฯฮนฮบฮปฮทฬฯฮตฮน.' "
12.3. ฯฮฟฬ ฮดฮตฬ ฯฯฯฮฑฯฮฟฬฯฮตฮดฮฟฮฝ ฮบฮฑฮนฬ ฯฮฟฬ ฯฮปฮทอฮธฮฟฯ ฯฯอฮฝ ฮตฬฮฝฮฑฮฝฯฮนฬฯฮฝ ฬฮฮฟฯ
ฬฮดฮฑฯ ฮบฮฑฯฮฑฮฝฮฟฮทฬฯฮฑฯ ฮตฬฬฯฮตฮนฮธฮต ฯฮฟฯ
ฬฯ ฮฟฮนฬฮบฮตฮนฬฮฟฯ
ฯ ฯฯฯฮฑฯฮนฯฬฯฮฑฯ ฮธฮฑฯฯฮตฮนอฮฝ ฮบฮฑฮนฬ ฯฮฑฯฮตฮบฮตฮปฮตฯ
ฬฮตฯฮฟ ฯฮฑฬฯ ฮตฬฮปฯฮนฬฮดฮฑฯ ฯฮทอฯ ฮฝฮนฬฮบฮทฯ ฮตฬฬฯฮฟฮฝฯฮฑฯ ฮตฬฮฝ ฯฯออ
ฮธฮตฯออ
ฯฮฟฯ
อฯฮฟฮฝ ฮนฬฮบฮตฯฮตฯ
ฬฮตฮนฮฝ ฯฯออ
ฯฮฑฯฯฮนฬฯอ
ฮฝฮฟฬฮผฯอ
ฯฮฑฬฮบฮบฮฟฯ
ฯ ฯฮตฯฮนฮธฮตฮผฮตฬฮฝฮฟฯ
ฯ, ฮบฮฑฮนฬ ฯฮฟฬ ฯฯ
ฬฮฝฮทฮธฮตฯ ฮฑฯ
ฬฯฯออ
ฯฯฮทอฮผฮฑ ฯฮทอฯ ฮนฬฮบฮตฯฮนฬฮฑฯ ฯฮฑฯฮฑฬ ฯฮฟฯ
ฬฯ ฮผฮตฮณฮฑฬฮปฮฟฯ
ฯ ฮบฮนฮฝฮดฯ
ฬฮฝฮฟฯ
ฯ ฮตฬฯฮนฮดฮตฮนฬฮพฮฑฮฝฯฮฑฯ ฯฮฟฯ
ฬฯฯอ
ฮดฯ
ฯฯฯฮทอฯฮฑฮน ฯฮฑฯฮฑฯฯฮตฮนอฮฝ ฮฑฯ
ฬฯฮฟฮนอฯ ฯฮฟฬ ฮบฮฑฯฮฑฬ ฯฯอฮฝ ฮตฬฯฮธฯฯอฮฝ ฮบฯฮฑฬฯฮฟฯ.' "
12.3. ฯฮฟฬ ฮดฮนฬฮบฮฑฮนฮฟฮฝ ฮฟฯ
ฬอฮฝ ฯฮบฮฟฯฯอฮฝ ฮบฮฑฮนฬ ฯฮฟฯ
ฬฯ ฮบฮฑฯฮฑฮดฮตฮดฯ
ฮฝฮฑฯฯฮตฯ
ฮผฮตฬฮฝฮฟฯ
ฯ ฯฮฑฯฮฑฬ ฯฮฟฬ ฯฯฮฟฯฮทอฮบฮฟฮฝ ฮตฬฮปฮตฯอฮฝ ฮฑฬฯฮฟฮปฯ
ฬฮตฮนฮฝ ฮบฮตฮปฮตฯ
ฬฯ ฯฮฟฯ
ฬฯ ฮตฬฮฝ ฯฮฑฮนอฯ ฮฟฮนฬฮบฮตฯฮตฮนฬฮฑฮนฯ ฮฟฬฬฮฝฯฮฑฯ ฬฮฮฟฯ
ฮดฮฑฮนฬฮฟฯ
ฯ ฯฮฟฬ ฯฯฮฟฮณฮตฮณฯฮฑฮผฮผฮตฬฮฝฮฟฮฝ ฮบฮฟฮผฮนฮถฮฟฮผฮตฬฮฝฮฟฯ
ฯ ฯ
ฬฯฮตฬฯ ฮฑฯ
ฬฯฯอฮฝ ฮบฮตฯฮฑฬฮปฮฑฮนฮฟฮฝ ฯฮฟฯ
ฬฯ ฮบฮตฮบฯฮทฮผฮตฬฮฝฮฟฯ
ฯ, ฮบฮฑฮนฬ ฮผฮทฮดฮตฬฮฝฮฑ ฯฮตฯฮนฬ ฯฮฟฯ
ฬฯฯฮฝ ฮบฮฑฮบฮฟฯ
ฯฮณฮตฮนอฮฝ, ฮฑฬฮปฮป' ฯ
ฬฯฮฑฮบฮฟฯ
ฬฮตฮนฮฝ ฯฮฟฮนอฯ ฯฯฮฟฯฯฮตฯฮฑฮณฮผฮตฬฮฝฮฟฮนฯ." '
12.8. ฮตฬฯฮตฮณฮฝฯฮบฯฬฯ ฮดฮตฬ ฯฮฟฯ
ฬฯ ฮฑฬฯฮฟฬ ฯฯอฮฝ ฬฮฮตฯฮฟฯฮฟฮปฯ
ฬฮผฯฮฝ ฯฮตฯฮนฬ ฯฮต ฯฮทฬฮฝ ฯฯอฮฝ ฮฟฬฬฯฮบฯฮฝ ฯฯ
ฮปฮฑฮบฮทฬฮฝ ฮบฮฑฮนฬ ฯฮฑฬฯ ฯฮนฬฯฯฮตฮนฯ ฮฒฮตฮฒฮฑฮนฮฟฯฮฑฬฯฮฟฯ
ฯ ฯ
ฬฯฮฑฬฯฯฮฟฮฝฯฮฑฯ ฮตฬฮพ ฯฬอฮฝ ฮฑฬฯฮตฮบฯฮนฬฮฝฮฑฮฝฯฮฟ ฬฮฮปฮตฮพฮฑฬฮฝฮดฯฯอ
ฯฯฮตฯฮฒฮตฯ
ฯฮฑฮผฮตฬฮฝฯอ
ฯฯฮฟฬฯ ฮฑฯ
ฬฯฮฟฯ
ฬฯ ฮผฮตฯฮฑฬ ฯฮฟฬ ฮบฯฮฑฯฮทอฯฮฑฮน ฮฮฑฯฮตฮนฬฮฟฯ
ฯฮทออ
ฮผฮฑฬฯฮทอ
, ฯฮฟฮปฮปฮฟฯ
ฬฯ ฮฑฯ
ฬฯฯอฮฝ ฮตฮนฬฯ ฯฮฑฬ ฯฯฮฟฯ
ฬฯฮนฮฑ ฮบฮฑฯฮฑฮปฮฟฯฮนฬฯฮฑฯ ฮบฮฑฮนฬ ฯฮฟฮนอฯ ฮฮฑฮบฮตฮดฮฟฬฯฮนฮฝ ฮตฬฮฝ ฬฮฮปฮตฮพฮฑฮฝฮดฯฮตฮนฬฮฑอ
ฯฮฟฮนฮทฬฯฮฑฯ ฮนฬฯฮฟฯฮฟฮปฮนฬฯฮฑฯ ฮฟฬฬฯฮบฮฟฯ
ฯ ฮตฬฬฮปฮฑฮฒฮตฮฝ ฯฮฑฯ' ฮฑฯ
ฬฯฯอฮฝ, ฮฟฬฬฯฯฯ ฯฮฟฮนอฯ ฮตฬฮบฮณฮฟฬฮฝฮฟฮนฯ ฯฮฟฯ
อ ฯฮฑฯฮฑฮธฮตฮผฮตฬฮฝฮฟฯ
ฯฮทฬฮฝ ฯฮนฬฯฯฮนฮฝ ฮดฮนฮฑฯฯ
ฮปฮฑฬฮพฯฯฮนฮฝ." '
12.8. ฯฮฑฬ ฮดฮตฬ ฮผฮตฬฯฮฑ ฮปฮนฬฮธฯฮฝ ฮฑฬฯฯฮนฬฮดฮนฮฑ ฯฮตฯฯฮฑฮดฮฑฮบฯฯ
ฬฮปฯฮฝ ฮฑฬฮฝฮตฯฮปฮทฬฯฮฟฯ
ฯฮฟฬ ฮบฮฑฬฮปฮปฮฟฯ. ฯฮตฯฮนฮตฯฯฮตฬฯฮตฯฮฟ ฮดฮตฬ ฯฮฑฬ ฯฮตฮนฬฮปฮท ฯฮฟฯ
อ ฮบฯฮฑฯฮทอฯฮฟฯ ฮบฯฮนฬฮฝฯฮฝ ฯฮผฮนฬฮปฮฑฮพฮน ฮบฮฑฮนฬ ฮฑฬฮฝฮธฮตฮผฮนฬฯฮน ฮบฮฑฮนฬ ฮฒฮฟฯฯฯ
ฬฯฮฝ ฯฯฮฟฮนฮฝฮนฬฮฑฮนฯ ฮตฮนฬฯ ฮบฯ
ฬฮบฮปฮฟฮฝ ฯฮตฯฮนฮทฮณฮผฮตฬฮฝฮฑฮนฯ.' '. None | 12.3. And when Judas saw their camp, and how numerous their enemies were, he persuaded his own soldiers to be of good courage, and exhorted them to place their hopes of victory in God, and to make supplication to him, according to the custom of their country, clothed in sackcloth; and to show what was their usual habit of supplication in the greatest dangers, and thereby to prevail with God to grant you the victory over your enemies.
12.3. And while these princes ambitiously strove one against another, every one for his own principality, it came to pass that there were continual wars, and those lasting wars too; and the cities were sufferers, and lost a great many of their inhabitants in these times of distress, insomuch that all Syria, by the means of Ptolemy the son of Lagus, underwent the reverse of that denomination of Savior, which he then had.
12.3. Out of regard therefore to justice, and out of pity to those that have been tyrannized over, contrary to equity, I enjoin those that have such Jews in their service to set them at liberty, upon the receipt of the before-mentioned sum; and that no one use any deceit about them, but obey what is here commanded.
12.8. And as he knew that the people of Jerusalem were most faithful in the observation of oaths and covets; and this from the answer they made to Alexander, when he sent an embassage to them, after he had beaten Darius in battle; so he distributed many of them into garrisons, and at Alexandria gave them equal privileges of citizens with the Macedonians themselves; and required of them to take their oaths, that they would keep their fidelity to the posterity of those who committed these places to their care.
12.8. while small shields, made of stones, beautiful in their kind, and of four fingersโ depth, filled up the middle parts. About the top of the basin were wreathed the leaves of lilies, and of the convolvulus, and the tendrils of vines in a circular manner.' '. None |
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45. Josephus Flavius, Against Apion, 1.37-1.42 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Exegesis, in Irenaeus โข Irenaeus, criticism of heretical exegesis generally โข exegesis โข legal-exegetical method
Found in books: Boulluec (2022) 261, 262; Brooke et al (2008) 138; Jassen (2014) 5
1.37. ฮตฮนฬฮบฮฟฬฯฯฯ ฮฟฯ
ฬอฮฝ, ฮผฮฑอฮปฮปฮฟฮฝ ฮดฮตฬ ฮฑฬฮฝฮฑฮณฮบฮฑฮนฬฯฯ, ฮฑฬฬฯฮต ฮผฮทฬฯฮต ฯฮฟฬ ฯ
ฬฯฮฟฮณฯฮฑฬฯฮตฮนฮฝ ฮฑฯ
ฬฯฮตฮพฮฟฯ
ฯฮนฬฮฟฯ
ฯฮฑอฯฮนฮฝ ฮฟฬฬฮฝฯฮฟฯ ฮผฮทฬฯฮต ฯฮนฮฝฮฟฬฯ ฮตฬฮฝ ฯฮฟฮนอฯ ฮณฯฮฑฯฮฟฮผฮตฬฮฝฮฟฮนฯ ฮตฬฮฝฮฟฯ
ฬฯฮทฯ ฮดฮนฮฑฯฯฮฝฮนฬฮฑฯ, ฮฑฬฮปฮปฮฑฬ ฮผฮฟฬฮฝฮฟฮฝ ฯฯอฮฝ ฯฯฮฟฯฮทฯฯอฮฝ ฯฮฑฬ ฮผฮตฬฮฝ ฮฑฬฮฝฯฯฮฑฬฯฯ ฮบฮฑฮนฬ ฯฮฑฮปฮฑฮนฮฟฬฯฮฑฯฮฑ ฮบฮฑฯฮฑฬ ฯฮทฬฮฝ ฮตฬฯฮนฬฯฮฝฮฟฮนฮฑฮฝ ฯฮทฬฮฝ ฮฑฬฯฮฟฬ ฯฮฟฯ
อ ฮธฮตฮฟฯ
อ ฮผฮฑฮธฮฟฬฮฝฯฯฮฝ, ฯฮฑฬ ฮดฮตฬ ฮบฮฑฮธ' ฮฑฯ
ฬฯฮฟฯ
ฬฯ ฯฬฯ ฮตฬฮณฮตฬฮฝฮตฯฮฟ ฯฮฑฯฯอฯ ฯฯ
ฮณฮณฯฮฑฯฮฟฬฮฝฯฯฮฝ," "1.38. ฮฟฯ
ฬ ฮผฯ
ฯฮนฮฑฬฮดฮตฯ ฮฒฮนฮฒฮปฮนฬฯฮฝ ฮตฮนฬฯฮนฬ ฯฮฑฯ' ฮทฬฮผฮนอฮฝ ฮฑฬฯฯ
ฮผฯฯฬฮฝฯฮฝ ฮบฮฑฮนฬ ฮผฮฑฯฮฟฮผฮตฬฮฝฯฮฝ, ฮดฯ
ฬฮฟ ฮดฮตฬ ฮผฮฟฬฮฝฮฑ ฯฯฮฟฬฯ ฯฮฟฮนอฯ ฮตฮนฬฬฮบฮฟฯฮน ฮฒฮนฮฒฮปฮนฬฮฑ ฯฮฟฯ
อ ฯฮฑฮฝฯฮฟฬฯ ฮตฬฬฯฮฟฮฝฯฮฑ ฯฯฮฟฬฮฝฮฟฯ
ฯฮทฬฮฝ ฮฑฬฮฝฮฑฮณฯฮฑฯฮทฬฮฝ, ฯฮฑฬ ฮดฮนฮบฮฑฮนฬฯฯ ฯฮตฯฮนฯฯฮตฯ
ฮผฮตฬฮฝฮฑ." "1.39. ฮบฮฑฮนฬ ฯฮฟฯ
ฬฯฯฮฝ ฯฮตฬฮฝฯฮต ฮผฮตฬฮฝ ฮตฬฯฯฮน ฮฯฯ
ฯฮตฬฯฯ, ฮฑฬฬ ฯฮฟฯ
ฬฯ ฯฮต ฮฝฮฟฬฮผฮฟฯ
ฯ ฯฮตฯฮนฮตฬฯฮตฮน ฮบฮฑฮนฬ ฯฮทฬฮฝ ฮฑฬฯ' ฮฑฬฮฝฮธฯฯฯฮฟฮณฮฟฮฝฮนฬฮฑฯ ฯฮฑฯฮฑฬฮดฮฟฯฮนฮฝ ฮผฮตฬฯฯฮน ฯฮทอฯ ฮฑฯ
ฬฯฮฟฯ
อ ฯฮตฮปฮตฯ
ฯฮทอฯ: ฮฟฯ
ฬอฯฮฟฯ ฮฟฬ ฯฯฮฟฬฮฝฮฟฯ ฮฑฬฯฮฟฮปฮตฮนฬฯฮตฮน ฯฯฮนฯฯฮนฮปฮนฬฯฮฝ ฮฟฬฮปฮนฬฮณฯอ
ฮตฬฯฯอฮฝ." "1.41. ฮฑฬฯฮฟฬ ฮดฮตฬ ฬฮฯฯฮฑฮพฮตฬฯฮพฮฟฯ
ฮผฮตฬฯฯฮน ฯฮฟฯ
อ ฮบฮฑฮธ' ฮทฬฮผฮฑอฯ ฯฯฮฟฬฮฝฮฟฯ
ฮณฮตฬฮณฯฮฑฯฯฮฑฮน ฮผฮตฬฮฝ ฮตฬฬฮบฮฑฯฯฮฑ, ฯฮนฬฯฯฮตฯฯ ฮด' ฮฟฯ
ฬฯ ฮฟฬฮผฮฟฮนฬฮฑฯ ฮทฬฮพฮนฬฯฯฮฑฮน ฯฮฟฮนอฯ ฯฯฮฟฬ ฮฑฯ
ฬฯฯอฮฝ ฮดฮนฮฑฬ ฯฮฟฬ ฮผฮทฬ ฮณฮตฮฝฮตฬฯฮธฮฑฮน ฯฮทฬฮฝ ฯฯอฮฝ ฯฯฮฟฯฮทฯฯอฮฝ ฮฑฬฮบฯฮนฮฒฮทอ ฮดฮนฮฑฮดฮฟฯฮทฬฮฝ." "1.42. ฮดฮทอฮปฮฟฮฝ ฮด' ฮตฬฯฯฮนฬฮฝ ฮตฬฬฯฮณฯอ
, ฯฯอฯ ฮทฬฮผฮตฮนอฯ ฯฯฮฟฬฯฮนฮผฮตฮฝ ฯฮฟฮนอฯ ฮนฬฮดฮนฬฮฟฮนฯ ฮณฯฮฑฬฮผฮผฮฑฯฮน: ฯฮฟฯฮฟฯ
ฬฯฮฟฯ
ฮณฮฑฬฯ ฮฑฮนฬฯอฮฝฮฟฯ ฮทฬฬฮดฮท ฯฮฑฯฯอ
ฯฮทฮบฮฟฬฯฮฟฯ ฮฟฯ
ฬฬฯฮต ฯฯฮฟฯฮธฮตฮนอฮฝฮฑฮนฬ ฯฮนฯ ฮฟฯ
ฬฮดฮตฬฮฝ ฮฟฯ
ฬฬฯฮต ฮฑฬฯฮตฮปฮตฮนอฮฝ ฮฑฯ
ฬฯฯอฮฝ ฮฟฯ
ฬฬฯฮต ฮผฮตฯฮฑฮธฮตฮนอฮฝฮฑฮน ฯฮตฯฮฟฬฮปฮผฮทฮบฮตฮฝ, ฯฮฑอฯฮน ฮดฮตฬ ฯฯ
ฬฮผฯฯ
ฯฮฟฬฮฝ ฮตฬฯฯฮนฮฝ ฮตฯ
ฬฮธฯ
ฬฯ ฮตฬฮบ ฯฯฯฬฯฮทฯ ฮณฮตฮฝฮตฬฯฮตฯฯ ฬฮฮฟฯ
ฮดฮฑฮนฬฮฟฮนฯ ฯฮฟฬ ฮฝฮฟฮผฮนฬฮถฮตฮนฮฝ ฮฑฯ
ฬฯฮฑฬ ฮธฮตฮฟฯ
อ ฮดฮฟฬฮณฮผฮฑฯฮฑ ฮบฮฑฮนฬ ฯฮฟฯ
ฬฯฮฟฮนฯ ฮตฬฮผฮผฮตฬฮฝฮตฮนฮฝ ฮบฮฑฮนฬ ฯ
ฬฯฮตฬฯ ฮฑฯ
ฬฯฯอฮฝ, ฮตฮนฬ ฮดฮตฬฮฟฮน, ฮธฮฝฮทฬฯฮบฮตฮนฮฝ ฮทฬฮดฮตฬฯฯ." ". None | 1.37. and this is justly, or rather necessarily done, because every one is not permitted of his own accord to be a writer, nor is there any disagreement in what is written; they being only prophets that have written the original and earliest accounts of things as they learned them of God himself by inspiration; and others have written what hath happened in their own times, and that in a very distinct manner also. 8. 1.38. For we have not an innumerable multitude of books among us, disagreeing from and contradicting one another as the Greeks have, but only twenty-two books, which contain the records of all the past times; which are justly believed to be divine; 1.39. and of them five belong to Moses, which contain his laws and the traditions of the origin of mankind till his death. This interval of time was little short of three thousand years; 1.41. It is true, our history hath been written since Artaxerxes very particularly, but hath not been esteemed of the like authority with the former by our forefathers, because there hath not been an exact succession of prophets since that time; 1.42. and how firmly we have given credit to those books of our own nation, is evident by what we do; for during so many ages as have already passed, no one has been so bold as either to add any thing to them, to take any thing from them, or to make any change in them; but it becomes natural to all Jews, immediately and from their very birth, to esteem those books to contain divine doctrines, and to persist in them, and, if occasion be, willingly to die for them. ' '. None |
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46. Mishnah, Avot, 5.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข Exegesis,, and Mythmaking โข exegesis
Found in books: Fishbane (2003) 276; Hirshman (2009) 46
5.1. ืึทืจึฐืึผึทืข ืึดืึผืึนืช ืึผึธืึธืึธื. ืึธืืึนืึตืจ ืฉืึถืึผึดื ืฉืึถืึผึดื ืึฐืฉืึถืึผึฐืึธ ืฉืึถืึผึธืึฐ, ืืึน ืึดืึผึธื ืึตืื ืึนื ึดืืช. ืึฐืึตืฉื ืืึนืึฐืจึดืื, ืืึน ืึดืึผึทืช ืกึฐืืึนื. ืฉืึถืึผึดื ืฉืึถืึผึฐืึธ ืึฐืฉืึถืึผึฐืึธ ืฉืึถืึผึดื, ืขึทื ืึธืึธืจึถืฅ. ืฉืึถืึผึดื ืฉืึถืึผึฐืึธ ืึฐืฉืึถืึผึฐืึธ ืฉืึถืึผึธืึฐ, ืึธืกึดืื. ืฉืึถืึผึดื ืฉืึถืึผึดื ืึฐืฉืึถืึผึฐืึธ ืฉืึถืึผึดื, ืจึธืฉืึธืข:
5.1. ืึผึทืขึฒืฉืึธืจึธื ืึทืึฒืึธืจืึนืช ื ึดืึฐืจึธื ืึธืขืึนืึธื. ืึผืึทื ืชึผึทืึฐืืึผื ืืึนืึทืจ, ืึทืึฒืึนื ืึฐืึทืึฒืึธืจ ืึถืึธื ืึธืืึนื ืึฐืึดืึผึธืจึฐืืึนืช, ืึถืึผึธื ืึฐืึดืคึผึธืจึทืข ืึดื ืึธืจึฐืฉืึธืขึดืื ืฉืึถืึผึฐืึทืึผึฐืึดืื ืึถืช ืึธืขืึนืึธื ืฉืึถื ึผึดืึฐืจึธื ืึทืขึฒืฉืึธืจึธื ืึทืึฒืึธืจืึนืช, ืึฐืึดืชึผึตื ืฉืึธืึธืจ ืืึนื ืึทืฆึผึทืึผึดืืงึดืื ืฉืึถืึผึฐืงึทืึผึฐืึดืื ืึถืช ืึธืขืึนืึธื ืฉืึถื ึผึดืึฐืจึธื ืึทืขึฒืฉืึธืจึธื ืึทืึฒืึธืจืึนืช:''. None | 5.1. With ten utterances the world was created. And what does this teach, for surely it could have been created with one utterance? But this was so in order to punish the wicked who destroy the world that was created with ten utterances, And to give a good reward to the righteous who maintain the world that was created with ten utterances.''. None |
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47. Mishnah, Hagigah, 2.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข Exegesis,, Kabbalistic Developments โข Exegesis,, and Mythmaking โข Pre-emptive exegesis
Found in books: Fishbane (2003) 278; Grypeou and Spurling (2009) 25
2.1. ืึตืื ืึผืึนืจึฐืฉืึดืื ืึผึทืขึฒืจึธืืึนืช ืึผึดืฉืึฐืึนืฉืึธื. ืึฐืึนื ืึฐืึทืขึฒืฉืึตื ืึฐืจึตืืฉืึดืืช ืึผึดืฉืึฐื ึทืึดื. ืึฐืึนื ืึทืึผึถืจึฐืึผึธืึธื ืึผึฐืึธืึดืื, ืึถืึผึธื ืึดื ืึผึตื ืึธืึธื ืึธืึธื ืึผืึตืึดืื ืึดืึผึทืขึฐืชึผืึน. ืึผึธื ืึทืึผึดืกึฐืชึผึทืึผึตื ืึผึฐืึทืจึฐืึผึธืขึธื ืึผึฐืึธืจึดืื, ืจึธืืึผื ืืึน ืึผึฐืึดืึผืึผ ืึนื ืึผึธื ืึธืขืึนืึธื, ืึทื ืึผึฐืึทืขึฐืึธื, ืึทื ืึผึฐืึทืึผึธื, ืึทื ืึผึฐืคึธื ึดืื, ืึผืึทื ืึผึฐืึธืืึนืจ. ืึฐืึธื ืฉืึถืึผึนื ืึธืก ืขึทื ืึผึฐืืึนื ืงืึนื ืึน, ืจึธืืึผื ืืึน ืฉืึถืึผึนื ืึผึธื ืึธืขืึนืึธื:''. None | 2.1. They may not expound upon the subject of forbidden relations in the presence of three. Nor the work of creation in the presence of two. Nor the work of the chariot in the presence of one, unless he is a sage and understands of his own knowledge. Whoever speculates upon four things, it would have been better had he not come into the world: what is above, what is beneath, what came before, and what came after. And whoever takes no thought for the honor of his creator, it would have been better had he not come into the world.''. None |
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48. Mishnah, Sanhedrin, 8.4 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข Exegesis, sectarian โข innovation through exegesis in rabbinic sources
Found in books: Hayes (2015) 316; Schiffman (1983) 75
8.4. ืึธืึธื ืึธืึดืื ืจืึนืฆึถื ืึฐืึดืึผืึน ืึตืื ึธืึผ ืจืึนืฆึธื, ืึธืึดืื ืึตืื ืึน ืจืึนืฆึถื ืึฐืึดืึผืึน ืจืึนืฆึธื, ืึตืื ืึน ื ึทืขึฒืฉืึถื ืึตื ืกืึนืจึตืจ ืึผืืึนืจึถื, ืขึทื ืฉืึถืึผึฐืืึผ ืฉืึฐื ึตืืึถื ืจืึนืฆึดืื. ืจึทืึผึดื ืึฐืืึผืึธื ืืึนืึตืจ, ืึดื ืึนื ืึธืึฐืชึธื ืึดืึผืึน ืจึฐืืึผืึธื ืึฐืึธืึดืื, ืึตืื ืึน ื ึทืขึฒืฉืึถื ืึตื ืกืึนืจึตืจ ืึผืืึนืจึถื. ืึธืึธื ืึถืึธื ืึตืึถื ืึผึดืึผึตื ืืึน ืึดืึผึตืจ ืืึน ืึดืึผึตื ืืึน ืกืึผืึธื ืืึน ืึตืจึตืฉื, ืึตืื ืึน ื ึทืขึฒืฉืึถื ืึตื ืกืึนืจึตืจ ืึผืืึนืจึถื, ืฉืึถื ึผึถืึฑืึทืจ (ืืืจืื ืื) ืึฐืชึธืคึฐืฉืืึผ ืืึน ืึธืึดืื ืึฐืึดืึผืึน, ืึฐืึนื ืึดืึผึฐืึดืื. ืึฐืืึนืฆึดืืืึผ ืึนืชืึน, ืึฐืึนื ืึดืึผึฐืจึดืื. ืึฐืึธืึฐืจืึผ, ืึฐืึนื ืึดืึผึฐืึดืื. ืึผึฐื ึตื ืึผ ืึถื, ืึฐืึนื ืกืึผืึดืื. ืึตืื ึถื ึผืึผ ืฉืึนืึตืขึท ืึผึฐืงึนืึตื ืึผ, ืึฐืึนื ืึตืจึฐืฉืึดืื. ืึทืชึฐืจึดืื ืึผืึน ืึผึดืคึฐื ึตื ืฉืึฐืึนืฉืึธื ืึผืึทืึฐืงึดืื ืืึนืชืึน. ืึธืึทืจ ืึฐืงึดืึฐืงึตื, ื ึดืึผืึนื ืึผึฐืขึถืฉืึฐืจึดืื ืึผืฉืึฐืึนืฉืึธื. ืึฐืึตืื ืึน ื ึดืกึฐืงึธื ืขึทื ืฉืึถืึผึฐืืึผ ืฉืึธื ืฉืึฐืึนืฉืึธื ืึธืจึดืืฉืืึนื ึดืื, ืฉืึถื ึผึถืึฑืึทืจ (ืฉื) ืึผึฐื ึตื ืึผ ืึถื, ืึถืืึผ ืฉืึถืึผึธืงึธื ืึผึดืคึฐื ึตืืึถื. ืึผึธืจึทื ืขึทื ืฉืึถืึผึนื ื ึดืึฐืึทืจ ืึผึดืื ืึน ืึฐืึทืึทืจ ืึผึธืึฐ ืึดืงึผึดืืฃ ืึธืงึธื ืึทืชึผึทืึฐืชึผืึนื, ืคึผึธืืึผืจ. ืึฐืึดื ืึดืฉึผืึถื ึผึดืึฐืึทืจ ืึผึดืื ืึน ืึผึธืจึทื ืึฐืึทืึทืจ ืึผึธืึฐ ืึดืงึผึดืืฃ ืึธืงึธื ืึทืชึผึทืึฐืชึผืึนื, ืึทืึผึธื:''. None | 8.4. If his father wants to have him punished, but not his mother; or his father does not want to have him punished but his mother does, he is not treated as a โwayward a rebellious sonโ, unless they both desire it. Rabbi Judah said: โIf his mother is not fit for his father, he does not become a โwayward and rebellious sonโ. If one of them his father or his mother had a hand cut off, or was lame, mute, blind or deaf, he cannot become a โwayward and rebellious sonโ, because it says โhis father and mother shall take hold of himโ (Deut. 21:19) not those with a hand cut off; โand bring him outโ, not lame parents; โand they shall sayโ, and not mute parents; โthis our sonโ, and not blind parents; โhe will not obey our voiceโ (Deut. 21:20), and not deaf parents. He is warned in the presence of three and beaten. If he transgresses again after this, he is tried by a court of twenty three. He cannot be sentenced to stoning unless the first three are present, because it says, โthis our sonโ (Deut. 21:20), implying, this one who was whipped in your presence. If he the rebellious son fled before his trial was completed, and then his pubic hair grew in fully, he is free. But if he fled after his trial was completed, and then his pubic hair grew in fully, he remains liable.''. None |
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49. Mishnah, Shabbat, 16.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข Exegesis โข law codes, and biblical exegesis
Found in books: Avery Peck et al. (2014) 132; Kanarek (2014) 13
16.1. ืึผึธื ืึผึดืชึฐืึตื ืึทืงึผึนืึถืฉื ืึทืฆึผึดืืึดืื ืืึนืชึธื ืึดืคึผึฐื ึตื ืึทืึผึฐืึตืงึธื, ืึผึตืื ืฉืึถืงึผืึนืจึดืื ืึผึธืึถื ืึผืึตืื ืฉืึถืึตืื ืงืึนืจึดืื ืึผึธืึถื. ืึฐืึทืฃ ืขึทื ืคึผึดื ืฉืึถืึผึฐืชืึผืึดืื ืึผึฐืึธื ืึธืฉืืึนื, ืึฐืขืึผื ึดืื ืึผึฐื ึดืืึธื. ืึผืึดืคึผึฐื ึตื ืึธื ืึตืื ืงืึนืจึดืื ืึผึธืึถื, ืึดืคึผึฐื ึตื ืึดืึผืึผื ืึผึตืืช ืึทืึผึดืึฐืจึธืฉื. ืึทืฆึผึดืืึดืื ืชึผึดืืง ืึทืกึผึตืคึถืจ ืขึดื ืึทืกึผึตืคึถืจ, ืึฐืชึดืืง ืึทืชึผึฐืคึดืึผึดืื ืขึดื ืึทืชึผึฐืคึดืึผึดืื, ืึฐืึทืฃ ืขึทื ืคึผึดื ืฉืึถืึผึตืฉื ืึผึฐืชืึนืึธื ืึธืขืึนืช. ืึผืึฐืึตืืึธื ืึทืฆึผึดืืึดืื ืืึนืชึธื, ืึฐืึธืืึนื ืฉืึถืึตืื ืึน ืึฐืคึปืึผึธืฉื. ืึผึถื ืึผึฐืชึตืืจึธื ืืึนืึตืจ, ืึทืฃ ืึดืึฐืคึปืึผึธืฉื:''. None | 16.1. All sacred writings may be saved from a fire, whether we read from them or not on Shabbat. And even if they are written in any language, they must be stored. And why do we not read them? Because of the neglect of the study house. One may save the container of a scroll together with the scroll, and the container of tefillin together with the tefillin, even if it also contains money. And to where may one rescue them? Into a closed alley. Ben Batera says: even into an open one.''. None |
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50. Mishnah, Sukkah, 4.5 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข Exegesis, pesher โข Exegesis,, and Orthography
Found in books: Fishbane (2003) 218; Schiffman (1983) 101
4.5. ืึดืฆึฐืึทืช ืขึฒืจึธืึธื ืึผึตืืฆึทื, ืึธืงืึนื ืึธืึธื ืึฐืึทืึผึธื ืึดืืจืึผืฉืึธืึทืึดื, ืึฐื ึดืงึฐืจึธื ืืึนืฆึธื. ืืึนืจึฐืึดืื ืึฐืฉืึธื ืึผืึฐืึทืงึผึฐืึดืื ืึดืฉึผืึธื ืึปืจึฐืึผึดืึผืึนืช ืฉืึถื ืขึฒืจึธืึธื, ืึผืึธืึดืื ืึฐืืึนืงึฐืคึดืื ืืึนืชึธื ืึผึฐืฆึดืึผึตื ืึทืึผึดืึฐืึผึตืึท, ืึฐืจึธืืฉืึตืืึถื ืึผึฐืคืึผืคึดืื ืขึทื ืึผึทืึผึตื ืึทืึผึดืึฐืึผึตืึท. ืชึผึธืงึฐืขืึผ ืึฐืึตืจึดืืขืึผ ืึฐืชึธืงึธืขืึผ. ืึผึฐืึธื ืืึนื ืึทืงึผึดืืคึดืื ืึถืช ืึทืึผึดืึฐืึผึตืึท ืคึผึทืขึทื ืึทืึทืช, ืึฐืืึนืึฐืจึดืื, ืึธื ึผึธื ื' ืืึนืฉืึดืืขึธื ื ึผึธื, ืึธื ึผึธื ื' ืึทืฆึฐืึดืืึธื ื ึผึธื. ืจึทืึผึดื ืึฐืืึผืึธื ืืึนืึตืจ, ืึฒื ึดื ืึธืืึน ืืึนืฉืึดืืขึธื ื ึผึธื. ืึฐืืึนืชืึน ืึทืึผืึนื ืึทืงึผึดืืคึดืื ืึถืช ืึทืึผึดืึฐืึผึตืึท ืฉืึถืึทืข ืคึผึฐืขึธืึดืื. ืึผึดืฉืึฐืขึทืช ืคึผึฐืึดืืจึธืชึธื, ืึธื ืึตื ืืึนืึฐืจึดืื, ืึนืคึดื ืึฐืึธ ืึดืึฐืึผึตืึท, ืึนืคึดื ืึฐืึธ ืึดืึฐืึผึตืึท. ืจึทืึผึดื ืึฑืึดืืขึถืึถืจ ืืึนืึตืจ, ืึฐืึธืึผ ืึผืึฐืึธ, ืึดืึฐืึผึตืึท. ืึฐืึธืึผ ืึผืึฐืึธ, ืึดืึฐืึผึตืึท:"". None | 4.5. The mitzvah of the aravah how was it performed?There was a place below Jerusalem called Moza. They went down there and gathered tall branches of aravot and then they came and stood them up at the sides of the altar, and their tops were bent over the altar. They then sounded a tekiโah long blast, a teruโah staccato blast and again a tekiโah. Every day they went round the altar once, saying, โO Lord, save us, O Lord, make us prosperโ (Psalms 118:. Rabbi Judah says: โAni vaho, save us.โ On that day they went round the altar seven times. When they departed, what did they say? โO altar, beauty is to you! O altar, beauty is to you!โ Rabbi Eliezer said: they would say, โTo the Lord and to you, O altar, to the Lord and to you, O altar.โ''. None |
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51. New Testament, 1 John, 2.16-2.17, 2.19, 2.23 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Allegory, allegorical exegesis โข Exegesis, heresy as erroneous exegesis โข Exegesis, literal โข Scripture, aporias in, exegeting โข exegesis
Found in books: Azar (2016) 82; Boulluec (2022) 509; Corrigan and Rasimus (2013) 585; ฤernuลกkovรก (2016) 302, 304
2.16. แฝ
ฯฮน ฯแพถฮฝ ฯแฝธ แผฮฝ ฯแฟท ฮบฯฯฮผแฟณ, แผก แผฯฮนฮธฯ
ฮผฮฏฮฑ ฯแฟฯ ฯฮฑฯฮบแฝธฯ ฮบฮฑแฝถ แผก แผฯฮนฮธฯ
ฮผฮฏฮฑ ฯแฟถฮฝ แฝฯฮธฮฑฮปฮผแฟถฮฝ ฮบฮฑแฝถ แผก แผฮปฮฑฮถฮฟฮฝฮฏฮฑ ฯฮฟแฟฆ ฮฒฮฏฮฟฯ
, ฮฟแฝฮบ แผฯฯฮนฮฝ แผฮบ ฯฮฟแฟฆ ฯฮฑฯฯฯฯ, แผฮปฮปแฝฐ แผฮบ ฯฮฟแฟฆ ฮบฯฯฮผฮฟฯ
แผฯฯฮฏฮฝยท 2.17. ฮบฮฑแฝถ แฝ ฮบฯฯฮผฮฟฯ ฯฮฑฯฮฌฮณฮตฯฮฑฮน ฮบฮฑแฝถ แผก แผฯฮนฮธฯ
ฮผฮฏฮฑ ฮฑแฝฯฮฟแฟฆ, แฝ ฮดแฝฒ ฯฮฟฮนแฟถฮฝ ฯแฝธ ฮธฮญฮปฮทฮผฮฑ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ ฮผฮญฮฝฮตฮน ฮตแผฐฯ ฯแฝธฮฝ ฮฑแผฐแฟถฮฝฮฑ.
2.19. แผฮพ แผกฮผแฟถฮฝ แผฮพแฟฮปฮธฮฑฮฝ, แผฮปฮปสผ ฮฟแฝฮบ แผฆฯฮฑฮฝ แผฮพ แผกฮผแฟถฮฝยท ฮตแผฐ ฮณแฝฐฯ แผฮพ แผกฮผแฟถฮฝ แผฆฯฮฑฮฝ, ฮผฮตฮผฮตฮฝฮฎฮบฮตฮนฯฮฑฮฝ แผฮฝ ฮผฮตฮธสผ แผกฮผแฟถฮฝยท แผฮปฮปสผ แผตฮฝฮฑ ฯฮฑฮฝฮตฯฯฮธแฟถฯฮนฮฝ แฝ
ฯฮน ฮฟแฝฮบ ฮตแผฐฯแฝถฮฝ ฯฮฌฮฝฯฮตฯ แผฮพ แผกฮผแฟถฮฝ.
2.23. ฯแพถฯ แฝ แผฯฮฝฮฟฯฮผฮตฮฝฮฟฯ ฯแฝธฮฝ ฯ
แผฑแฝธฮฝ ฮฟแฝฮดแฝฒ ฯแฝธฮฝ ฯฮฑฯฮญฯฮฑ แผฯฮตฮนยท แฝ แฝฮผฮฟฮปฮฟฮณแฟถฮฝ ฯแฝธฮฝ ฯ
แผฑแฝธฮฝ ฮบฮฑแฝถ ฯแฝธฮฝ ฯฮฑฯฮญฯฮฑ แผฯฮตฮน.''. None | 2.16. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, isn't the Father's, but is the world's. " "2.17. The world is passing away with its lusts, but he who does God's will remains forever. " "
2.19. They went out from us, but they didn't belong to us; for if they had belonged to us, they would have continued with us. But they left, that they might be revealed that none of them belong to us. " "
2.23. Whoever denies the Son, the same doesn't have the Father. He who confesses the Son has the Father also. "". None |
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52. New Testament, 1 Corinthians, 1.19, 1.23-1.24, 2.3-2.4, 2.6-2.10, 2.13, 2.16, 3.1, 5.4, 6.18, 7.1, 7.19, 9.20, 10.1-10.6, 12.12-12.26, 15.3, 15.25, 15.32, 15.44, 15.50 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Apocryphal Acts of the Apostles, reliance on Jewish exegesis โข Aristobulus, Allegorical exegesis of OT โข Exegesis, allegorical โข Exegesis, exegetical, interpretation of Scripture โข Exegesis, figurative โข Exegesis, heresy as erroneous exegesis โข Exegesis, in Clement of Alexandria โข Exegesis, in Irenaeus โข Exegesis, in Origen โข Exegesis, in Valentianianism โข Exegesis, in gnosticism โข Exegesis, literal โข Exegesis, sectarian โข Irenaeus, criticism of gnostic exegesis โข Tyconius, Donatist exegete โข Tyconius, Donatist exegete, Book of Rules โข Tyconius, Donatist exegete, doctrine of the church โข allฤgoria, allegorical exegesis of Scripture โข exegesis โข exegesis, โข exegesis, Alexandrian โข exegesis, Valentinian โข exegesis, allegorical โข exegesis, figural โข exegesis, of Paul โข exegesis, rabbinic โข exegesis, spiritual โข exegetical debates/conversations โข exegetical debates/conversations, methods โข exegetical debates/conversations, strategies
Found in books: Boulluec (2022) 136, 238, 239, 252, 253, 286, 293, 294, 295, 296, 334, 433, 510, 511, 522, 523, 524, 529, 535; Brooke et al (2008) 150, 166, 170, 173; Despotis and Lohr (2022) 445; Esler (2000) 662, 663, 675, 806, 967; Potter Suh and Holladay (2021) 178; Ruzer (2020) 58, 205, 217, 220, 222; Schiffman (1983) 2, 7; Werline et al. (2008) 28, 34; Xenophontos and Marmodoro (2021) 32; ฤernuลกkovรก (2016) 34, 35, 75, 91, 97, 99, 109, 120, 225, 231, 265, 279, 325, 328, 329, 330, 331, 332, 333, 335, 336, 343
1.19. ฮณฮญฮณฯฮฑฯฯฮฑฮน ฮณฮฌฯ
1.23. แผกฮผฮตแฟฯ ฮดแฝฒ ฮบฮทฯฯฯฯฮฟฮผฮตฮฝ ฮงฯฮนฯฯแฝธฮฝ แผฯฯฮฑฯ
ฯฯฮผฮญฮฝฮฟฮฝ, แผธฮฟฯ
ฮดฮฑฮฏฮฟฮนฯ ฮผแฝฒฮฝ ฯฮบฮฌฮฝฮดฮฑฮปฮฟฮฝ แผฮธฮฝฮตฯฮนฮฝ ฮดแฝฒ ฮผฯฯฮฏฮฑฮฝ, 1.24. ฮฑแฝฯฮฟแฟฯ ฮดแฝฒ ฯฮฟแฟฯ ฮบฮปฮทฯฮฟแฟฯ, แผธฮฟฯ
ฮดฮฑฮฏฮฟฮนฯ ฯฮต ฮบฮฑแฝถ แผฮปฮปฮทฯฮนฮฝ, ฮงฯฮนฯฯแฝธฮฝ ฮธฮตฮฟแฟฆ ฮดฯฮฝฮฑฮผฮนฮฝ ฮบฮฑแฝถ ฮธฮตฮฟแฟฆ ฯฮฟฯฮฏฮฑฮฝ.
2.3. ฮบแผฮณแฝผ แผฮฝ แผฯฮธฮตฮฝฮตฮฏแพณ ฮบฮฑแฝถ แผฮฝ ฯฯฮฒแฟณ ฮบฮฑแฝถ แผฮฝ ฯฯฯฮผแฟณ ฯฮฟฮปฮปแฟท แผฮณฮตฮฝฯฮผฮทฮฝ ฯฯแฝธฯ แฝฮผแพถฯ, 2.4. ฮบฮฑแฝถ แฝ ฮปฯฮณฮฟฯ ฮผฮฟฯ
ฮบฮฑแฝถ ฯแฝธ ฮบฮฎฯฯ
ฮณฮผฮฌ ฮผฮฟฯ
ฮฟแฝฮบ แผฮฝ ฯฮนฮธฮฟแฟฯ ฯฮฟฯฮฏฮฑฯ ฮปฯฮณฮฟฮนฯ แผฮปฮปสผ แผฮฝ แผฯฮฟฮดฮตฮฏฮพฮตฮน ฯฮฝฮตฯฮผฮฑฯฮฟฯ ฮบฮฑแฝถ ฮดฯ
ฮฝฮฌฮผฮตฯฯ,
2.6. ฮฃฮฟฯฮฏฮฑฮฝ ฮดแฝฒ ฮปฮฑฮปฮฟแฟฆฮผฮตฮฝ แผฮฝ ฯฮฟแฟฯ ฯฮตฮปฮตฮฏฮฟฮนฯ, ฯฮฟฯฮฏฮฑฮฝ ฮดแฝฒ ฮฟแฝ ฯฮฟแฟฆ ฮฑแผฐแฟถฮฝฮฟฯ ฯฮฟฯฯฮฟฯ
ฮฟแฝฮดแฝฒ ฯแฟถฮฝ แผฯฯฯฮฝฯฯฮฝ ฯฮฟแฟฆ ฮฑแผฐแฟถฮฝฮฟฯ ฯฮฟฯฯฮฟฯ
ฯแฟถฮฝ ฮบฮฑฯฮฑฯฮณฮฟฯ
ฮผฮญฮฝฯฮฝยท 2.7. แผฮปฮปแฝฐ ฮปฮฑฮปฮฟแฟฆฮผฮตฮฝ ฮธฮตฮฟแฟฆ ฯฮฟฯฮฏฮฑฮฝ แผฮฝ ฮผฯ
ฯฯฮทฯฮฏแฟณ, ฯแฝดฮฝ แผฯฮฟฮบฮตฮบฯฯ
ฮผฮผฮญฮฝฮทฮฝ, แผฃฮฝ ฯฯฮฟฯฯฮนฯฮตฮฝ แฝ ฮธฮตแฝธฯ ฯฯแฝธ ฯแฟถฮฝ ฮฑแผฐฯฮฝฯฮฝ ฮตแผฐฯ ฮดฯฮพฮฑฮฝ แผกฮผแฟถฮฝยท 2.8. แผฃฮฝ ฮฟแฝฮดฮตแฝถฯ ฯแฟถฮฝ แผฯฯฯฮฝฯฯฮฝ ฯฮฟแฟฆ ฮฑแผฐแฟถฮฝฮฟฯ ฯฮฟฯฯฮฟฯ
แผฮณฮฝฯฮบฮตฮฝ, ฮตแผฐ ฮณแฝฐฯ แผฮณฮฝฯฯฮฑฮฝ, ฮฟแฝฮบ แผฮฝ ฯแฝธฮฝ ฮบฯฯฮนฮฟฮฝ ฯแฟฯ ฮดฯฮพฮทฯ แผฯฯฮฑฯฯฯฯฮฑฮฝยท 2.9. แผฮปฮปแฝฐ ฮบฮฑฮธแฝผฯ ฮณฮญฮณฯฮฑฯฯฮฑฮนแผ แฝฯฮธฮฑฮปฮผแฝธฯ ฮฟแฝฮบ ฮตแผถฮดฮตฮฝ ฮบฮฑแฝถฮฟแฝฯ ฮฟแฝฮบ แผคฮบฮฟฯ
ฯฮตฮฝ 2.10. แผกฮผแฟฮฝ ฮณแฝฐฯ แผฯฮตฮบฮฌฮปฯ
ฯฮตฮฝ แฝ ฮธฮตแฝธฯ ฮดฮนแฝฐ ฯฮฟแฟฆ ฯฮฝฮตฯฮผฮฑฯฮฟฯ, ฯแฝธ ฮณแฝฐฯ ฯฮฝฮตแฟฆฮผฮฑ ฯฮฌฮฝฯฮฑ แผฯฮฑฯ
ฮฝแพท, ฮบฮฑแฝถ ฯแฝฐ ฮฒฮฌฮธฮท ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ.
2.13. แผ ฮบฮฑแฝถ ฮปฮฑฮปฮฟแฟฆฮผฮตฮฝ ฮฟแฝฮบ แผฮฝ ฮดฮนฮดฮฑฮบฯฮฟแฟฯ แผฮฝฮธฯฯฯฮฏฮฝฮทฯ ฯฮฟฯฮฏฮฑฯ ฮปฯฮณฮฟฮนฯ, แผฮปฮปสผ แผฮฝ ฮดฮนฮดฮฑฮบฯฮฟแฟฯ ฯฮฝฮตฯฮผฮฑฯฮฟฯ, ฯฮฝฮตฯ
ฮผฮฑฯฮนฮบฮฟแฟฯ ฯฮฝฮตฯ
ฮผฮฑฯฮนฮบแฝฐ ฯฯ
ฮฝฮบฯฮฏฮฝฮฟฮฝฯฮตฯ.
2.16. ฯฮฏฯฮณแฝฐฯแผฮณฮฝฯ ฮฝฮฟแฟฆฮฝ ฮฯ
ฯฮฏฮฟฯ
, แฝฯ ฯฯ
ฮฝฮฒฮนฮฒฮฌฯฮตฮน ฮฑแฝฯฯฮฝ;แผกฮผฮตแฟฯ ฮดแฝฒ ฮฝฮฟแฟฆฮฝ ฮงฯฮนฯฯฮฟแฟฆ แผฯฮฟฮผฮตฮฝ.
3.1. ฮแผฮณฯ, แผฮดฮตฮปฯฮฟฮฏ, ฮฟแฝฮบ แผ ฮดฯ
ฮฝฮฎฮธฮทฮฝ ฮปฮฑฮปแฟฯฮฑฮน แฝฮผแฟฮฝ แฝกฯ ฯฮฝฮตฯ
ฮผฮฑฯฮนฮบฮฟแฟฯ แผฮปฮปสผ แฝกฯ ฯฮฑฯฮบฮฏฮฝฮฟฮนฯ, แฝกฯ ฮฝฮทฯฮฏฮฟฮนฯ แผฮฝ ฮงฯฮนฯฯแฟท.
5.4. แผฮฝ ฯแฟท แฝฮฝฯฮผฮฑฯฮน ฯฮฟแฟฆ ฮบฯ
ฯฮฏฮฟฯ
แผกฮผแฟถฮฝ แผธฮทฯฮฟแฟฆ, ฯฯ
ฮฝฮฑฯฮธฮญฮฝฯฯฮฝ แฝฮผแฟถฮฝ ฮบฮฑแฝถ ฯฮฟแฟฆ แผฮผฮฟแฟฆ ฯฮฝฮตฯฮผฮฑฯฮฟฯ ฯแฝบฮฝ ฯแฟ ฮดฯ
ฮฝฮฌฮผฮตฮน ฯฮฟแฟฆ ฮบฯ
ฯฮฏฮฟฯ
แผกฮผแฟถฮฝ แผธฮทฯฮฟแฟฆ,
6.18. ฯฮตฯฮณฮตฯฮต ฯแฝดฮฝ ฯฮฟฯฮฝฮตฮฏฮฑฮฝยท ฯแพถฮฝ แผฮผฮฌฯฯฮทฮผฮฑ แฝ แผแฝฐฮฝ ฯฮฟฮนฮฎฯแฟ แผฮฝฮธฯฯฯฮฟฯ แผฮบฯแฝธฯ ฯฮฟแฟฆ ฯฯฮผฮฑฯฯฯ แผฯฯฮนฮฝ, แฝ ฮดแฝฒ ฯฮฟฯฮฝฮตฯฯฮฝ ฮตแผฐฯ ฯแฝธ แผดฮดฮนฮฟฮฝ ฯแฟถฮผฮฑ แผฮผฮฑฯฯฮฌฮฝฮตฮน.
7.1. ฮ ฮตฯแฝถ ฮดแฝฒ แฝงฮฝ แผฮณฯฮฌฯฮฑฯฮต, ฮบฮฑฮปแฝธฮฝ แผฮฝฮธฯฯฯแฟณ ฮณฯ
ฮฝฮฑฮนฮบแฝธฯ ฮผแฝด แผ
ฯฯฮตฯฮธฮฑฮนยท
7.19. แผก ฯฮตฯฮนฯฮฟฮผแฝด ฮฟแฝฮดฮญฮฝ แผฯฯฮนฮฝ, ฮบฮฑแฝถ แผก แผฮบฯฮฟฮฒฯ
ฯฯฮฏฮฑ ฮฟแฝฮดฮญฮฝ แผฯฯฮนฮฝ, แผฮปฮปแฝฐ ฯฮฎฯฮทฯฮนฯ แผฮฝฯฮฟฮปแฟถฮฝ ฮธฮตฮฟแฟฆ.
9.20. ฮบฮฑแฝถ แผฮณฮตฮฝฯฮผฮทฮฝ ฯฮฟแฟฯ แผธฮฟฯ
ฮดฮฑฮฏฮฟฮนฯ แฝกฯ แผธฮฟฯ
ฮดฮฑแฟฮฟฯ, แผตฮฝฮฑ แผธฮฟฯ
ฮดฮฑฮฏฮฟฯ
ฯ ฮบฮตฯฮดฮฎฯฯยท ฯฮฟแฟฯ แฝฯแฝธ ฮฝฯฮผฮฟฮฝ แฝกฯ แฝฯแฝธ ฮฝฯฮผฮฟฮฝ, ฮผแฝด แฝขฮฝ ฮฑแฝฯแฝธฯ แฝฯแฝธ ฮฝฯฮผฮฟฮฝ, แผตฮฝฮฑ ฯฮฟแฝบฯ แฝฯแฝธ ฮฝฯฮผฮฟฮฝ ฮบฮตฯฮดฮฎฯฯยท
10.1. ฮแฝ ฮธฮญฮปฯ ฮณแฝฐฯ แฝฮผแพถฯ แผฮณฮฝฮฟฮตแฟฮฝ, แผฮดฮตฮปฯฮฟฮฏ, แฝ
ฯฮน ฮฟแผฑ ฯฮฑฯฮญฯฮตฯ แผกฮผแฟถฮฝ ฯฮฌฮฝฯฮตฯ แฝฯแฝธ ฯแฝดฮฝ ฮฝฮตฯฮญฮปฮทฮฝ แผฆฯฮฑฮฝ ฮบฮฑแฝถ ฯฮฌฮฝฯฮตฯ ฮดฮนแฝฐ ฯแฟฯ ฮธฮฑฮปฮฌฯฯฮทฯ ฮดฮนแฟฮปฮธฮฟฮฝ, 10.2. ฮบฮฑแฝถ ฯฮฌฮฝฯฮตฯ ฮตแผฐฯ ฯแฝธฮฝ ฮฯฯ
ฯแฟฮฝ แผฮฒฮฑฯฯฮฏฯฮฑฮฝฯฮฟ แผฮฝ ฯแฟ ฮฝฮตฯฮญฮปแฟ ฮบฮฑแฝถ แผฮฝ ฯแฟ ฮธฮฑฮปฮฌฯฯแฟ, 10.3. ฮบฮฑแฝถ ฯฮฌฮฝฯฮตฯ ฯแฝธ ฮฑแฝฯแฝธ ฯฮฝฮตฯ
ฮผฮฑฯฮนฮบแฝธฮฝ ฮฒฯแฟถฮผฮฑ แผฯฮฑฮณฮฟฮฝ 10.4. ฮบฮฑแฝถ ฯฮฌฮฝฯฮตฯ ฯแฝธ ฮฑแฝฯแฝธ ฯฮฝฮตฯ
ฮผฮฑฯฮนฮบแฝธฮฝ แผฯฮนฮฟฮฝ ฯฯฮผฮฑ, แผฯฮนฮฝฮฟฮฝ ฮณแฝฐฯ แผฮบ ฯฮฝฮตฯ
ฮผฮฑฯฮนฮบแฟฯ แผฮบฮฟฮปฮฟฯ
ฮธฮฟฯฯฮทฯ ฯฮญฯฯฮฑฯ, แผก ฯฮญฯฯฮฑ ฮดแฝฒ แผฆฮฝ แฝ ฯฯฮนฯฯฯฯยท 10.5. แผฮปฮปสผ ฮฟแฝฮบ แผฮฝ ฯฮฟแฟฯ ฯฮปฮตฮฏฮฟฯฮนฮฝ ฮฑแฝฯแฟถฮฝ ฮทแฝฮดฯฮบฮทฯฮตฮฝ แฝ ฮธฮตฯฯ,ฮบฮฑฯฮตฯฯฯฯฮธฮทฯฮฑฮฝฮณแฝฐฯแผฮฝ ฯแฟ แผฯฮฎฮผแฟณ. 10.6. ฮคฮฑแฟฆฯฮฑ ฮดแฝฒ ฯฯฯฮฟฮน แผกฮผแฟถฮฝ แผฮณฮตฮฝฮฎฮธฮทฯฮฑฮฝ, ฮตแผฐฯ ฯแฝธ ฮผแฝด ฮตแผถฮฝฮฑฮน แผกฮผแพถฯแผฯฮนฮธฯ
ฮผฮทฯแฝฐฯฮบฮฑฮบแฟถฮฝ,ฮบฮฑฮธแฝผฯ ฮบแผฮบฮตแฟฮฝฮฟฮนแผฯฮตฮธฯฮผฮทฯฮฑฮฝ.
12.12. ฮฮฑฮธฮฌฯฮตฯ ฮณแฝฐฯ ฯแฝธ ฯแฟถฮผฮฑ แผฮฝ แผฯฯฮนฮฝ ฮบฮฑแฝถ ฮผฮญฮปฮท ฯฮฟฮปฮปแฝฐ แผฯฮตฮน, ฯฮฌฮฝฯฮฑ ฮดแฝฒ ฯแฝฐ ฮผฮญฮปฮท ฯฮฟแฟฆ ฯฯฮผฮฑฯฮฟฯ ฯฮฟฮปฮปแฝฐ แฝฮฝฯฮฑ แผฮฝ แผฯฯฮนฮฝ ฯแฟถฮผฮฑ, ฮฟแฝฯฯฯ ฮบฮฑแฝถ แฝ ฯฯฮนฯฯฯฯยท 1
2.13. ฮบฮฑแฝถ ฮณแฝฐฯ แผฮฝ แผฮฝแฝถ ฯฮฝฮตฯฮผฮฑฯฮน แผกฮผฮตแฟฯ ฯฮฌฮฝฯฮตฯ ฮตแผฐฯ แผฮฝ ฯแฟถฮผฮฑ แผฮฒฮฑฯฯฮฏฯฮธฮทฮผฮตฮฝ, ฮตแผดฯฮต แผธฮฟฯ
ฮดฮฑแฟฮฟฮน ฮตแผดฯฮต แผฮปฮปฮทฮฝฮตฯ, ฮตแผดฯฮต ฮดฮฟแฟฆฮปฮฟฮน ฮตแผดฯฮต แผฮปฮตฯฮธฮตฯฮฟฮน, ฮบฮฑแฝถ ฯฮฌฮฝฯฮตฯ แผฮฝ ฯฮฝฮตแฟฆฮผฮฑ แผฯฮฟฯฮฏฯฮธฮทฮผฮตฮฝ. 12.14. ฮบฮฑแฝถ ฮณแฝฐฯ ฯแฝธ ฯแฟถฮผฮฑ ฮฟแฝฮบ แผฯฯฮนฮฝ แผฮฝ ฮผฮญฮปฮฟฯ แผฮปฮปแฝฐ ฯฮฟฮปฮปฮฌ. แผแฝฐฮฝ ฮตแผดฯแฟ แฝ ฯฮฟฯฯ 12.15. แฝฯฮน ฮฟแฝฮบ ฮตแผฐฮผแฝถ ฯฮตฮฏฯ, ฮฟแฝฮบ ฮตแผฐฮผแฝถ แผฮบ ฯฮฟแฟฆ ฯฯฮผฮฑฯฮฟฯ, ฮฟแฝ ฯฮฑฯแฝฐ ฯฮฟแฟฆฯฮฟ ฮฟแฝฮบ แผฯฯฮนฮฝ แผฮบ ฯฮฟแฟฆ ฯฯฮผฮฑฯฮฟฯยท ฮบฮฑแฝถ แผแฝฐฮฝ ฮตแผดฯแฟ ฯแฝธ ฮฟแฝฯ 1
2.16. แฝฯฮน ฮฟแฝฮบ ฮตแผฐฮผแฝถ แฝฯฮธฮฑฮปฮผฯฯ, ฮฟแฝฮบ ฮตแผฐฮผแฝถ แผฮบ ฯฮฟแฟฆ ฯฯฮผฮฑฯฮฟฯ, ฮฟแฝ ฯฮฑฯแฝฐ ฯฮฟแฟฆฯฮฟ ฮฟแฝฮบ แผฯฯฮนฮฝ แผฮบ ฯฮฟแฟฆ ฯฯฮผฮฑฯฮฟฯยท 12.17. ฮตแผฐ แฝ
ฮปฮฟฮฝ ฯแฝธ ฯแฟถฮผฮฑ แฝฯฮธฮฑฮปฮผฯฯ, ฯฮฟแฟฆ แผก แผฮบฮฟฮฎ; ฮตแผฐ แฝ
ฮปฮฟฮฝ แผฮบฮฟฮฎ, ฯฮฟแฟฆ แผก แฝฯฯฯฮทฯฮนฯ; 12.18. ฮฝแฟฆฮฝ ฮดแฝฒ แฝ ฮธฮตแฝธฯ แผฮธฮตฯฮฟ ฯแฝฐ ฮผฮญฮปฮท, แผฮฝ แผฮบฮฑฯฯฮฟฮฝ ฮฑแฝฯแฟถฮฝ, แผฮฝ ฯแฟท ฯฯฮผฮฑฯฮน ฮบฮฑฮธแฝผฯ แผ ฮธฮญฮปฮทฯฮตฮฝ. 12.19. ฮตแผฐ ฮดแฝฒ แผฆฮฝ ฯแฝฐ ฯฮฌฮฝฯฮฑแผฮฝ ฮผฮญฮปฮฟฯ, ฯฮฟแฟฆ ฯแฝธ ฯแฟถฮผฮฑ; 12.20. ฮฝแฟฆฮฝ ฮดแฝฒ ฯฮฟฮปฮปแฝฐ ฮผฮญฮปฮท, แผฮฝ ฮดแฝฒ ฯแฟถฮผฮฑ. ฮฟแฝ ฮดฯฮฝฮฑฯฮฑฮน ฮดแฝฒ แฝ แฝฯฮธฮฑฮปฮผแฝธฯ ฮตแผฐฯฮตแฟฮฝ ฯแฟ ฯฮตฮนฯฮฏ 12.21. ฮงฯฮตฮฏฮฑฮฝ ฯฮฟฯ
ฮฟแฝฮบ แผฯฯ, แผข ฯฮฌฮปฮนฮฝ แผก ฮบฮตฯฮฑฮปแฝด ฯฮฟแฟฯ ฯฮฟฯฮฏฮฝ ฮงฯฮตฮฏฮฑฮฝ แฝฮผแฟถฮฝ ฮฟแฝฮบ แผฯฯยท 12.22. แผฮปฮปแฝฐ ฯฮฟฮปฮปแฟท ฮผแพถฮปฮปฮฟฮฝ ฯแฝฐ ฮดฮฟฮบฮฟแฟฆฮฝฯฮฑ ฮผฮญฮปฮท ฯฮฟแฟฆ ฯฯฮผฮฑฯฮฟฯ แผฯฮธฮตฮฝฮญฯฯฮตฯฮฑ แฝฯฮฌฯฯฮตฮนฮฝ แผฮฝฮฑฮณฮบฮฑแฟฮฌ แผฯฯฮนฮฝ, 12.23. ฮบฮฑแฝถ แผ ฮดฮฟฮบฮฟแฟฆฮผฮตฮฝ แผฯฮนฮผฯฯฮตฯฮฑ ฮตแผถฮฝฮฑฮน ฯฮฟแฟฆ ฯฯฮผฮฑฯฮฟฯ, ฯฮฟฯฯฮฟฮนฯ ฯฮนฮผแฝดฮฝ ฯฮตฯฮนฯฯฮฟฯฮญฯฮฑฮฝ ฯฮตฯฮนฯฮฏฮธฮตฮผฮตฮฝ, ฮบฮฑแฝถ ฯแฝฐ แผฯฯฮฎฮผฮฟฮฝฮฑ แผกฮผแฟถฮฝ ฮตแฝฯฯฮทฮผฮฟฯฯฮฝฮทฮฝ ฯฮตฯฮนฯฯฮฟฯฮญฯฮฑฮฝ แผฯฮตฮน, 12.24. ฯแฝฐ ฮดแฝฒ ฮตแฝฯฯฮฎฮผฮฟฮฝฮฑ แผกฮผแฟถฮฝ ฮฟแฝ ฯฯฮตฮฏฮฑฮฝ แผฯฮตฮน. แผฮปฮปแฝฐ แฝ ฮธฮตแฝธฯ ฯฯ
ฮฝฮตฮบฮญฯฮฑฯฮตฮฝ ฯแฝธ ฯแฟถฮผฮฑ, ฯแฟท แฝฯฯฮตฯฮฟฯ
ฮผฮญฮฝแฟณ ฯฮตฯฮนฯฯฮฟฯฮญฯฮฑฮฝ ฮดฮฟแฝบฯ ฯฮนฮผฮฎฮฝ, 12.25. แผตฮฝฮฑ ฮผแฝด แพ ฯฯฮฏฯฮผฮฑ แผฮฝ ฯแฟท ฯฯฮผฮฑฯฮน, แผฮปฮปแฝฐ ฯแฝธ ฮฑแฝฯแฝธ แฝฯแฝฒฯ แผฮปฮปฮฎฮปฯฮฝ ฮผฮตฯฮนฮผฮฝแฟถฯฮน ฯแฝฐ ฮผฮญฮปฮท. 12.26. ฮบฮฑแฝถ ฮตแผดฯฮต ฯฮฌฯฯฮตฮน แผฮฝ ฮผฮญฮปฮฟฯ, ฯฯ
ฮฝฯฮฌฯฯฮตฮน ฯฮฌฮฝฯฮฑ ฯแฝฐ ฮผฮญฮปฮทยท ฮตแผดฯฮต ฮดฮฟฮพฮฌฮถฮตฯฮฑฮน ฮผฮญฮปฮฟฯ, ฯฯ
ฮฝฯฮฑฮฏฯฮตฮน ฯฮฌฮฝฯฮฑ ฯแฝฐ ฮผฮญฮปฮท.
15.3. ฯฮฑฯฮญฮดฯฮบฮฑ ฮณแฝฐฯ แฝฮผแฟฮฝ แผฮฝ ฯฯฯฯฮฟฮนฯ, แฝ ฮบฮฑแฝถ ฯฮฑฯฮญฮปฮฑฮฒฮฟฮฝ, แฝ
ฯฮน ฮงฯฮนฯฯแฝธฯ แผฯฮญฮธฮฑฮฝฮตฮฝ แฝฯแฝฒฯ ฯแฟถฮฝ แผฮผฮฑฯฯฮนแฟถฮฝ แผกฮผแฟถฮฝ ฮบฮฑฯแฝฐ ฯแฝฐฯ ฮณฯฮฑฯฮฌฯ,
15.25. ฮดฮตแฟ ฮณแฝฐฯ ฮฑแฝฯแฝธฮฝ ฮฒฮฑฯฮนฮปฮตฯฮตฮนฮฝแผฯฯฮน ฮฟแฝฮธแฟฯฮฌฮฝฯฮฑฯฯฮฟแฝบฯ แผฯฮธฯฮฟแฝบฯ แฝฯแฝธ ฯฮฟแฝบฯ ฯฯฮดฮฑฯฮฑแฝฯฮฟแฟฆ.
15.32. ฮตแผฐ ฮบฮฑฯแฝฐ แผฮฝฮธฯฯฯฮฟฮฝ แผฮธฮทฯฮนฮฟฮผฮฌฯฮทฯฮฑ แผฮฝ แผฯฮญฯแฟณ, ฯฮฏ ฮผฮฟฮน ฯแฝธ แฝฯฮตฮปฮฟฯ; ฮตแผฐ ฮฝฮตฮบฯฮฟแฝถ ฮฟแฝฮบ แผฮณฮตฮฏฯฮฟฮฝฯฮฑฮน,ฯฮฌฮณฯฮผฮตฮฝ ฮบฮฑแฝถ ฯฮฏฯฮผฮตฮฝ, ฮฑแฝฯฮนฮฟฮฝ ฮณแฝฐฯ แผฯฮฟฮธฮฝฮฎฯฮบฮฟฮผฮตฮฝ.
1
5.44. ฯฯฮตฮฏฯฮตฯฮฑฮน ฯแฟถฮผฮฑ ฯฯ
ฯฮนฮบฯฮฝ, แผฮณฮตฮฏฯฮตฯฮฑฮน ฯแฟถฮผฮฑ ฯฮฝฮตฯ
ฮผฮฑฯฮนฮบฯฮฝ. ฮแผฐ แผฯฯฮนฮฝ ฯแฟถฮผฮฑ ฯฯ
ฯฮนฮบฯฮฝ, แผฯฯฮนฮฝ ฮบฮฑแฝถ ฯฮฝฮตฯ
ฮผฮฑฯฮนฮบฯฮฝ.
15.50. ฮคฮฟแฟฆฯฮฟ ฮดฮญ ฯฮทฮผฮน, แผฮดฮตฮปฯฮฟฮฏ, แฝ
ฯฮน ฯแฝฐฯฮพ ฮบฮฑแฝถ ฮฑแผทฮผฮฑ ฮฒฮฑฯฮนฮปฮตฮฏฮฑฮฝ ฮธฮตฮฟแฟฆ ฮบฮปฮทฯฮฟฮฝฮฟฮผแฟฯฮฑฮน ฮฟแฝ ฮดฯฮฝฮฑฯฮฑฮน, ฮฟแฝฮดแฝฒ แผก ฯฮธฮฟฯแฝฐ ฯแฝดฮฝ แผฯฮธฮฑฯฯฮฏฮฑฮฝ ฮบฮปฮทฯฮฟฮฝฮฟฮผฮตแฟ.' '. None | 1.19. For it is written,"I will destroy the wisdom of the wise,I will bring the discernment of the discerning to nothing."
1.23. but we preach Christ crucified; astumbling block to Jews, and foolishness to Greeks, 1.24. but to thosewho are called, both Jews and Greeks, Christ is the power of God andthe wisdom of God.
2.3. I was with you in weakness, in fear, and in muchtrembling. 2.4. My speech and my preaching were not in persuasivewords of human wisdom, but in demonstration of the Spirit and of power,
2.6. We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing.' "2.7. But we speak God's wisdom in amystery, the wisdom that has been hidden, which God foreordained beforethe worlds to our glory," "2.8. which none of the rulers of this worldhas known. For had they known it, they wouldn't have crucified the Lordof glory." '2.9. But as it is written,"Things which an eye didn\'t see, and an ear didn\'t hear,Which didn\'t enter into the heart of man,These God has prepared for those who love him." 2.10. But to us, God revealed them through the Spirit. For theSpirit searches all things, yes, the deep things of God.' "
2.13. Which things also we speak, not inwords which man's wisdom teaches, but which the Holy Spirit teaches,comparing spiritual things with spiritual things." '
2.16. "For who has knownthe mind of the Lord, that he should instruct him?" But we haveChrist\'s mind.' "
3.1. Brothers, I couldn't speak to you as to spiritual, but as tofleshly, as to babies in Christ." '
5.4. In the name of our Lord Jesus Christ,you being gathered together, and my spirit, with the power of our LordJesus Christ,
6.18. Flee sexual immorality! "Every sin that a man doesis outside the body," but he who commits sexual immorality sins againsthis own body.
7.1. Now concerning the things about which you wrote to me: it isgood for a man not to touch a woman.
7.19. Circumcision is nothing, and uncircumcision isnothing, but the keeping of the commandments of God.
9.20. To the Jews I became as a Jew, that I might gain Jews; to thosewho are under the law, as under the law, that I might gain those whoare under the law;
10.1. Now I would not have you ignorant, brothers, that our fatherswere all under the cloud, and all passed through the sea; 10.2. andwere all baptized into Moses in the cloud and in the sea; 10.3. andall ate the same spiritual food; 10.4. and all drank the samespiritual drink. For they drank of a spiritual rock that followed them,and the rock was Christ. 10.5. However with most of them, God was notwell pleased, for they were overthrown in the wilderness. 10.6. Nowthese things were our examples, to the intent we should not lust afterevil things, as they also lusted.
12.12. For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ. 1
2.13. For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit. 12.14. For the body is not one member, but many. 12.15. If the foot would say, "Because I\'m not the hand, I\'m not part of thebody," it is not therefore not part of the body. 1
2.16. If the earwould say, "Because I\'m not the eye, I\'m not part of the body," it\'snot therefore not part of the body. 12.17. If the whole body were aneye, where would the hearing be? If the whole were hearing, where wouldthe smelling be? 12.18. But now God has set the members, each one ofthem, in the body, just as he desired. 12.19. If they were all onemember, where would the body be? 12.20. But now they are many members,but one body. 12.21. The eye can\'t tell the hand, "I have no need foryou," or again the head to the feet, "I have no need for you." 12.22. No, much rather, those members of the body which seem to be weaker arenecessary. 12.23. Those parts of the body which we think to be lesshonorable, on those we bestow more abundant honor; and ourunpresentable parts have more abundant propriety; 12.24. whereas ourpresentable parts have no such need. But God composed the bodytogether, giving more abundant honor to the inferior part, 12.25. thatthere should be no division in the body, but that the members shouldhave the same care for one another. 12.26. When one member suffers,all the members suffer with it. Or when one member is honored, all themembers rejoice with it.
15.3. For I delivered to youfirst of all that which I also received: that Christ died for our sinsaccording to the Scriptures,
15.25. For he mustreign until he has put all his enemies under his feet.
15.32. If I fought withanimals at Ephesus for human purposes, what does it profit me? If thedead are not raised, then "let us eat and drink, for tomorrow we die."
1
5.44. It is sown a natural body; it is raised aspiritual body. There is a natural body and there is also a spiritualbody.' "
15.50. Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption." '. None |
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53. New Testament, 1 Thessalonians, 4.5, 4.9, 5.21 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Aristobulus, Allegorical exegesis of OT โข Exegesis, figurative โข Exegesis, heresy as erroneous exegesis โข Exegesis, in Origen โข exegesis โข exegesis, of Paul โข exegetical debates/conversations
Found in books: Boulluec (2022) 485, 486, 487, 488, 533, 534; Malherbe et al (2014) 180, 968; Potter Suh and Holladay (2021) 178; ฤernuลกkovรก (2016) 324, 338
4.5. ฮผแฝด แผฮฝ ฯฮฌฮธฮตฮน แผฯฮนฮธฯ
ฮผฮฏฮฑฯ ฮบฮฑฮธฮฌฯฮตฯ ฮบฮฑแฝถฯแฝฐ แผฮธฮฝฮท ฯแฝฐ ฮผแฝด ฮตแผฐฮดฯฯฮฑ ฯแฝธฮฝ ฮธฮตฯฮฝ,
4.9. ฮ ฮตฯแฝถ ฮดแฝฒ ฯแฟฯ ฯฮนฮปฮฑฮดฮตฮปฯฮฏฮฑฯ ฮฟแฝ ฯฯฮตฮฏฮฑฮฝ แผฯฮตฯฮต ฮณฯฮฌฯฮตฮนฮฝ แฝฮผแฟฮฝ, ฮฑแฝฯฮฟแฝถ ฮณแฝฐฯ แฝฮผฮตแฟฯ ฮธฮตฮฟฮดฮฏฮดฮฑฮบฯฮฟฮฏ แผฯฯฮต ฮตแผฐฯ ฯแฝธ แผฮณฮฑฯแพทฮฝ แผฮปฮปฮฎฮปฮฟฯ
ฯยท
5.21. ฯฮฌฮฝฯฮฑ ฮดแฝฒ ฮดฮฟฮบฮนฮผฮฌฮถฮตฯฮต, ฯแฝธ ฮบฮฑฮปแฝธฮฝ ฮบฮฑฯฮญฯฮตฯฮต,''. None | 4.5. not in the passion of lust, even as the Gentiles who don't know God; " '
4.9. But concerning brotherly love, you have no need that one write to you. For you yourselves are taught by God to love one another,
5.21. Test all things, and hold firmly that which is good. '". None |
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54. New Testament, 1 Timothy, 4.1-4.3, 6.12, 6.20 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Exegesis, allegorical โข Exegesis, figurative โข Exegesis, heresy as erroneous exegesis โข Exegesis, in Clement of Alexandria โข Exegesis, in Origen โข Exegesis, literal โข exegesis โข exegesis, of Paul โข exegetical debates/conversations
Found in books: Boulluec (2022) 386, 408, 522, 523, 524, 531, 533; Malherbe et al (2014) 971; ฤernuลกkovรก (2016) 75, 332
4.1. ฮคแฝธ ฮดแฝฒ ฯฮฝฮตแฟฆฮผฮฑ แฟฅฮทฯแฟถฯ ฮปฮญฮณฮตฮน แฝ
ฯฮน แผฮฝ แฝฯฯฮญฯฮฟฮนฯ ฮบฮฑฮนฯฮฟแฟฯ แผฯฮฟฯฯฮฎฯฮฟฮฝฯฮฑฮฏ ฯฮนฮฝฮตฯ ฯแฟฯ ฯฮฏฯฯฮตฯฯ, ฯฯฮฟฯฮญฯฮฟฮฝฯฮตฯ ฯฮฝฮตฯฮผฮฑฯฮน ฯฮปฮฌฮฝฮฟฮนฯ ฮบฮฑแฝถ ฮดฮนฮดฮฑฯฮบฮฑฮปฮฏฮฑฮนฯ ฮดฮฑฮนฮผฮฟฮฝฮฏฯฮฝ 4.2. แผฮฝ แฝฯฮฟฮบฯฮฏฯฮตฮน ฯฮตฯ
ฮดฮฟฮปฯฮณฯฮฝ, ฮบฮตฮบฮฑฯ
ฯฯฮทฯฮนฮฑฯฮผฮญฮฝฯฮฝ ฯแฝดฮฝ แผฐฮดฮฏฮฑฮฝ ฯฯ
ฮฝฮตฮฏฮดฮทฯฮนฮฝ, 4.3. ฮบฯฮปฯ
ฯฮฝฯฯฮฝ ฮณฮฑฮผฮตแฟฮฝ, แผฯฮญฯฮตฯฮธฮฑฮน ฮฒฯฯฮผฮฌฯฯฮฝ แผ แฝ ฮธฮตแฝธฯ แผฮบฯฮนฯฮตฮฝ ฮตแผฐฯ ฮผฮตฯฮฌฮปฮทฮผฯฮนฮฝ ฮผฮตฯแฝฐ ฮตแฝฯฮฑฯฮนฯฯฮฏฮฑฯ ฯฮฟแฟฯ ฯฮนฯฯฮฟแฟฯ ฮบฮฑแฝถ แผฯฮตฮณฮฝฯฮบฯฯฮน ฯแฝดฮฝ แผฮปฮฎฮธฮตฮนฮฑฮฝ.
6.12. แผฮณฯฮฝฮฏฮถฮฟฯ
ฯแฝธฮฝ ฮบฮฑฮปแฝธฮฝ แผฮณแฟถฮฝฮฑ ฯแฟฯ ฯฮฏฯฯฮตฯฯ, แผฯฮนฮปฮฑฮฒฮฟแฟฆ ฯแฟฯ ฮฑแผฐฯฮฝฮฏฮฟฯ
ฮถฯแฟฯ, ฮตแผฐฯ แผฃฮฝ แผฮบฮปฮฎฮธฮทฯ ฮบฮฑแฝถ แฝกฮผฮฟฮปฯฮณฮทฯฮฑฯ ฯแฝดฮฝ ฮบฮฑฮปแฝดฮฝ แฝฮผฮฟฮปฮฟฮณฮฏฮฑฮฝ แผฮฝฯฯฮนฮฟฮฝ ฯฮฟฮปฮปแฟถฮฝ ฮผฮฑฯฯฯฯฯฮฝ.
6.20. แฝฎ ฮคฮนฮผฯฮธฮตฮต, ฯแฝดฮฝ ฯฮฑฯฮฑฮธฮฎฮบฮทฮฝ ฯฯฮปฮฑฮพฮฟฮฝ, แผฮบฯฯฮตฯฯฮผฮตฮฝฮฟฯ ฯแฝฐฯ ฮฒฮตฮฒฮฎฮปฮฟฯ
ฯ ฮบฮตฮฝฮฟฯฯฮฝฮฏฮฑฯ ฮบฮฑแฝถ แผฮฝฯฮนฮธฮญฯฮตฮนฯ ฯแฟฯ ฯฮตฯ
ฮดฯฮฝฯฮผฮฟฯ
ฮณฮฝฯฯฮตฯฯ,''. None | 4.1. But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons, 4.2. through the hypocrisy of men who speak lies, branded in their own conscience as with a hot iron; 4.3. forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth.
6.12. Fight the good fight of faith. Lay hold of the eternal life to which you were called, and you confessed the good confession in the sight of many witnesses.
6.20. Timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of the knowledge which is falsely so called; ''. None |
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55. New Testament, 2 Thessalonians, 2.3-2.4 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Exegesis, exegetical, interpretation of Scripture, Messianic/eschatological interpretation โข Exegesis, figurative โข Exegesis, heresy as erroneous exegesis โข Exegesis, in Origen โข Exegesis, literal
Found in books: Boulluec (2022) 532, 534, 535; Ruzer (2020) 219
2.3. ฮผฮฎ ฯฮนฯ แฝฮผแพถฯ แผฮพฮฑฯฮฑฯฮฎฯแฟ ฮบฮฑฯแฝฐ ฮผฮทฮดฮญฮฝฮฑ ฯฯฯฯฮฟฮฝยท แฝ
ฯฮน แผแฝฐฮฝ ฮผแฝด แผฮปฮธแฟ แผก แผฯฮฟฯฯฮฑฯฮฏฮฑ ฯฯแฟถฯฮฟฮฝ ฮบฮฑแฝถ แผฯฮฟฮบฮฑฮปฯ
ฯฮธแฟ แฝ แผฮฝฮธฯฯฯฮฟฯ ฯแฟฯ แผฮฝฮฟฮผฮฏฮฑฯ, แฝ ฯ
แผฑแฝธฯ ฯแฟฯ แผฯฯฮปฮตฮฏฮฑฯ, 2.4. แฝ แผฮฝฯฮนฮบฮตฮฏฮผฮตฮฝฮฟฯฮบฮฑแฝถ แฝฯฮตฯฮฑฮนฯฯฮผฮตฮฝฮฟฯ แผฯแฝถ ฯฮฌฮฝฯฮฑฮปฮตฮณฯฮผฮตฮฝฮฟฮฝฮธฮตแฝธฮฝแผข ฯฮญฮฒฮฑฯฮผฮฑ, แฝฅฯฯฮต ฮฑแฝฯแฝธฮฝฮตแผฐฯ ฯแฝธฮฝฮฝฮฑแฝธฮฝฯฮฟแฟฆ ฮธฮตฮฟแฟฆ ฮบฮฑฮธฮฏฮพฮฑฮน,แผฯฮฟฮดฮตฮนฮบฮฝฯฮฝฯฮฑ แผฮฑฯ
ฯแฝธฮฝ แฝ
ฯฮน แผฯฯฮนฮฝฮธฮตฯฯโ.''. None | 2.3. Let no one deceive you in any way. For it will not be, unless the falling away comes first, and the man of sin is revealed, the son of destruction, 2.4. he who opposes and exalts himself against all that is called God or that is worshiped; so that he sits as God in the temple of God, setting himself up as God. ''. None |
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56. New Testament, Acts, 2.14-2.40, 4.25-4.26, 5.30, 8.32-8.33, 15.5, 17.22-17.23 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข Exegesis, allegorical โข Exegesis, exegetical, interpretation of Scripture โข Exegesis, exegetical, interpretation of Scripture, Messianic/eschatological interpretation โข Exegesis, in Justin โข Exegesis, in gnosticism โข exegesis โข exegesis, of Paul โข exegetical debates/conversations โข prosopological exegesis
Found in books: Berglund Crostini and Kelhoffer (2022) 117, 123; Boulluec (2022) 31, 200; Despotis and Lohr (2022) 428; Pierce et al. (2022) 53; Ruzer (2020) 57, 58, 59, 61, 102, 182, 203, 204, 206; Tanaseanu-Dรถbler and von Alvensleben (2020) 26; ฤernuลกkovรก (2016) 70, 159, 334, 336
2.14. ฮฃฯฮฑฮธฮตแฝถฯ ฮดแฝฒ แฝ ฮ ฮญฯฯฮฟฯ ฯแฝบฮฝ ฯฮฟแฟฯ แผฮฝฮดฮตฮบฮฑ แผฯแฟฯฮตฮฝ ฯแฝดฮฝ ฯฯฮฝแฝดฮฝ ฮฑแฝฯฮฟแฟฆ ฮบฮฑแฝถ แผฯฮตฯฮธฮญฮณฮพฮฑฯฮฟ ฮฑแฝฯฮฟแฟฯ แผฮฝฮดฯฮตฯ แผธฮฟฯ
ฮดฮฑแฟฮฟฮน ฮบฮฑแฝถ ฮฟแผฑ ฮบฮฑฯฮฟฮนฮบฮฟแฟฆฮฝฯฮตฯ แผธฮตฯฮฟฯ
ฯฮฑฮปแฝดฮผ ฯฮฌฮฝฯฮตฯ, ฯฮฟแฟฆฯฮฟ แฝฮผแฟฮฝ ฮณฮฝฯฯฯแฝธฮฝ แผฯฯฯ ฮบฮฑแฝถ แผฮฝฯฯฮฏฯฮฑฯฮธฮต ฯแฝฐ แฟฅฮฎฮผฮฑฯฮฌ ฮผฮฟฯ
. 2.15. ฮฟแฝ ฮณแฝฐฯ แฝกฯ แฝฮผฮตแฟฯ แฝฯฮฟฮปฮฑฮผฮฒฮฌฮฝฮตฯฮต ฮฟแฝฯฮฟฮน ฮผฮตฮธฯฮฟฯ
ฯฮนฮฝ, แผฯฯฮนฮฝ ฮณแฝฐฯ แฝฅฯฮฑ ฯฯฮฏฯฮท ฯแฟฯ แผกฮผฮญฯฮฑฯ, 2.16. แผฮปฮปแฝฐ ฯฮฟแฟฆฯฯ แผฯฯฮนฮฝ ฯแฝธ ฮตแผฐฯฮทฮผฮญฮฝฮฟฮฝ ฮดฮนแฝฐ ฯฮฟแฟฆ ฯฯฮฟฯฮฎฯฮฟฯ
แผธฯฮฎฮป 2.17. 2.18. 2.22. แผฮฝฮดฯฮตฯ แผธฯฯฮฑฮทฮปฮตแฟฯฮฑฮน, แผฮบฮฟฯฯฮฑฯฮต ฯฮฟแฝบฯ ฮปฯฮณฮฟฯ
ฯ ฯฮฟฯฯฮฟฯ
ฯ. แผธฮทฯฮฟแฟฆฮฝ ฯแฝธฮฝ ฮฮฑฮถฯฯฮฑแฟฮฟฮฝ, แผฮฝฮดฯฮฑ แผฯฮฟฮดฮตฮดฮตฮนฮณฮผฮญฮฝฮฟฮฝ แผฯแฝธ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ ฮตแผฐฯ แฝฮผแพถฯ ฮดฯ
ฮฝฮฌฮผฮตฯฮน ฮบฮฑแฝถ ฯฮญฯฮฑฯฮน ฮบฮฑแฝถ ฯฮทฮผฮตฮฏฮฟฮนฯ ฮฟแผทฯ แผฯฮฟฮฏฮทฯฮตฮฝ ฮดฮนสผ ฮฑแฝฯฮฟแฟฆ แฝ ฮธฮตแฝธฯ แผฮฝ ฮผฮญฯแฟณ แฝฮผแฟถฮฝ, ฮบฮฑฮธแฝผฯ ฮฑแฝฯฮฟแฝถ ฮฟแผดฮดฮฑฯฮต, 2.23. ฯฮฟแฟฆฯฮฟฮฝ ฯแฟ แฝกฯฮนฯฮผฮญฮฝแฟ ฮฒฮฟฯ
ฮปแฟ ฮบฮฑแฝถ ฯฯฮฟฮณฮฝฯฯฮตฮน ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ แผฮบฮดฮฟฯฮฟฮฝ ฮดฮนแฝฐ ฯฮตฮนฯแฝธฯ แผฮฝฯฮผฯฮฝ ฯฯฮฟฯฯฮฎฮพฮฑฮฝฯฮตฯ แผฮฝฮตฮฏฮปฮฑฯฮต, 2.24. แฝฮฝ แฝ ฮธฮตแฝธฯ แผฮฝฮญฯฯฮทฯฮตฮฝ ฮปฯฯฮฑฯ ฯแฝฐฯ แฝ ฮดแฟฮฝฮฑฯ ฯฮฟแฟฆ ฮธฮฑฮฝฮฌฯฮฟฯ
, ฮบฮฑฮธฯฯฮน ฮฟแฝฮบ แผฆฮฝ ฮดฯ
ฮฝฮฑฯแฝธฮฝ ฮบฯฮฑฯฮตแฟฯฮธฮฑฮน ฮฑแฝฯแฝธฮฝ แฝฯสผ ฮฑแฝฯฮฟแฟฆยท 2.25. ฮฮฑฯ
ฮตแฝถฮด ฮณแฝฐฯ ฮปฮญฮณฮตฮน ฮตแผฐฯ ฮฑแฝฯฯฮฝ 2.29. แผฮฝฮดฯฮตฯ แผฮดฮตฮปฯฮฟฮฏ, แผฮพแฝธฮฝ ฮตแผฐฯฮตแฟฮฝ ฮผฮตฯแฝฐ ฯฮฑฯฯฮทฯฮฏฮฑฯ ฯฯแฝธฯ แฝฮผแพถฯ ฯฮตฯแฝถ ฯฮฟแฟฆ ฯฮฑฯฯฮนฮฌฯฯฮฟฯ
ฮฮฑฯ
ฮตฮฏฮด, แฝ
ฯฮน ฮบฮฑแฝถ แผฯฮตฮปฮตฯฯฮทฯฮตฮฝ ฮบฮฑแฝถ แผฯฮฌฯฮท ฮบฮฑแฝถ ฯแฝธ ฮผฮฝแฟฮผฮฑ ฮฑแฝฯฮฟแฟฆ แผฯฯฮนฮฝ แผฮฝ แผกฮผแฟฮฝ แผฯฯฮน ฯแฟฯ แผกฮผฮญฯฮฑฯ ฯฮฑฯฯฮทฯยท 2.30. ฯฯฮฟฯฮฎฯฮทฯ ฮฟแฝฮฝ แฝฯฮฌฯฯฯฮฝ, ฮบฮฑแฝถ ฮตแผฐฮดแฝผฯ แฝ
ฯฮน แฝ
ฯฮบแฟณ แฝคฮผฮฟฯฮตฮฝ ฮฑแฝฯแฟท แฝ ฮธฮตแฝธฯแผฮบ ฮบฮฑฯฯฮฟแฟฆ ฯแฟฯ แฝฯฯฯฮฟฯ ฮฑแฝฯฮฟแฟฆ ฮบฮฑฮธฮฏฯฮฑฮน แผฯแฝถ ฯแฝธฮฝ ฮธฯฯฮฝฮฟฮฝ ฮฑแฝฯฮฟแฟฆ, 2.31. ฯฯฮฟฮนฮดแฝผฮฝ แผฮปฮฌฮปฮทฯฮตฮฝ ฯฮตฯแฝถ ฯแฟฯ แผฮฝฮฑฯฯฮฌฯฮตฯฯ ฯฮฟแฟฆ ฯฯฮนฯฯฮฟแฟฆ แฝ
ฯฮน ฮฟแฝฯฮต แผฮฝฮบฮฑฯฮตฮปฮตฮฏฯฮธฮท ฮตแผฐฯ แพฮดฮทฮฝ ฮฟแฝฯฮต แผก ฯแฝฐฯฮพ ฮฑแฝฯฮฟแฟฆฮตแผถฮดฮตฮฝ ฮดฮนฮฑฯฮธฮฟฯฮฌฮฝ. 2.32. ฯฮฟแฟฆฯฮฟฮฝ ฯแฝธฮฝ แผธฮทฯฮฟแฟฆฮฝ แผฮฝฮญฯฯฮทฯฮตฮฝ แฝ ฮธฮตฯฯ, ฮฟแฝ ฯฮฌฮฝฯฮตฯ แผกฮผฮตแฟฯ แผฯฮผแฝฒฮฝ ฮผฮฌฯฯฯ
ฯฮตฯ. 2.33. ฯแฟ ฮดฮตฮพฮนแพท ฮฟแฝฮฝ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ แฝฯฯฮธฮตแฝถฯ ฯฮฎฮฝ ฯฮต แผฯฮฑฮณฮณฮตฮปฮฏฮฑฮฝ ฯฮฟแฟฆ ฯฮฝฮตฯฮผฮฑฯฮฟฯ ฯฮฟแฟฆ แผฮณฮฏฮฟฯ
ฮปฮฑฮฒแฝผฮฝ ฯฮฑฯแฝฐ ฯฮฟแฟฆ ฯฮฑฯฯแฝธฯ แผฮพฮญฯฮตฮตฮฝ ฯฮฟแฟฆฯฮฟ แฝ แฝฮผฮตแฟฯ ฮบฮฑแฝถ ฮฒฮปฮญฯฮตฯฮต ฮบฮฑแฝถ แผฮบฮฟฯฮตฯฮต. 2.34. ฮฟแฝ ฮณแฝฐฯ ฮฮฑฯ
ฮตแฝถฮด แผฮฝฮญฮฒฮท ฮตแผฐฯ ฯฮฟแฝบฯ ฮฟแฝฯฮฑฮฝฮฟฯฯ, ฮปฮญฮณฮตฮน ฮดแฝฒ ฮฑแฝฯฯฯ 2.36. แผฯฯฮฑฮปแฟถฯ ฮฟแฝฮฝ ฮณฮนฮฝฯฯฮบฮญฯฯ ฯแพถฯ ฮฟแผถฮบฮฟฯ แผธฯฯฮฑแฝดฮป แฝ
ฯฮน ฮบฮฑแฝถ ฮบฯฯฮนฮฟฮฝ ฮฑแฝฯแฝธฮฝ ฮบฮฑแฝถ ฯฯฮนฯฯแฝธฮฝ แผฯฮฟฮฏฮทฯฮตฮฝ แฝ ฮธฮตฯฯ, ฯฮฟแฟฆฯฮฟฮฝ ฯแฝธฮฝ แผธฮทฯฮฟแฟฆฮฝ แฝฮฝ แฝฮผฮตแฟฯ แผฯฯฮฑฯ
ฯฯฯฮฑฯฮต. 2.37. แผฮบฮฟฯฯฮฑฮฝฯฮตฯ ฮดแฝฒ ฮบฮฑฯฮตฮฝฯฮณฮทฯฮฑฮฝ ฯแฝดฮฝ ฮบฮฑฯฮดฮฏฮฑฮฝ, ฮตแผถฯฮฌฮฝ ฯฮต ฯฯแฝธฯ ฯแฝธฮฝ ฮ ฮญฯฯฮฟฮฝ ฮบฮฑแฝถ ฯฮฟแฝบฯ ฮปฮฟฮนฯฮฟแฝบฯ แผฯฮฟฯฯฯฮปฮฟฯ
ฯ ฮคฮฏ ฯฮฟฮนฮฎฯฯฮผฮตฮฝ, 2.38. แผฮฝฮดฯฮตฯ แผฮดฮตฮปฯฮฟฮฏ; ฮ ฮญฯฯฮฟฯ ฮดแฝฒ ฯฯแฝธฯ ฮฑแฝฯฮฟฯฯ ฮฮตฯฮฑฮฝฮฟฮฎฯฮฑฯฮต, ฮบฮฑแฝถ ฮฒฮฑฯฯฮนฯฮธฮฎฯฯ แผฮบฮฑฯฯฮฟฯ แฝฮผแฟถฮฝ แผฮฝ ฯแฟท แฝฮฝฯฮผฮฑฯฮน แผธฮทฯฮฟแฟฆ ฮงฯฮนฯฯฮฟแฟฆ ฮตแผฐฯ แผฯฮตฯฮนฮฝ ฯแฟถฮฝ แผฮผฮฑฯฯฮนแฟถฮฝ แฝฮผแฟถฮฝ, ฮบฮฑแฝถ ฮปฮฎฮผฯฮตฯฮธฮต ฯแฝดฮฝ ฮดฯฯฮตแฝฐฮฝ ฯฮฟแฟฆ แผฮณฮฏฮฟฯ
ฯฮฝฮตฯฮผฮฑฯฮฟฯยท 2.39. แฝฮผแฟฮฝ ฮณฮฌฯ แผฯฯฮนฮฝ แผก แผฯฮฑฮณฮณฮตฮปฮฏฮฑ ฮบฮฑแฝถ ฯฮฟแฟฯ ฯฮญฮบฮฝฮฟฮนฯ แฝฮผแฟถฮฝ ฮบฮฑแฝถ ฯแพถฯฮน ฯฮฟแฟฯ ฮตแผฐฯ ฮผฮฑฮบฯแฝฐฮฝ แฝ
ฯฮฟฯ
ฯ แผฮฝ ฯฯฮฟฯฮบฮฑฮปฮญฯฮทฯฮฑฮน ฮฯฯฮนฮฟฯ แฝ ฮธฮตแฝธฯ แผกฮผแฟถฮฝ. 2.40. แผฯฮญฯฮฟฮนฯ ฯฮต ฮปฯฮณฮฟฮนฯ ฯฮปฮตฮฏฮฟฯฮนฮฝ ฮดฮนฮตฮผฮฑฯฯฯฯฮฑฯฮฟ, ฮบฮฑแฝถ ฯฮฑฯฮตฮบฮฌฮปฮตฮน ฮฑแฝฯฮฟแฝบฯ ฮปฮญฮณฯฮฝ ฮฃฯฮธฮทฯฮต แผฯแฝธ ฯแฟฯ ฮณฮตฮฝฮตแพถฯ ฯแฟฯ ฯฮบฮฟฮปฮนแพถฯ ฯฮฑฯฯฮทฯ.
4.25. ฯแฝฐ แผฮฝ ฮฑแฝฯฮฟแฟฯ, แฝ ฯฮฟแฟฆ ฯฮฑฯฯแฝธฯ แผกฮผแฟถฮฝ ฮดฮนแฝฐ ฯฮฝฮตฯฮผฮฑฯฮฟฯ แผฮณฮฏฮฟฯ
ฯฯฯฮผฮฑฯฮฟฯ ฮฮฑฯ
ฮตแฝถฮด ฯฮฑฮนฮดฯฯ ฯฮฟฯ
ฮตแผฐฯฯฮฝ
5.30. แฝ ฮธฮตแฝธฯ ฯแฟถฮฝ ฯฮฑฯฮญฯฯฮฝ แผกฮผแฟถฮฝ แผคฮณฮตฮนฯฮตฮฝ แผธฮทฯฮฟแฟฆฮฝ, แฝฮฝ แฝฮผฮตแฟฯ ฮดฮนฮตฯฮตฮนฯฮฏฯฮฑฯฮธฮตฮบฯฮตฮผฮฌฯฮฑฮฝฯฮตฯ แผฯแฝถ ฮพฯฮปฮฟฯ
ยท
8.32. แผก ฮดแฝฒ ฯฮตฯฮนฮฟฯแฝด ฯแฟฯ ฮณฯฮฑฯแฟฯ แผฃฮฝ แผฮฝฮตฮณฮฏฮฝฯฯฮบฮตฮฝ แผฆฮฝ ฮฑแฝฯฮท
15.5. แผฮพฮฑฮฝฮญฯฯฮทฯฮฑฮฝ ฮดฮญ ฯฮนฮฝฮตฯ ฯแฟถฮฝ แผฯแฝธ ฯแฟฯ ฮฑแผฑฯฮญฯฮตฯฯ ฯแฟถฮฝ ฮฆฮฑฯฮนฯฮฑฮฏฯฮฝ ฯฮตฯฮนฯฯฮตฯ
ฮบฯฯฮตฯ, ฮปฮญฮณฮฟฮฝฯฮตฯ แฝ
ฯฮน ฮดฮตแฟ ฯฮตฯฮนฯฮญฮผฮฝฮตฮนฮฝ ฮฑแฝฯฮฟแฝบฯ ฯฮฑฯฮฑฮณฮณฮญฮปฮปฮตฮนฮฝ ฯฮต ฯฮทฯฮตแฟฮฝ ฯแฝธฮฝ ฮฝฯฮผฮฟฮฝ ฮฯฯ
ฯฮญฯฯ.
17.22. ฯฯฮฑฮธฮตแฝถฯ ฮดแฝฒ ฮ ฮฑแฟฆฮปฮฟฯ แผฮฝ ฮผฮญฯแฟณ ฯฮฟแฟฆ แผฯฮตฮฏฮฟฯ
ฮ ฮฌฮณฮฟฯ
แผฯฮท แผฮฝฮดฯฮตฯ แผฮธฮทฮฝฮฑแฟฮฟฮน, ฮบฮฑฯแฝฐ ฯฮฌฮฝฯฮฑ แฝกฯ ฮดฮตฮนฯฮนฮดฮฑฮนฮผฮฟฮฝฮตฯฯฮญฯฮฟฯ
ฯ แฝฮผแพถฯ ฮธฮตฯฯแฟถยท 17.23. ฮดฮนฮตฯฯฯฮผฮตฮฝฮฟฯ ฮณแฝฐฯ ฮบฮฑแฝถ แผฮฝฮฑฮธฮตฯฯแฟถฮฝ ฯแฝฐ ฯฮตฮฒฮฌฯฮผฮฑฯฮฑ แฝฮผแฟถฮฝ ฮตแฝฯฮฟฮฝ ฮบฮฑแฝถ ฮฒฯฮผแฝธฮฝ แผฮฝ แพง แผฯฮตฮณฮญฮณฯฮฑฯฯฮฟ ฮฮฮฮฉฮฃฮคฮฉ ฮฮฮฉ. แฝ ฮฟแฝฮฝ แผฮณฮฝฮฟฮฟแฟฆฮฝฯฮตฯ ฮตแฝฯฮตฮฒฮตแฟฯฮต, ฯฮฟแฟฆฯฮฟ แผฮณแฝผ ฮบฮฑฯฮฑฮณฮณฮญฮปฮปฯ แฝฮผแฟฮฝ.' '. None | 2.14. But Peter, standing up with the eleven, lifted up his voice, and spoke out to them, "You men of Judea, and all you who dwell at Jerusalem, let this be known to you, and listen to my words. ' "2.15. For these aren't drunken, as you suppose, seeing it is only the third hour of the day. " '2.16. But this is what has been spoken through the prophet Joel: ' "2.17. 'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. " '2.18. Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy. 2.19. I will show wonders in the the sky above, And signs on the earth beneath; Blood, and fire, and billows of smoke. 2.20. The sun will be turned into darkness, And the moon into blood, Before the great and glorious day of the Lord comes. ' "2.21. It will be, that whoever will call on the name of the Lord will be saved.' " '2.22. "You men of Israel, hear these words. Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him in the midst of you, even as you yourselves know, 2.23. him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed; 2.24. whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it. ' "2.25. For David says concerning him, 'I saw the Lord always before my face, For he is on my right hand, that I should not be moved. " '2.26. Therefore my heart was glad, and my tongue rejoiced. Moreover my flesh also will dwell in hope; 2.27. Because you will not leave my soul in Hades, Neither will you allow your Holy One to see decay. ' "2.28. You made known to me the ways of life. You will make me full of gladness with your presence.' " '2.29. "Brothers, I may tell you freely of the patriarch David, that he both died and was buried, and his tomb is with us to this day. 2.30. Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, he would raise up the Christ to sit on his throne, 2.31. he foreseeing this spoke about the resurrection of the Christ, that neither was his soul left in Hades, nor did his flesh see decay. 2.32. This Jesus God raised up, whereof we all are witnesses. 2.33. Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear. 2.34. For David didn\'t ascend into the heavens, but he says himself, \'The Lord said to my Lord, "Sit by my right hand, 2.35. Until I make your enemies the footstool of your feet."\ '2.36. "Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified." 2.37. Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, "Brothers, what shall we do?" 2.38. Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 2.39. For to you is the promise, and to your children, and to all who are far off, even as many as the Lord our God will call to himself." 2.40. With many other words he testified, and exhorted them, saying, "Save yourselves from this crooked generation!"' "
4.25. who by the mouth of your servant, David, said, 'Why do the nations rage, And the peoples plot a vain thing? " "4.26. The kings of the earth take a stand, And the rulers take council together, Against the Lord, and against his Christ.' " '
5.30. The God of our fathers raised up Jesus, whom you killed, hanging him on a tree.
8.32. Now the passage of the Scripture which he was reading was this, "He was led as a sheep to the slaughter. As a lamb before his shearer is silent, So he doesn\'t open his mouth. 8.33. In his humiliation, his judgment was taken away. Who will declare His generations? For his life is taken from the earth."
15.5. But some of the sect of the Pharisees who believed rose up, saying, "It is necessary to circumcise them, and to charge them to keep the law of Moses."
17.22. Paul stood in the midst of the Areopagus, and said, "You men of Athens, I perceive that you are very religious in all things. ' "17.23. For as I passed along, and observed the objects of your worship, I found also an altar with this inscription: 'TO AN UNKNOWN GOD.' What therefore you worship in ignorance, this I announce to you. " '. None |
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57. New Testament, Colossians, 1.18, 2.2-2.4, 2.6-2.8, 3.11 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Aristobulus, Allegorical exegesis of OT โข Exegesis, in Irenaeus โข Exegesis, in Valentianianism โข Exegesis, literal โข Irenaeus, criticism of gnostic exegesis โข exegesis โข exegesis, โข exegesis, Valentinian โข exegesis, of Paul โข exegetical debates/conversations
Found in books: Boulluec (2022) 226, 526; Potter Suh and Holladay (2021) 178; Xenophontos and Marmodoro (2021) 32; ฤernuลกkovรก (2016) 35, 65, 75, 334
1.18. ฮบฮฑแฝถ ฮฑแฝฯฯฯ แผฯฯฮนฮฝ แผก ฮบฮตฯฮฑฮปแฝด ฯฮฟแฟฆ ฯฯฮผฮฑฯฮฟฯ, ฯแฟฯ แผฮบฮบฮปฮทฯฮฏฮฑฯยท แฝ
ฯ แผฯฯฮนฮฝ แผก แผฯฯฮฎ, ฯฯฯฯฯฯฮฟฮบฮฟฯ แผฮบ ฯแฟถฮฝ ฮฝฮตฮบฯแฟถฮฝ, แผตฮฝฮฑ ฮณฮญฮฝฮทฯฮฑฮน แผฮฝ ฯแพถฯฮนฮฝ ฮฑแฝฯแฝธฯ ฯฯฯฯฮตฯฯฮฝ,
2.2. แผตฮฝฮฑ ฯฮฑฯฮฑฮบฮปฮทฮธแฟถฯฮนฮฝ ฮฑแผฑ ฮบฮฑฯฮดฮฏฮฑฮน ฮฑแฝฯแฟถฮฝ, ฯฯ
ฮฝฮฒฮนฮฒฮฑฯฮธฮญฮฝฯฮตฯ แผฮฝ แผฮณฮฌฯแฟ ฮบฮฑแฝถ ฮตแผฐฯ ฯแพถฮฝ ฯฮปฮฟแฟฆฯฮฟฯ ฯแฟฯ ฯฮปฮทฯฮฟฯฮฟฯฮฏฮฑฯ ฯแฟฯ ฯฯ
ฮฝฮญฯฮตฯฯ, ฮตแผฐฯ แผฯฮฏฮณฮฝฯฯฮนฮฝ ฯฮฟแฟฆ ฮผฯ
ฯฯฮทฯฮฏฮฟฯ
ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ, ฮงฯฮนฯฯฮฟแฟฆ, 2.3. แผฮฝ แพง ฮตแผฐฯแฝถฮฝ ฯฮฌฮฝฯฮตฯฮฟแผฑ ฮธฮทฯฮฑฯ
ฯฮฟแฝถ ฯแฟฯ ฯฮฟฯฮฏฮฑฯฮบฮฑแฝถ ฮณฮฝฯฯฮตฯฯแผฯฯฮบฯฯ
ฯฮฟฮน. 2.4. ฮคฮฟแฟฆฯฮฟ ฮปฮญฮณฯ แผตฮฝฮฑ ฮผฮทฮดฮตแฝถฯ แฝฮผแพถฯ ฯฮฑฯฮฑฮปฮฟฮณฮฏฮถฮทฯฮฑฮน แผฮฝ ฯฮนฮธฮฑฮฝฮฟฮปฮฟฮณฮฏแพณ.
2.6. แฝฉฯ ฮฟแฝฮฝ ฯฮฑฯฮตฮปฮฌฮฒฮตฯฮต ฯแฝธฮฝ ฯฯฮนฯฯแฝธฮฝ แผธฮทฯฮฟแฟฆฮฝ ฯแฝธฮฝ ฮบฯฯฮนฮฟฮฝ, แผฮฝ ฮฑแฝฯแฟท ฯฮตฯฮนฯฮฑฯฮตแฟฯฮต, 2.7. แผฯฯฮนฮถฯฮผฮญฮฝฮฟฮน ฮบฮฑแฝถ แผฯฮฟฮนฮบฮฟฮดฮฟฮผฮฟฯฮผฮตฮฝฮฟฮน แผฮฝ ฮฑแฝฯแฟท ฮบฮฑแฝถ ฮฒฮตฮฒฮฑฮนฮฟฯฮผฮตฮฝฮฟฮน ฯแฟ ฯฮฏฯฯฮตฮน ฮบฮฑฮธแฝผฯ แผฮดฮนฮดฮฌฯฮธฮทฯฮต, ฯฮตฯฮนฯฯฮตฯฮฟฮฝฯฮตฯ แผฮฝ ฮฑแฝฯแฟ แผฮฝ ฮตแฝฯฮฑฯฮนฯฯฮฏแพณ. 2.8. ฮฮปฮญฯฮตฯฮต ฮผฮฎ ฯฮนฯ แฝฮผแพถฯ แผฯฯฮฑฮน แฝ ฯฯ
ฮปฮฑฮณฯฮณแฟถฮฝ ฮดฮนแฝฐ ฯแฟฯ ฯฮนฮปฮฟฯฮฟฯฮฏฮฑฯ ฮบฮฑแฝถ ฮบฮตฮฝแฟฯ แผฯฮฌฯฮทฯ ฮบฮฑฯแฝฐ ฯแฝดฮฝ ฯฮฑฯฮฌฮดฮฟฯฮนฮฝ ฯแฟถฮฝ แผฮฝฮธฯฯฯฯฮฝ, ฮบฮฑฯแฝฐ ฯแฝฐ ฯฯฮฟฮนฯฮตแฟฮฑ ฯฮฟแฟฆ ฮบฯฯฮผฮฟฯ
ฮบฮฑแฝถ ฮฟแฝ ฮบฮฑฯแฝฐ ฮงฯฮนฯฯฯฮฝยท
3.11. แฝ
ฯฮฟฯ
ฮฟแฝฮบ แผฮฝฮน แผฮปฮปฮทฮฝ ฮบฮฑแฝถ แผธฮฟฯ
ฮดฮฑแฟฮฟฯ, ฯฮตฯฮนฯฮฟฮผแฝด ฮบฮฑแฝถ แผฮบฯฮฟฮฒฯ
ฯฯฮฏฮฑ, ฮฒฮฌฯฮฒฮฑฯฮฟฯ, ฮฃฮบฯฮธฮทฯ, ฮดฮฟแฟฆฮปฮฟฯ, แผฮปฮตฯฮธฮตฯฮฟฯ, แผฮปฮปแฝฐ ฯฮฌฮฝฯฮฑ ฮบฮฑแฝถ แผฮฝ ฯแพถฯฮนฮฝ ฮงฯฮนฯฯฯฯ.''. None | 1.18. He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.
2.2. that their hearts may be comforted, they being knit together in love, and gaining all riches of the full assurance of understanding, that they may know the mystery of God, both of the Father and of Christ, 2.3. in whom are all the treasures of wisdom and knowledge hidden. 2.4. Now this I say that no one may delude you with persuasiveness of speech.
2.6. As therefore you received Christ Jesus, the Lord, walk in him, 2.7. rooted and built up in him, and established in the faith, even as you were taught, abounding in it in thanksgiving. ' "2.8. Be careful that you don't let anyone rob you through his philosophy and vain deceit, after the tradition of men, after the elements of the world, and not after Christ. " "
3.11. where there can't be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, freeman; but Christ is all, and in all. "'. None |
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58. New Testament, Ephesians, 1.22, 3.10, 4.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Exegesis, allegorical โข Exegesis, figurative โข Exegesis, in Clement of Alexandria โข Exegesis, in Irenaeus โข Exegesis, in Valentianianism โข Exegesis, in gnosticism โข Exegesis, literal โข Irenaeus, criticism of gnostic exegesis โข exegesis โข exegesis, Valentinian โข exegesis, of Paul โข exegetical debates/conversations
Found in books: Boulluec (2022) 229, 334, 419, 526; ฤernuลกkovรก (2016) 331, 333, 335, 341
1.22. ฮบฮฑแฝถ ฯฮฌฮฝฯฮฑ แฝฯฮญฯฮฑฮพฮตฮฝ แฝฯแฝธ ฯฮฟแฝบฯ ฯฯฮดฮฑฯ ฮฑแฝฯฮฟแฟฆ, ฮบฮฑแฝถ ฮฑแฝฯแฝธฮฝ แผฮดฯฮบฮตฮฝ ฮบฮตฯฮฑฮปแฝดฮฝ แฝฯแฝฒฯ ฯฮฌฮฝฯฮฑ ฯแฟ แผฮบฮบฮปฮทฯฮฏแพณ,
3.10. แผตฮฝฮฑ ฮณฮฝฯฯฮนฯฮธแฟ ฮฝแฟฆฮฝ ฯฮฑแฟฯ แผฯฯฮฑแฟฯ ฮบฮฑแฝถ ฯฮฑแฟฯ แผฮพฮฟฯ
ฯฮฏฮฑฮนฯ แผฮฝ ฯฮฟแฟฯ แผฯฮฟฯ
ฯฮฑฮฝฮฏฮฟฮนฯ ฮดฮนแฝฐ ฯแฟฯ แผฮบฮบฮปฮทฯฮฏฮฑฯ แผก ฯฮฟฮปฯ
ฯฮฟฮฏฮบฮนฮปฮฟฯ ฯฮฟฯฮฏฮฑ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ,
4.14. แผตฮฝฮฑ ฮผฮทฮบฮญฯฮน แฝฆฮผฮตฮฝ ฮฝฮฎฯฮนฮฟฮน, ฮบฮปฯ
ฮดฯฮฝฮนฮถฯฮผฮตฮฝฮฟฮน ฮบฮฑแฝถ ฯฮตฯฮนฯฮตฯฯฮผฮตฮฝฮฟฮน ฯฮฑฮฝฯแฝถ แผฮฝฮญฮผแฟณ ฯแฟฯ ฮดฮนฮดฮฑฯฮบฮฑฮปฮฏฮฑฯ แผฮฝ ฯแฟ ฮบฯ
ฮฒฮฏแพณ ฯแฟถฮฝ แผฮฝฮธฯฯฯฯฮฝ แผฮฝ ฯฮฑฮฝฮฟฯ
ฯฮณฮฏแพณ ฯฯแฝธฯ ฯแฝดฮฝ ฮผฮตฮธฮฟฮดฮฏฮฑฮฝ ฯแฟฯ ฯฮปฮฌฮฝฮทฯ,''. None | 1.22. He put all things in subjection under his feet, and gave him to be head over all things for the assembly,
3.10. to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places,
4.14. that we may no longer be children, tossed back and forth and carried about with every wind of doctrine, by the trickery of men, in craftiness, after the wiles of error; ''. None |
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59. New Testament, Galatians, 1.17, 3.13, 3.19, 3.27-3.28, 4.19, 6.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Aristobulus, Allegorical exegesis of OT โข Exegesis, figurative โข Exegesis, literal โข Exegesis,, Concrete Exegesis โข Exegesis,, and Mythmaking โข Exegesis,, and Nonscriptural Myth โข exegesis โข exegesis, โข exegesis, Valentinian โข exegesis, of Paul โข exegetical debates/conversations
Found in books: Boulluec (2022) 529; Brooke et al (2008) 149; Champion (2022) 87; Despotis and Lohr (2022) 428; Fishbane (2003) 105; Potter Suh and Holladay (2021) 179; Werline et al. (2008) 29; Xenophontos and Marmodoro (2021) 26, 32; ฤernuลกkovรก (2016) 70, 329, 332, 339
1.17. ฮฟแฝฮดแฝฒ แผฮฝแฟฮปฮธฮฟฮฝ ฮตแผฐฯ แผธฮตฯฮฟฯฯฮปฯ
ฮผฮฑ ฯฯแฝธฯ ฯฮฟแฝบฯ ฯฯแฝธ แผฮผฮฟแฟฆ แผฯฮฟฯฯฯฮปฮฟฯ
ฯ, แผฮปฮปแฝฐ แผฯแฟฮปฮธฮฟฮฝ ฮตแผฐฯ แผฯฮฑฮฒฮฏฮฑฮฝ, ฮบฮฑแฝถ ฯฮฌฮปฮนฮฝ แฝฯฮญฯฯฯฮตฯฮฑ ฮตแผฐฯ ฮฮฑฮผฮฑฯฮบฯฮฝ.
3.13. ฮงฯฮนฯฯแฝธฯ แผกฮผแพถฯ แผฮพฮทฮณฯฯฮฑฯฮตฮฝ แผฮบ ฯแฟฯ ฮบฮฑฯฮฌฯฮฑฯ ฯฮฟแฟฆ ฮฝฯฮผฮฟฯ
ฮณฮตฮฝฯฮผฮตฮฝฮฟฯ แฝฯแฝฒฯ แผกฮผแฟถฮฝ ฮบฮฑฯฮฌฯฮฑ, แฝ
ฯฮน ฮณฮญฮณฯฮฑฯฯฮฑฮนแผฯฮนฮบฮฑฯฮฌฯฮฑฯฮฟฯ ฯแพถฯ แฝ ฮบฯฮตฮผฮฌฮผฮตฮฝฮฟฯ แผฯแฝถ ฮพฯฮปฮฟฯ
,
3.19. ฮคฮฏ ฮฟแฝฮฝ แฝ ฮฝฯฮผฮฟฯ; ฯแฟถฮฝ ฯฮฑฯฮฑฮฒฮฌฯฮตฯฮฝ ฯฮฌฯฮนฮฝ ฯฯฮฟฯฮตฯฮญฮธฮท, แผฯฯฮนฯ แผฮฝ แผฮปฮธแฟ ฯแฝธ ฯฯฮญฯฮผฮฑ แพง แผฯฮฎฮณฮณฮตฮปฯฮฑฮน, ฮดฮนฮฑฯฮฑฮณฮตแฝถฯ ฮดฮนสผ แผฮณฮณฮญฮปฯฮฝ แผฮฝ ฯฮตฮนฯแฝถ ฮผฮตฯฮฏฯฮฟฯ
ยท
3.27. แฝ
ฯฮฟฮน ฮณแฝฐฯ ฮตแผฐฯ ฮงฯฮนฯฯแฝธฮฝ แผฮฒฮฑฯฯฮฏฯฮธฮทฯฮต, ฮงฯฮนฯฯแฝธฮฝ แผฮฝฮตฮดฯฯฮฑฯฮธฮตยท 3.28. ฮฟแฝฮบ แผฮฝฮน แผธฮฟฯ
ฮดฮฑแฟฮฟฯ ฮฟแฝฮดแฝฒ แผฮปฮปฮทฮฝ, ฮฟแฝฮบ แผฮฝฮน ฮดฮฟแฟฆฮปฮฟฯ ฮฟแฝฮดแฝฒ แผฮปฮตฯฮธฮตฯฮฟฯ, ฮฟแฝฮบ แผฮฝฮน แผฯฯฮตฮฝ ฮบฮฑแฝถ ฮธแฟฮปฯ
ยท ฯฮฌฮฝฯฮตฯ ฮณแฝฐฯ แฝฮผฮตแฟฯ ฮตแผทฯ แผฯฯแฝฒ แผฮฝ ฮงฯฮนฯฯแฟท แผธฮทฯฮฟแฟฆ.
4.19. ฯฮตฮบฮฝฮฏฮฑ ฮผฮฟฯ
, ฮฟแฝฯ ฯฮฌฮปฮนฮฝ แฝ ฮดฮฏฮฝฯ ฮผฮญฯฯฮนฯ ฮฟแฝ ฮผฮฟฯฯฯฮธแฟ ฮงฯฮนฯฯแฝธฯ แผฮฝ แฝฮผแฟฮฝยท
6.14. แผฮผฮฟแฝถ ฮดแฝฒ ฮผแฝด ฮณฮญฮฝฮฟฮนฯฮฟ ฮบฮฑฯ
ฯแพถฯฮธฮฑฮน ฮตแผฐ ฮผแฝด แผฮฝ ฯแฟท ฯฯฮฑฯ
ฯแฟท ฯฮฟแฟฆ ฮบฯ
ฯฮฏฮฟฯ
แผกฮผแฟถฮฝ แผธฮทฯฮฟแฟฆ ฮงฯฮนฯฯฮฟแฟฆ, ฮดฮนสผ ฮฟแฝ แผฮผฮฟแฝถ ฮบฯฯฮผฮฟฯ แผฯฯฮฑฯฯฯฯฮฑฮน ฮบแผฮณแฝผ ฮบฯฯฮผแฟณ.''. None | 1.17. nor did I go up to Jerusalem to those whowere apostles before me, but I went away into Arabia. Then I returnedto Damascus.
3.13. Christ redeemed us from the curse of the law, having become acurse for us. For it is written, "Cursed is everyone who hangs on atree,"
3.19. What then is the law? It was added because of transgressions,until the seed should come to whom the promise has been made. It wasordained through angels by the hand of a mediator.
3.27. For as many of you as werebaptized into Christ have put on Christ. 3.28. There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus.
4.19. My little children, of whom I am again in travail untilChrist is formed in you--
6.14. But far be it from me to boast, except inthe cross of our Lord Jesus Christ, through which the world has beencrucified to me, and I to the world. ''. None |
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60. New Testament, Hebrews, 1.1, 5.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Exegesis, in Clement of Alexandria โข Exegesis, in gnosticism โข exegesis โข exegesis, of Paul โข exegesis, spiritual โข exegetical debates/conversations
Found in books: Boulluec (2022) 417, 419, 421, 423; ฤernuลกkovรก (2016) 61, 288, 325, 334, 341, 343
1.1. ฮ ฮฮฮฅฮฮฮกฮฉฮฃ ฮฮฮ ฮ ฮฮฮฅฮคฮกฮฮ ฮฉฮฃ ฯฮฌฮปฮฑฮน แฝ ฮธฮตแฝธฯ ฮปฮฑฮปฮฎฯฮฑฯ ฯฮฟแฟฯ ฯฮฑฯฯฮฌฯฮนฮฝ แผฮฝ ฯฮฟแฟฯ ฯฯฮฟฯฮฎฯฮฑฮนฯ
5.14. ฯฮตฮปฮตฮฏฯฮฝ ฮดฮญ แผฯฯฮนฮฝ แผก ฯฯฮตฯฮตแฝฐ ฯฯฮฟฯฮฎ, ฯแฟถฮฝ ฮดฮนแฝฐ ฯแฝดฮฝ แผฮพฮนฮฝ ฯแฝฐ ฮฑแผฐฯฮธฮทฯฮฎฯฮนฮฑ ฮณฮตฮณฯ
ฮผฮฝฮฑฯฮผฮญฮฝฮฑ แผฯฯฮฝฯฯฮฝ ฯฯแฝธฯ ฮดฮนฮฌฮบฯฮนฯฮนฮฝ ฮบฮฑฮปฮฟแฟฆ ฯฮต ฮบฮฑแฝถ ฮบฮฑฮบฮฟแฟฆ.''. None | 1.1. God, having in the past spoken to the fathers through the prophets at many times and in various ways,
5.14. But solid food is for those who are full grown, who by reason of use have their senses exercised to discern good and evil. ''. None |
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61. New Testament, Philippians, 2.8, 3.20-3.21 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Aristobulus, Allegorical exegesis of OT โข Exegesis, in Origen โข exegesis โข exegesis, Valentinian โข exegesis, of Paul โข exegetical debates/conversations
Found in books: Boulluec (2022) 574; Damm (2018) 205; Potter Suh and Holladay (2021) 179; Werline et al. (2008) 28; ฤernuลกkovรก (2016) 34, 35, 71, 331, 332
2.8. แผฯฮฑฯฮตฮฏฮฝฯฯฮตฮฝ แผฮฑฯ
ฯแฝธฮฝ ฮณฮตฮฝฯฮผฮตฮฝฮฟฯ แฝฯฮฎฮบฮฟฮฟฯ ฮผฮญฯฯฮน ฮธฮฑฮฝฮฌฯฮฟฯ
, ฮธฮฑฮฝฮฌฯฮฟฯ
ฮดแฝฒ ฯฯฮฑฯ
ฯฮฟแฟฆยท
3.20. แผกฮผแฟถฮฝ ฮณแฝฐฯ ฯแฝธ ฯฮฟฮปฮฏฯฮตฯ
ฮผฮฑ แผฮฝ ฮฟแฝฯฮฑฮฝฮฟแฟฯ แฝฯฮฌฯฯฮตฮน, แผฮพ ฮฟแฝ ฮบฮฑแฝถ ฯฯฯแฟฯฮฑ แผฯฮตฮบฮดฮตฯฯฮผฮตฮธฮฑ ฮบฯฯฮนฮฟฮฝ แผธฮทฯฮฟแฟฆฮฝ ฮงฯฮนฯฯฯฮฝ, 3.21. แฝฯ ฮผฮตฯฮฑฯฯฮทฮผฮฑฯฮฏฯฮตฮน ฯแฝธ ฯแฟถฮผฮฑ ฯแฟฯ ฯฮฑฯฮตฮนฮฝฯฯฮตฯฯ แผกฮผแฟถฮฝ ฯฯฮผฮผฮฟฯฯฮฟฮฝ ฯแฟท ฯฯฮผฮฑฯฮน ฯแฟฯ ฮดฯฮพฮทฯ ฮฑแฝฯฮฟแฟฆ ฮบฮฑฯแฝฐ ฯแฝดฮฝ แผฮฝฮญฯฮณฮตฮนฮฑฮฝ ฯฮฟแฟฆ ฮดฯฮฝฮฑฯฮธฮฑฮน ฮฑแฝฯแฝธฮฝ ฮบฮฑแฝถ แฝฯฮฟฯฮฌฮพฮฑฮน ฮฑแฝฯแฟท ฯแฝฐ ฯฮฌฮฝฯฮฑ.''. None | 2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross.
3.20. For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ; 3.21. who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself. ''. None |
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62. New Testament, Romans, 1.25, 2.29, 6.14, 8.7, 12.19 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Alexandrian exegesis, reading โข Alexandrian exegesis, text (of the Bible) โข Aristobulus, Allegorical exegesis of OT โข Aristotle, and exegesis โข Exegesis โข Exegesis, allegorical โข Exegesis, exegetical, interpretation of Scripture โข Exegesis, exegetical, interpretation of Scripture, Jesusโ command of scriptural exegesis โข Exegesis, heresy as erroneous exegesis โข Exegesis, in Clement of Alexandria โข Exegesis, sectarian โข Neoplatonism, and exegesis โข Platonism/Plato, and exegesis โข exegesis โข exegesis, Valentinian โข exegesis, and akribeia โข exegesis, and philosophy โข exegesis, of Paul โข exegetical debates/conversations โข philosophy, and exegesis
Found in books: Boulluec (2022) 290, 350, 351; Boustan Janssen and Roetzel (2010) 200; Brooke et al (2008) 157; Champion (2022) 39, 40; Despotis and Lohr (2022) 348, 362; Frey and Levison (2014) 326; Lieu (2004) 160; Potter Suh and Holladay (2021) 179; Ruzer (2020) 65, 111, 112; Schiffman (1983) 90; ฤernuลกkovรก (2016) 8, 32, 36, 280, 330, 331, 340
1.25. ฮฟแผตฯฮนฮฝฮตฯ ฮผฮตฯฮฎฮปฮปฮฑฮพฮฑฮฝ ฯแฝดฮฝ แผฮปฮฎฮธฮตฮนฮฑฮฝ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ แผฮฝ ฯแฟท ฯฮตฯฮดฮตฮน, ฮบฮฑแฝถ แผฯฮตฮฒฮฌฯฮธฮทฯฮฑฮฝ ฮบฮฑแฝถ แผฮปฮฌฯฯฮตฯ
ฯฮฑฮฝ ฯแฟ ฮบฯฮฏฯฮตฮน ฯฮฑฯแฝฐ ฯแฝธฮฝ ฮบฯฮฏฯฮฑฮฝฯฮฑ, แฝ
ฯ แผฯฯฮนฮฝ ฮตแฝฮปฮฟฮณฮทฯแฝธฯ ฮตแผฐฯ ฯฮฟแฝบฯ ฮฑแผฐแฟถฮฝฮฑฯยท แผฮผฮฎฮฝ.
2.29. แผฮปฮปสผ แฝ แผฮฝ ฯแฟท ฮบฯฯ
ฯฯแฟท แผธฮฟฯ
ฮดฮฑแฟฮฟฯ, ฮบฮฑแฝถ ฯฮตฯฮนฯฮฟฮผแฝด ฮบฮฑฯฮดฮฏฮฑฯ แผฮฝ ฯฮฝฮตฯฮผฮฑฯฮน ฮฟแฝ ฮณฯฮฌฮผฮผฮฑฯฮน, ฮฟแฝ แฝ แผฯฮฑฮนฮฝฮฟฯ ฮฟแฝฮบ แผฮพ แผฮฝฮธฯฯฯฯฮฝ แผฮปฮปสผ แผฮบ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ.
6.14. แผฮผฮฑฯฯฮฏฮฑ ฮณแฝฐฯ แฝฮผแฟถฮฝ ฮฟแฝ ฮบฯ
ฯฮนฮตฯฯฮตฮน, ฮฟแฝ ฮณฮฌฯ แผฯฯฮต แฝฯแฝธ ฮฝฯฮผฮฟฮฝ แผฮปฮปแฝฐ แฝฯแฝธ ฯฮฌฯฮนฮฝ.
8.7. ฮดฮนฯฯฮน ฯแฝธ ฯฯฯฮฝฮทฮผฮฑ ฯแฟฯ ฯฮฑฯฮบแฝธฯ แผฯฮธฯฮฑ ฮตแผฐฯ ฮธฮตฯฮฝ, ฯแฟท ฮณแฝฐฯ ฮฝฯฮผแฟณ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ ฮฟแฝฯ แฝฯฮฟฯฮฌฯฯฮตฯฮฑฮน, ฮฟแฝฮดแฝฒ ฮณแฝฐฯ ฮดฯฮฝฮฑฯฮฑฮนยท
12.19. ฮผแฝด แผฮฑฯ
ฯฮฟแฝบฯ แผฮบฮดฮนฮบฮฟแฟฆฮฝฯฮตฯ, แผฮณฮฑฯฮทฯฮฟฮฏ, แผฮปฮปแฝฐ ฮดฯฯฮต ฯฯฯฮฟฮฝ ฯแฟ แฝฯฮณแฟ, ฮณฮญฮณฯฮฑฯฯฮฑฮน ฮณฮฌฯแผฮผฮฟแฝถ แผฮบฮดฮฏฮบฮทฯฮนฯ,แผฮณแฝผแผฮฝฯฮฑฯฮฟฮดฯฯฯ,ฮปฮญฮณฮตฮน ฮฯฯฮนฮฟฯ.' '. None | 1.25. who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen.
2.29. but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter; whose praise is not from men, but from God.
6.14. For sin will not have dominion over you. For you are not under law, but under grace. ' "
8.7. because the mind of the flesh is hostile towards God; for it is not subject to God's law, neither indeed can it be. " '
12.19. Don\'t seek revenge yourselves, beloved, but give place to God\'s wrath. For it is written, "Vengeance belongs to me; I will repay, says the Lord."' '. None |
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63. New Testament, Titus, 1.10 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Exegesis, in Irenaeus โข Exegesis, in Valentianianism โข Exegesis, in gnosticism โข Irenaeus, criticism of gnostic exegesis โข allฤgoria, allegorical exegesis of Scripture โข exegesis โข exegesis, allegorical โข exegesis, of Paul โข exegetical debates/conversations
Found in books: Boulluec (2022) 229; ฤernuลกkovรก (2016) 96, 333
1.10. ฮแผฐฯแฝถฮฝ ฮณแฝฐฯ ฯฮฟฮปฮปฮฟแฝถ แผฮฝฯ
ฯฯฯฮฑฮบฯฮฟฮน, ฮผฮฑฯฮฑฮนฮฟฮปฯฮณฮฟฮน ฮบฮฑแฝถ ฯฯฮตฮฝฮฑฯฮฌฯฮฑฮน, ฮผฮฌฮปฮนฯฯฮฑ ฮฟแผฑ แผฮบ ฯแฟฯ ฯฮตฯฮนฯฮฟฮผแฟฯ,''. None | 1.10. For there are also many unruly men, vain talkers and deceivers, especially those of the circumcision, ''. None |
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64. New Testament, John, 1.1-1.18, 4.14, 5.24, 5.37-5.38, 5.46-5.47, 14.6, 17.21, 20.28 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Alexandrian exegesis, church โข Alexandrian exegesis, milieu โข Alexandrian exegesis, reading โข Alexandrian exegesis, text (of the Bible) โข Alexandrian exegesis, theology โข Allegory, allegorical exegesis โข Christian exegesis โข Cyril of Alexandria, two-level exegesis of โข Exegesis, allegorical โข Exegesis, exegetical, interpretation of Scripture โข Exegesis, figurative โข Exegesis, in Clement of Alexandria โข Exegesis, in Irenaeus โข Exegesis, in Theophilus โข Exegesis, in Valentianianism โข Exegesis, in gnosticism โข Exegesis, literal โข Exegete โข Irenaeus, criticism of gnostic exegesis โข John Chrysostom, exegetical goals of โข Philo of Alexandria, and Mosaic exegesis โข allฤgoria, allegorical exegesis of Scripture โข divine names, Christian exegesis and โข exegesis โข exegesis, Valentinian โข exegesis, allegorical โข exegesis, anagogical โข exegesis, creative โข exegesis, of Paul โข exegesis, symbolic โข exegetical debates/conversations โข exegetical debates/conversations, methods โข full-bodied exegesis,
Found in books: Azar (2016) 106, 167; Boulluec (2022) 117, 218, 229, 230, 344, 421, 500, 531; Bricault and Bonnet (2013) 73; Champion (2022) 107; Corrigan and Rasimus (2013) 255, 438; Despotis and Lohr (2022) 316, 428, 445; Hirsch-Luipold (2022) 182, 202, 249; Janowitz (2002b) 37; Osborne (2001) 185; Robbins et al (2017) 123, 131; Ruzer (2020) 155; Ward (2022) 143; Werline et al. (2008) 119, 122; ฤernuลกkovรก (2016) 8, 36, 60, 70, 71, 74, 78, 89, 91, 99, 132, 154, 156, 158, 231, 259, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 277, 278, 279, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 291, 298, 304, 318, 330
1.1. ฮฮ ฮฮกฮงฮ แผฆฮฝ แฝ ฮปฯฮณฮฟฯ, ฮบฮฑแฝถ แฝ ฮปฯฮณฮฟฯ แผฆฮฝ ฯฯแฝธฯ ฯแฝธฮฝ ฮธฮตฯฮฝ, ฮบฮฑแฝถ ฮธฮตแฝธฯ แผฆฮฝ แฝ ฮปฯฮณฮฟฯ. 1.2. ฮแฝฯฮฟฯ แผฆฮฝ แผฮฝ แผฯฯแฟ ฯฯแฝธฯ ฯแฝธฮฝ ฮธฮตฯฮฝ. 1.3. ฯฮฌฮฝฯฮฑ ฮดฮนสผ ฮฑแฝฯฮฟแฟฆ แผฮณฮญฮฝฮตฯฮฟ, ฮบฮฑแฝถ ฯฯฯแฝถฯ ฮฑแฝฯฮฟแฟฆ แผฮณฮญฮฝฮตฯฮฟ ฮฟแฝฮดแฝฒ แผฮฝ. 1.4. แฝ ฮณฮญฮณฮฟฮฝฮตฮฝ แผฮฝ ฮฑแฝฯแฟท ฮถฯแฝด แผฆฮฝ, ฮบฮฑแฝถ แผก ฮถฯแฝด แผฆฮฝ ฯแฝธ ฯแฟถฯ ฯแฟถฮฝ แผฮฝฮธฯฯฯฯฮฝยท 1.5. ฮบฮฑแฝถ ฯแฝธ ฯแฟถฯ แผฮฝ ฯแฟ ฯฮบฮฟฯฮฏแพณ ฯฮฑฮฏฮฝฮตฮน, ฮบฮฑแฝถ แผก ฯฮบฮฟฯฮฏฮฑ ฮฑแฝฯแฝธ ฮฟแฝ ฮบฮฑฯฮญฮปฮฑฮฒฮตฮฝ. 1.6. แผฮณฮญฮฝฮตฯฮฟ แผฮฝฮธฯฯฯฮฟฯ แผฯฮตฯฯฮฑฮปฮผฮญฮฝฮฟฯ ฯฮฑฯแฝฐ ฮธฮตฮฟแฟฆ, แฝฮฝฮฟฮผฮฑ ฮฑแฝฯแฟท แผธฯฮฌฮฝฮทฯยท 1.7. ฮฟแฝฯฮฟฯ แผฆฮปฮธฮตฮฝ ฮตแผฐฯ ฮผฮฑฯฯฯ
ฯฮฏฮฑฮฝ, แผตฮฝฮฑ ฮผฮฑฯฯฯ
ฯฮฎฯแฟ ฯฮตฯแฝถ ฯฮฟแฟฆ ฯฯฯฯฯ, แผตฮฝฮฑ ฯฮฌฮฝฯฮตฯ ฯฮนฯฯฮตฯฯฯฯฮนฮฝ ฮดฮนสผ ฮฑแฝฯฮฟแฟฆ. 1.8. ฮฟแฝฮบ แผฆฮฝ แผฮบฮตแฟฮฝฮฟฯ ฯแฝธ ฯแฟถฯ, แผฮปฮปสผ แผตฮฝฮฑ ฮผฮฑฯฯฯ
ฯฮฎฯแฟ ฯฮตฯแฝถ ฯฮฟแฟฆ ฯฯฯฯฯ. 1.9. แผฎฮฝ ฯแฝธ ฯแฟถฯ ฯแฝธ แผฮปฮทฮธฮนฮฝแฝธฮฝ แฝ ฯฯฯฮฏฮถฮตฮน ฯฮฌฮฝฯฮฑ แผฮฝฮธฯฯฯฮฟฮฝ แผฯฯฯฮผฮตฮฝฮฟฮฝ ฮตแผฐฯ ฯแฝธฮฝ ฮบฯฯฮผฮฟฮฝ.
1.10. แผฮฝ ฯแฟท ฮบฯฯฮผแฟณ แผฆฮฝ, ฮบฮฑแฝถ แฝ ฮบฯฯฮผฮฟฯ ฮดฮนสผ ฮฑแฝฯฮฟแฟฆ แผฮณฮญฮฝฮตฯฮฟ, ฮบฮฑแฝถ แฝ ฮบฯฯฮผฮฟฯ ฮฑแฝฯแฝธฮฝ ฮฟแฝฮบ แผฮณฮฝฯ.
1.11. ฮแผฐฯ ฯแฝฐ แผดฮดฮนฮฑ แผฆฮปฮธฮตฮฝ, ฮบฮฑแฝถ ฮฟแผฑ แผดฮดฮนฮฟฮน ฮฑแฝฯแฝธฮฝ ฮฟแฝ ฯฮฑฯฮญฮปฮฑฮฒฮฟฮฝ.
1.12. แฝ
ฯฮฟฮน ฮดแฝฒ แผฮปฮฑฮฒฮฟฮฝ ฮฑแฝฯฯฮฝ, แผฮดฯฮบฮตฮฝ ฮฑแฝฯฮฟแฟฯ แผฮพฮฟฯ
ฯฮฏฮฑฮฝ ฯฮญฮบฮฝฮฑ ฮธฮตฮฟแฟฆ ฮณฮตฮฝฮญฯฮธฮฑฮน, ฯฮฟแฟฯ ฯฮนฯฯฮตฯฮฟฯ
ฯฮนฮฝ ฮตแผฐฯ ฯแฝธ แฝฮฝฮฟฮผฮฑ ฮฑแฝฯฮฟแฟฆ,
1.13. ฮฟแผณ ฮฟแฝฮบ แผฮพ ฮฑแผฑฮผฮฌฯฯฮฝ ฮฟแฝฮดแฝฒ แผฮบ ฮธฮตฮปฮฎฮผฮฑฯฮฟฯ ฯฮฑฯฮบแฝธฯ ฮฟแฝฮดแฝฒ แผฮบ ฮธฮตฮปฮฎฮผฮฑฯฮฟฯ แผฮฝฮดฯแฝธฯ แผฮปฮปสผ แผฮบ ฮธฮตฮฟแฟฆ แผฮณฮตฮฝฮฝฮฎฮธฮทฯฮฑฮฝ.
1.14. ฮฮฑแฝถ แฝ ฮปฯฮณฮฟฯ ฯแฝฐฯฮพ แผฮณฮญฮฝฮตฯฮฟ ฮบฮฑแฝถ แผฯฮบฮฎฮฝฯฯฮตฮฝ แผฮฝ แผกฮผแฟฮฝ, ฮบฮฑแฝถ แผฮธฮตฮฑฯฮฌฮผฮตฮธฮฑ ฯแฝดฮฝ ฮดฯฮพฮฑฮฝ ฮฑแฝฯฮฟแฟฆ, ฮดฯฮพฮฑฮฝ แฝกฯ ฮผฮฟฮฝฮฟฮณฮตฮฝฮฟแฟฆฯ ฯฮฑฯแฝฐ ฯฮฑฯฯฯฯ, ฯฮปฮฎฯฮทฯ ฯฮฌฯฮนฯฮฟฯ ฮบฮฑแฝถ แผฮปฮทฮธฮตฮฏฮฑฯยท?ฬ
1.15. แผธฯฮฌฮฝฮทฯ ฮผฮฑฯฯฯ
ฯฮตแฟ ฯฮตฯแฝถ ฮฑแฝฯฮฟแฟฆ ฮบฮฑแฝถ ฮบฮญฮบฯฮฑฮณฮตฮฝ ฮปฮญฮณฯฮฝ โ ฮฟแฝฯฮฟฯ แผฆฮฝ แฝ ฮตแผฐฯฯฮฝ โ แฝ แฝฯฮฏฯฯ ฮผฮฟฯ
แผฯฯฯฮผฮตฮฝฮฟฯ แผฮผฯฯฮฟฯฮธฮญฮฝ ฮผฮฟฯ
ฮณฮญฮณฮฟฮฝฮตฮฝ, แฝ
ฯฮน ฯฯแฟถฯฯฯ ฮผฮฟฯ
แผฆฮฝยทฬ
1.16. แฝ
ฯฮน แผฮบ ฯฮฟแฟฆ ฯฮปฮทฯฯฮผฮฑฯฮฟฯ ฮฑแฝฯฮฟแฟฆ แผกฮผฮตแฟฯ ฯฮฌฮฝฯฮตฯ แผฮปฮฌฮฒฮฟฮผฮตฮฝ, ฮบฮฑแฝถ ฯฮฌฯฮนฮฝ แผฮฝฯแฝถ ฯฮฌฯฮนฯฮฟฯยท
1.17. แฝ
ฯฮน แฝ ฮฝฯฮผฮฟฯ ฮดฮนแฝฐ ฮฯฯ
ฯฮญฯฯ แผฮดฯฮธฮท, แผก ฯฮฌฯฮนฯ ฮบฮฑแฝถ แผก แผฮปฮฎฮธฮตฮนฮฑ ฮดฮนแฝฐ แผธฮทฯฮฟแฟฆ ฮงฯฮนฯฯฮฟแฟฆ แผฮณฮญฮฝฮตฯฮฟ.
1.18. ฮธฮตแฝธฮฝ ฮฟแฝฮดฮตแฝถฯ แผฯฯฮฑฮบฮตฮฝ ฯฯฯฮฟฯฮตยท ฮผฮฟฮฝฮฟฮณฮตฮฝแฝดฯ ฮธฮตแฝธฯ แฝ แฝขฮฝ ฮตแผฐฯ ฯแฝธฮฝ ฮบฯฮปฯฮฟฮฝ ฯฮฟแฟฆ ฯฮฑฯฯแฝธฯ แผฮบฮตแฟฮฝฮฟฯ แผฮพฮทฮณฮฎฯฮฑฯฮฟ.
4.14. แฝฯ ฮดสผ แผฮฝ ฯฮฏแฟ แผฮบ ฯฮฟแฟฆ แฝฮดฮฑฯฮฟฯ ฮฟแฝ แผฮณแฝผ ฮดฯฯฯ ฮฑแฝฯแฟท, ฮฟแฝ ฮผแฝด ฮดฮนฯฮฎฯฮตฮน ฮตแผฐฯ ฯแฝธฮฝ ฮฑแผฐแฟถฮฝฮฑ, แผฮปฮปแฝฐ ฯแฝธ แฝฮดฯฯ แฝ ฮดฯฯฯ ฮฑแฝฯแฟท ฮณฮตฮฝฮฎฯฮตฯฮฑฮน แผฮฝ ฮฑแฝฯแฟท ฯฮทฮณแฝด แฝฮดฮฑฯฮฟฯ แผฮปฮปฮฟฮผฮญฮฝฮฟฯ
ฮตแผฐฯ ฮถฯแฝดฮฝ ฮฑแผฐฯฮฝฮนฮฟฮฝ.
5.24. แผฮผแฝดฮฝ แผฮผแฝดฮฝ ฮปฮญฮณฯ แฝฮผแฟฮฝ แฝ
ฯฮน แฝ ฯแฝธฮฝ ฮปฯฮณฮฟฮฝ ฮผฮฟฯ
แผฮบฮฟฯฯฮฝ ฮบฮฑแฝถ ฯฮนฯฯฮตฯฯฮฝ ฯแฟท ฯฮญฮผฯฮฑฮฝฯฮฏ ฮผฮต แผฯฮตฮน ฮถฯแฝดฮฝ ฮฑแผฐฯฮฝฮนฮฟฮฝ, ฮบฮฑแฝถ ฮตแผฐฯ ฮบฯฮฏฯฮนฮฝ ฮฟแฝฮบ แผฯฯฮตฯฮฑฮน แผฮปฮปแฝฐ ฮผฮตฯฮฑฮฒฮญฮฒฮทฮบฮตฮฝ แผฮบ ฯฮฟแฟฆ ฮธฮฑฮฝฮฌฯฮฟฯ
ฮตแผฐฯ ฯแฝดฮฝ ฮถฯฮฎฮฝ.
5.37. ฮบฮฑแฝถ แฝ ฯฮญฮผฯฮฑฯ ฮผฮต ฯฮฑฯแฝดฯ แผฮบฮตแฟฮฝฮฟฯ ฮผฮตฮผฮฑฯฯฯฯฮทฮบฮตฮฝ ฯฮตฯแฝถ แผฮผฮฟแฟฆ. ฮฟแฝฯฮต ฯฯฮฝแฝดฮฝ ฮฑแฝฯฮฟแฟฆ ฯฯฯฮฟฯฮต แผฮบฮทฮบฯฮฑฯฮต ฮฟแฝฯฮต ฮตแผถฮดฮฟฯ ฮฑแฝฯฮฟแฟฆ แผฯฯฮฌฮบฮฑฯฮต, 5.38. ฮบฮฑแฝถ ฯแฝธฮฝ ฮปฯฮณฮฟฮฝ ฮฑแฝฯฮฟแฟฆ ฮฟแฝฮบ แผฯฮตฯฮต แผฮฝ แฝฮผแฟฮฝ ฮผฮญฮฝฮฟฮฝฯฮฑ, แฝ
ฯฮน แฝฮฝ แผฯฮญฯฯฮตฮนฮปฮตฮฝ แผฮบฮตแฟฮฝฮฟฯ ฯฮฟฯฯแฟณ แฝฮผฮตแฟฯ ฮฟแฝ ฯฮนฯฯฮตฯฮตฯฮต.
5.46. ฮตแผฐ ฮณแฝฐฯ แผฯฮนฯฯฮตฯฮตฯฮต ฮฯฯ
ฯฮตแฟ, แผฯฮนฯฯฮตฯฮตฯฮต แผฮฝ แผฮผฮฟฮฏ, ฯฮตฯแฝถ ฮณแฝฐฯ แผฮผฮฟแฟฆ แผฮบฮตแฟฮฝฮฟฯ แผฮณฯฮฑฯฮตฮฝ. 5.47. ฮตแผฐ ฮดแฝฒ ฯฮฟแฟฯ แผฮบฮตฮฏฮฝฮฟฯ
ฮณฯฮฌฮผฮผฮฑฯฮนฮฝ ฮฟแฝ ฯฮนฯฯฮตฯฮตฯฮต, ฯแฟถฯ ฯฮฟแฟฯ แผฮผฮฟแฟฯ แฟฅฮฎฮผฮฑฯฮนฮฝ ฯฮนฯฯฮตฯฯฮตฯฮต;
14.6. ฮปฮญฮณฮตฮน ฮฑแฝฯแฟท แผธฮทฯฮฟแฟฆฯ แผฮณฯ ฮตแผฐฮผฮน แผก แฝฮดแฝธฯ ฮบฮฑแฝถ แผก แผฮปฮฎฮธฮตฮนฮฑ ฮบฮฑแฝถ แผก ฮถฯฮฎยท ฮฟแฝฮดฮตแฝถฯ แผฯฯฮตฯฮฑฮน ฯฯแฝธฯ ฯแฝธฮฝ ฯฮฑฯฮญฯฮฑ ฮตแผฐ ฮผแฝด ฮดฮนสผ แผฮผฮฟแฟฆ.
17.21. แผตฮฝฮฑ ฯฮฌฮฝฯฮตฯ แผฮฝ แฝฆฯฮนฮฝ, ฮบฮฑฮธแฝผฯ ฯฯ, ฯฮฑฯฮฎฯ, แผฮฝ แผฮผฮฟแฝถ ฮบแผฮณแฝผ แผฮฝ ฯฮฟฮฏ, แผตฮฝฮฑ ฮบฮฑแฝถ ฮฑแฝฯฮฟแฝถ แผฮฝ แผกฮผแฟฮฝ แฝฆฯฮนฮฝ, แผตฮฝฮฑ แฝ ฮบฯฯฮผฮฟฯ ฯฮนฯฯฮตฯแฟ แฝ
ฯฮน ฯฯ ฮผฮต แผฯฮญฯฯฮตฮนฮปฮฑฯ.
20.28. แผฯฮตฮบฯฮฏฮธฮท ฮฯฮผแพถฯ ฮบฮฑแฝถ ฮตแผถฯฮตฮฝ ฮฑแฝฯแฟท แฝ ฮบฯฯฮนฯฯ ฮผฮฟฯ
ฮบฮฑแฝถ แฝ ฮธฮตฯฯ ฮผฮฟฯ
.' '. None | 1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.4. In him was life, and the life was the light of men. ' "1.5. The light shines in the darkness, and the darkness hasn't overcome it. " '1.6. There came a man, sent from God, whose name was John. 1.7. The same came as a witness, that he might testify about the light, that all might believe through him. 1.8. He was not the light, but was sent that he might testify about the light. 1.9. The true light that enlightens everyone was coming into the world. ' "
1.10. He was in the world, and the world was made through him, and the world didn't recognize him. " "
1.11. He came to his own, and those who were his own didn't receive him. " "
1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: " '
1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.
1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth.
1.15. John testified about him. He cried out, saying, "This was he of whom I said, \'He who comes after me has surpassed me, for he was before me.\'"
1.16. From his fullness we all received grace upon grace.
1.17. For the law was given through Moses. Grace and truth came through Jesus Christ.
1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him.
4.14. but whoever drinks of the water that I will give him will never thirst again; but the water that I will give him will become in him a well of water springing up to eternal life."
5.24. "Most assuredly I tell you, he who hears my word, and believes him who sent me, has eternal life, and doesn\'t come into judgment, but has passed out of death into life.
5.37. The Father himself, who sent me, has testified about me. You have neither heard his voice at any time, nor seen his form. ' "5.38. You don't have his word living in you; because you don't believe him whom he sent. " '
5.46. For if you believed Moses, you would believe me; for he wrote about me. 5.47. But if you don\'t believe his writings, how will you believe my words?"
14.6. Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me.
17.21. that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me.
20.28. Thomas answered him, "My Lord and my God!"' '. None |
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65. New Testament, Luke, 1.5, 1.34-1.36, 2.26, 2.29-2.30, 4.16-4.21, 6.28, 6.36, 6.46, 12.51-12.52 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Allegory, allegorical exegesis โข Exegesis, exegetical, interpretation of Scripture โข Exegesis, exegetical, interpretation of Scripture, Jesusโ command of scriptural exegesis โข Exegesis, exegetical, interpretation of Scripture, Messianic/eschatological interpretation โข Exegesis, exegetical, interpretation of Scripture, Prophetic exegesis โข Exegesis, figurative โข Exegesis, in Clement of Alexandria โข John Chrysostom, biblical exegesis โข Neoplatonism, and exegesis โข Platonism/Plato, and exegesis โข allฤgoria, allegorical exegesis of Scripture โข exegesis โข exegesis, allegorical โข exegesis, and akribeia โข exegesis, and diaeresis โข exegesis, and skopos of text โข typological exegesis
Found in books: Berglund Crostini and Kelhoffer (2022) 117, 123, 325, 449; Boulluec (2022) 412, 413, 459; Boustan Janssen and Roetzel (2010) 3; Champion (2022) 43; Corrigan and Rasimus (2013) 586; Monnickendam (2020) 72; Ruzer (2020) 63, 96; Zawanowska and Wilk (2022) 541; ฤernuลกkovรก (2016) 33, 93, 219, 233
1.5. ฮฮฮฮฮฮคฮ แผฮฝ ฯฮฑแฟฯ แผกฮผฮญฯฮฑฮนฯ แผฉฯแฟดฮดฮฟฯ
ฮฒฮฑฯฮนฮปฮญฯฯ ฯแฟฯ แผธฮฟฯ
ฮดฮฑฮฏฮฑฯ แผฑฮตฯฮตฯฯ ฯฮนฯ แฝฮฝฯฮผฮฑฯฮน ฮฮฑฯฮฑฯฮฏฮฑฯ แผฮพ แผฯฮทฮผฮตฯฮฏฮฑฯ แผฮฒฮนฮฌ, ฮบฮฑแฝถ ฮณฯ
ฮฝแฝด ฮฑแฝฯแฟท แผฮบ ฯแฟถฮฝ ฮธฯ
ฮณฮฑฯฮญฯฯฮฝ แผฮฑฯฯฮฝ, ฮบฮฑแฝถ ฯแฝธ แฝฮฝฮฟฮผฮฑ ฮฑแฝฯแฟฯ แผฮปฮตฮนฯฮฌฮฒฮตฯ.
1.34. ฮตแผถฯฮตฮฝ ฮดแฝฒ ฮฮฑฯฮนแฝฐฮผ ฯฯแฝธฯ ฯแฝธฮฝ แผฮณฮณฮตฮปฮฟฮฝ ฮ แฟถฯ แผฯฯฮฑฮน ฯฮฟแฟฆฯฮฟ, แผฯฮตแฝถ แผฮฝฮดฯฮฑ ฮฟแฝ ฮณฮนฮฝฯฯฮบฯ; 1.35. ฮบฮฑแฝถ แผฯฮฟฮบฯฮนฮธฮตแฝถฯ แฝ แผฮณฮณฮตฮปฮฟฯ ฮตแผถฯฮตฮฝ ฮฑแฝฯแฟ ฮ ฮฝฮตแฟฆฮผฮฑ แผ
ฮณฮนฮฟฮฝ แผฯฮตฮปฮตฯฯฮตฯฮฑฮน แผฯแฝถ ฯฮญ, ฮบฮฑแฝถ ฮดฯฮฝฮฑฮผฮนฯ แฝฯฮฏฯฯฮฟฯ
แผฯฮนฯฮบฮนฮฌฯฮตฮน ฯฮฟฮนยท ฮดฮนแฝธ ฮบฮฑแฝถ ฯแฝธ ฮณฮตฮฝฮฝฯฮผฮตฮฝฮฟฮฝ แผ
ฮณฮนฮฟฮฝ ฮบฮปฮทฮธฮฎฯฮตฯฮฑฮน, ฯ
แผฑแฝธฯ ฮธฮตฮฟแฟฆยท 1.36. ฮบฮฑแฝถ แผฐฮดฮฟแฝบ แผฮปฮตฮนฯฮฌฮฒฮตฯ แผก ฯฯ
ฮณฮณฮตฮฝฮฏฯ ฯฮฟฯ
ฮบฮฑแฝถ ฮฑแฝฯแฝด ฯฯ
ฮฝฮตฮฏฮปฮทฯฮตฮฝ ฯ
แผฑแฝธฮฝ แผฮฝ ฮณฮฎฯฮตฮน ฮฑแฝฯแฟฯ, ฮบฮฑแฝถ ฮฟแฝฯฮฟฯ ฮผแฝดฮฝ แผฮบฯฮฟฯ แผฯฯแฝถฮฝ ฮฑแฝฯแฟ ฯแฟ ฮบฮฑฮปฮฟฯ
ฮผฮญฮฝแฟ ฯฯฮตฮฏฯแพณยท
2.26. ฮบฮฑแฝถ แผฆฮฝ ฮฑแฝฯแฟท ฮบฮตฯฯฮทฮผฮฑฯฮนฯฮผฮญฮฝฮฟฮฝ แฝฯแฝธ ฯฮฟแฟฆ ฯฮฝฮตฯฮผฮฑฯฮฟฯ ฯฮฟแฟฆ แผฮณฮฏฮฟฯ
ฮผแฝด แผฐฮดฮตแฟฮฝ ฮธฮฌฮฝฮฑฯฮฟฮฝ ฯฯแฝถฮฝ แผข แผฮฝ แผดฮดแฟ ฯแฝธฮฝ ฯฯฮนฯฯแฝธฮฝ ฮฯ
ฯฮฏฮฟฯ
.
2.29. ฮแฟฆฮฝ แผฯฮฟฮปฯฮตฮนฯ ฯแฝธฮฝ ฮดฮฟแฟฆฮปฯฮฝ ฯฮฟฯ
, ฮดฮญฯฯฮฟฯฮฑ, ฮบฮฑฯแฝฐ ฯแฝธ แฟฅแฟฮผฮฌ ฯฮฟฯ
แผฮฝ ฮตแผฐฯฮฎฮฝแฟยท 2.30. แฝ
ฯฮน ฮตแผถฮดฮฟฮฝ ฮฟแผฑ แฝฯฮธฮฑฮปฮผฮฟฮฏ ฮผฮฟฯ
ฯแฝธ ฯฯฯฮฎฯฮนฯฮฝ ฯฮฟฯ
4.16. ฮฮฑแฝถ แผฆฮปฮธฮตฮฝ ฮตแผฐฯ ฮฮฑฮถฮฑฯฮฌ, ฮฟแฝ แผฆฮฝ ฯฮตฮธฯฮฑฮผฮผฮญฮฝฮฟฯ, ฮบฮฑแฝถ ฮตแผฐฯแฟฮปฮธฮตฮฝ ฮบฮฑฯแฝฐ ฯแฝธ ฮตแผฐฯฮธแฝธฯ ฮฑแฝฯแฟท แผฮฝ ฯแฟ แผกฮผฮญฯแพณ ฯแฟถฮฝ ฯฮฑฮฒฮฒฮฌฯฯฮฝ ฮตแผฐฯ ฯแฝดฮฝ ฯฯ
ฮฝฮฑฮณฯฮณฮฎฮฝ, ฮบฮฑแฝถ แผฮฝฮญฯฯฮท แผฮฝฮฑฮณฮฝแฟถฮฝฮฑฮน. 4.17. ฮบฮฑแฝถ แผฯฮตฮดฯฮธฮท ฮฑแฝฯแฟท ฮฒฮนฮฒฮปฮฏฮฟฮฝ ฯฮฟแฟฆ ฯฯฮฟฯฮฎฯฮฟฯ
แผจฯฮฑฮฏฮฟฯ
, ฮบฮฑแฝถ แผฮฝฮฟฮฏฮพฮฑฯ ฯแฝธ ฮฒฮนฮฒฮปฮฏฮฟฮฝ ฮตแฝฯฮตฮฝ ฯแฝธฮฝ ฯฯฯฮฟฮฝ ฮฟแฝ แผฆฮฝ ฮณฮตฮณฯฮฑฮผฮผฮญฮฝฮฟฮฝ 4.18. ฮ ฮฝฮตแฟฆฮผฮฑ ฮฯ
ฯฮฏฮฟฯ
แผฯสผ แผฮผฮญ, ฮฟแฝ ฮตแผตฮฝฮตฮบฮตฮฝ แผฯฯฮนฯฮญฮฝ ฮผฮต ฮตแฝฮฑฮณฮณฮตฮปฮฏฯฮฑฯฮธฮฑฮน ฯฯฯฯฮฟแฟฯ, แผฯฮญฯฯฮฑฮปฮบฮญฮฝ ฮผฮต ฮบฮทฯฯฮพฮฑฮน ฮฑแผฐฯฮผฮฑฮปฯฯฮฟฮนฯ แผฯฮตฯฮนฮฝ ฮบฮฑแฝถ ฯฯ
ฯฮปฮฟแฟฯ แผฮฝฮฌฮฒฮปฮตฯฮนฮฝ, แผฯฮฟฯฯฮตแฟฮปฮฑฮน ฯฮตฮธฯฮฑฯ
ฯฮผฮญฮฝฮฟฯ
ฯ แผฮฝ แผฯฮญฯฮตฮน, 4.19. ฮบฮทฯฯฮพฮฑฮน แผฮฝฮนฮฑฯ
ฯแฝธฮฝ ฮฯ
ฯฮฏฮฟฯ
ฮดฮตฮบฯฯฮฝ. 4.20. ฮบฮฑแฝถ ฯฯฯฮพฮฑฯ ฯแฝธ ฮฒฮนฮฒฮปฮฏฮฟฮฝ แผฯฮฟฮดฮฟแฝบฯ ฯแฟท แฝฯฮทฯฮญฯแฟ แผฮบฮฌฮธฮนฯฮตฮฝยท ฮบฮฑแฝถ ฯฮฌฮฝฯฯฮฝ ฮฟแผฑ แฝฯฮธฮฑฮปฮผฮฟแฝถ แผฮฝ ฯแฟ ฯฯ
ฮฝฮฑฮณฯฮณแฟ แผฆฯฮฑฮฝ แผฯฮตฮฝฮฏฮถฮฟฮฝฯฮตฯ ฮฑแฝฯแฟท. 4.21. แผคฯฮพฮฑฯฮฟ ฮดแฝฒ ฮปฮญฮณฮตฮนฮฝ ฯฯแฝธฯ ฮฑแฝฯฮฟแฝบฯ แฝ
ฯฮน ฮฃฮฎฮผฮตฯฮฟฮฝ ฯฮตฯฮปฮฎฯฯฯฮฑฮน แผก ฮณฯฮฑฯแฝด ฮฑแฝฯฮท แผฮฝ ฯฮฟแฟฯ แฝ ฯแฝถฮฝ แฝฮผแฟถฮฝ.
6.28. ฮตแฝฮปฮฟฮณฮตแฟฯฮต ฯฮฟแฝบฯ ฮบฮฑฯฮฑฯฯฮผฮญฮฝฮฟฯ
ฯ แฝฮผแพถฯ, ฯฯฮฟฯฮตฯฯฮตฯฮธฮต ฯฮตฯแฝถ ฯแฟถฮฝ แผฯฮทฯฮตฮฑฮถฯฮฝฯฯฮฝ แฝฮผแพถฯ.
6.36. ฮฮฏฮฝฮตฯฮธฮต ฮฟแผฐฮบฯฮฏฯฮผฮฟฮฝฮตฯ ฮบฮฑฮธแฝผฯ แฝ ฯฮฑฯแฝดฯ แฝฮผแฟถฮฝ ฮฟแผฐฮบฯฮฏฯฮผฯฮฝ แผฯฯฮฏฮฝยท
6.46. ฮคฮฏ ฮดฮญ ฮผฮต ฮบฮฑฮปฮตแฟฯฮต ฮฯฯฮนฮต ฮบฯฯฮนฮต, ฮบฮฑแฝถ ฮฟแฝ ฯฮฟฮนฮตแฟฯฮต แผ ฮปฮญฮณฯ;
12.51. ฮดฮฟฮบฮตแฟฯฮต แฝ
ฯฮน ฮตแผฐฯฮฎฮฝฮทฮฝ ฯฮฑฯฮตฮณฮตฮฝฯฮผฮทฮฝ ฮดฮฟแฟฆฮฝฮฑฮน แผฮฝ ฯแฟ ฮณแฟ; ฮฟแฝฯฮฏ, ฮปฮญฮณฯ แฝฮผแฟฮฝ, แผฮปฮปสผ แผข ฮดฮนฮฑฮผฮตฯฮนฯฮผฯฮฝ. 12.52. แผฯฮฟฮฝฯฮฑฮน ฮณแฝฐฯ แผฯแฝธ ฯฮฟแฟฆ ฮฝแฟฆฮฝ ฯฮญฮฝฯฮต แผฮฝ แผฮฝแฝถ ฮฟแผดฮบแฟณ ฮดฮนฮฑฮผฮตฮผฮตฯฮนฯฮผฮญฮฝฮฟฮน, ฯฯฮตแฟฯ แผฯแฝถ ฮดฯ
ฯแฝถฮฝ ฮบฮฑแฝถ ฮดฯฮฟ แผฯแฝถ ฯฯฮนฯฮฏฮฝ,''. None | 1.5. There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the priestly division of Abijah. He had a wife of the daughters of Aaron, and her name was Elizabeth.
1.34. Mary said to the angel, "How can this be, seeing I am a virgin?" 1.35. The angel answered her, "The Holy Spirit will come on you, and the power of the Most High will overshadow you. Therefore also the holy one who is born from you will be called the Son of God. 1.36. Behold, Elizabeth, your relative, also has conceived a son in her old age; and this is the sixth month with her who was called barren. ' "
2.26. It had been revealed to him by the Holy Spirit that he should not see death before he had seen the Lord's Christ. " '
2.29. "Now you are releasing your servant, Master, According to your word, in peace; 2.30. For my eyes have seen your salvation,
4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written, 4.18. "The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed, 4.19. And to proclaim the acceptable year of the Lord." 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21. He began to tell them, "Today, this Scripture has been fulfilled in your hearing."
6.28. bless those who curse you, and pray for those who insult you.
6.36. Therefore be merciful, Even as your Father is also merciful.
6.46. "Why do you call me, \'Lord, Lord,\' and don\'t do the things which I say?
12.51. Do you think that I have come to give peace in the earth? I tell you, no, but rather division. 12.52. For from now on, there will be five in one house divided, three against two, and two against three. ''. None |
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66. New Testament, Mark, 1.7, 10.18, 10.26-10.27, 10.29-10.30, 10.45 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Exegesis โข Exegesis, allegorical โข Exegesis, exegetical, interpretation of Scripture โข Exegesis, figurative โข Exegesis, heresy as erroneous exegesis โข Exegesis, in Clement of Alexandria โข Exegesis, literal โข allฤgoria, allegorical exegesis of Scripture โข exegesis โข exegesis, allegorical โข exegesis, gnostic โข exegesis, symbolic โข exegetical debates/conversations, terminology
Found in books: Boulluec (2022) 293, 527, 528, 529; Boustan Janssen and Roetzel (2010) 200; Fowler (2014) 217; Ruzer (2020) 205; ฤernuลกkovรก (2016) 7, 13, 15, 32, 33, 34, 71, 72
1.7. ฮบฮฑแฝถ แผฮบฮฎฯฯ
ฯฯฮตฮฝ ฮปฮญฮณฯฮฝ แผฯฯฮตฯฮฑฮน แฝ แผฐฯฯฯ
ฯฯฯฮตฯฯฯ ฮผฮฟฯ
แฝฯฮฏฯฯ ฮผฮฟฯ
, ฮฟแฝ ฮฟแฝฮบ ฮตแผฐฮผแฝถ แผฑฮบฮฑฮฝแฝธฯ ฮบฯฯฮฑฯ ฮปแฟฆฯฮฑฮน ฯแฝธฮฝ แผฑฮผฮฌฮฝฯฮฑ ฯแฟถฮฝ แฝฯฮฟฮดฮทฮผฮฌฯฯฮฝ ฮฑแฝฯฮฟแฟฆยท
10.18. แฝ ฮดแฝฒ แผธฮทฯฮฟแฟฆฯ ฮตแผถฯฮตฮฝ ฮฑแฝฯแฟท ฮคฮฏ ฮผฮต ฮปฮญฮณฮตฮนฯ แผฮณฮฑฮธฯฮฝ; ฮฟแฝฮดฮตแฝถฯ แผฮณฮฑฮธแฝธฯ ฮตแผฐ ฮผแฝด ฮตแผทฯ แฝ ฮธฮตฯฯ.
10.26. ฮฟแผฑ ฮดแฝฒ ฯฮตฯฮนฯฯแฟถฯ แผฮพฮตฯฮปฮฎฯฯฮฟฮฝฯฮฟ ฮปฮญฮณฮฟฮฝฯฮตฯ ฯฯแฝธฯ ฮฑแฝฯฯฮฝ ฮฮฑแฝถ ฯฮฏฯ ฮดฯฮฝฮฑฯฮฑฮน ฯฯฮธแฟฮฝฮฑฮน; 10.27. แผฮผฮฒฮปฮญฯฮฑฯ ฮฑแฝฯฮฟแฟฯ แฝ แผธฮทฯฮฟแฟฆฯ ฮปฮญฮณฮตฮน ฮ ฮฑฯแฝฐ แผฮฝฮธฯฯฯฮฟฮนฯ แผฮดฯฮฝฮฑฯฮฟฮฝ แผฮปฮปสผ ฮฟแฝ ฯฮฑฯแฝฐ ฮธฮตแฟท, ฯฮฌฮฝฯฮฑ ฮณแฝฐฯ ฮดฯ
ฮฝฮฑฯแฝฐ ฯฮฑฯแฝฐ ฯแฟท ฮธฮตแฟท .
10.29. แผฯฮท แฝ แผธฮทฯฮฟแฟฆฯ แผฮผแฝดฮฝ ฮปฮญฮณฯ แฝฮผแฟฮฝ, ฮฟแฝฮดฮตแฝถฯ แผฯฯฮนฮฝ แฝฯ แผฯแฟฮบฮตฮฝ ฮฟแผฐฮบฮฏฮฑฮฝ แผข แผฮดฮตฮปฯฮฟแฝบฯ แผข แผฮดฮตฮปฯแฝฐฯ แผข ฮผฮทฯฮญฯฮฑ แผข ฯฮฑฯฮญฯฮฑ แผข ฯฮญฮบฮฝฮฑ แผข แผฮณฯฮฟแฝบฯ แผฮฝฮตฮบฮตฮฝ แผฮผฮฟแฟฆ ฮบฮฑแฝถ แผฮฝฮตฮบฮตฮฝ ฯฮฟแฟฆ ฮตแฝฮฑฮณฮณฮตฮปฮฏฮฟฯ
, 10.30. แผแฝฐฮฝ ฮผแฝด ฮปฮฌฮฒแฟ แผฮบฮฑฯฮฟฮฝฯฮฑฯฮปฮฑฯฮฏฮฟฮฝฮฑ ฮฝแฟฆฮฝ แผฮฝ ฯแฟท ฮบฮฑฮนฯแฟท ฯฮฟฯฯแฟณ ฮฟแผฐฮบฮฏฮฑฯ ฮบฮฑแฝถ แผฮดฮตฮปฯฮฟแฝบฯ ฮบฮฑแฝถ แผฮดฮตฮปฯแฝฐฯ ฮบฮฑแฝถ ฮผฮทฯฮญฯฮฑฯ ฮบฮฑแฝถ ฯฮญฮบฮฝฮฑ ฮบฮฑแฝถ แผฮณฯฮฟแฝบฯ ฮผฮตฯแฝฐ ฮดฮนฯฮณฮผแฟถฮฝ, ฮบฮฑแฝถ แผฮฝ ฯแฟท ฮฑแผฐแฟถฮฝฮน ฯแฟท แผฯฯฮฟฮผฮญฮฝแฟณ ฮถฯแฝดฮฝ ฮฑแผฐฯฮฝฮนฮฟฮฝ.
10.45. ฮบฮฑแฝถ ฮณแฝฐฯ แฝ ฯ
แผฑแฝธฯ ฯฮฟแฟฆ แผฮฝฮธฯฯฯฮฟฯ
ฮฟแฝฮบ แผฆฮปฮธฮตฮฝ ฮดฮนฮฑฮบฮฟฮฝฮทฮธแฟฮฝฮฑฮน แผฮปฮปแฝฐ ฮดฮนฮฑฮบฮฟฮฝแฟฯฮฑฮน ฮบฮฑแฝถ ฮดฮฟแฟฆฮฝฮฑฮน ฯแฝดฮฝ ฯฯ
ฯแฝดฮฝ ฮฑแฝฯฮฟแฟฆ ฮปฯฯฯฮฟฮฝ แผฮฝฯแฝถ ฯฮฟฮปฮปแฟถฮฝ.''. None | 1.7. He preached, saying, "After me comes he who is mightier than I, the thong of whose sandals I am not worthy to stoop down and loosen.
10.18. Jesus said to him, "Why do you call me good? No one is good except one -- God.
10.26. They were exceedingly astonished, saying to him, "Then who can be saved?" 10.27. Jesus, looking at them, said, "With men it is impossible, but not with God, for all things are possible with God."
10.29. Jesus said, "Most assuredly I tell you, there is no one who has left house, or brothers, or sisters, or father, or mother, or wife, or children, or land, for my sake, and for the gospel\'s sake, 10.30. but he will receive one hundred times more now in this time, houses, brothers, sisters, mothers, children, and land, with persecutions; and in the age to come eternal life.
10.45. For the Son of Man also came not to be served, but to serve, and to give his life as a ransom for many."''. None |
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67. New Testament, Matthew, 4.4, 4.6, 5.3, 5.16-5.17, 5.19-5.48, 6.12, 7.3-7.5, 7.7, 7.13-7.29, 10.37, 11.12, 11.27, 18.10, 18.20, 19.6, 19.11-19.12, 19.17, 20.28, 22.24, 22.30, 24.15-24.16 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Catholic, exegesis โข Exegesis, allegorical โข Exegesis, exegetical, interpretation of Scripture โข Exegesis, exegetical, interpretation of Scripture, Jesusโ command of scriptural exegesis โข Exegesis, exegetical, interpretation of Scripture, Prophetic exegesis โข Exegesis, figurative โข Exegesis, heresy as erroneous exegesis โข Exegesis, in Clement of Alexandria โข Exegesis, in Irenaeus โข Exegesis, in Justin โข Exegesis, in Origen โข Exegesis, in Theophilus โข Exegesis, in Valentianianism โข Exegesis, in gnosticism โข Exegesis, literal โข Irenaeus, criticism of gnostic exegesis โข Irenaeus, criticism of heretical exegesis generally โข Jewish โOtherโ, Messianic exegesis โข Martyr, Justin, polemic against exegesis of gnostics โข Scripture, aporias in, exegeting โข Tyconius, Donatist exegete โข Tyconius, Donatist exegete, doctrine of the church โข allฤgoria, allegorical exegesis of Scripture โข exegesis โข exegesis, allegorical โข exegesis, gnostic โข exegesis, of Paul โข exegesis, symbolic โข exegetical debates/conversations โข innovation through exegesis in rabbinic sources, through legislation in rabbinic sources โข rewritten scripture, as an exegetical technique โข typological exegesis
Found in books: Azar (2016) 82; Berglund Crostini and Kelhoffer (2022) 26; Boulluec (2022) 30, 134, 135, 136, 205, 211, 218, 225, 227, 234, 240, 241, 243, 251, 252, 253, 255, 259, 282, 283, 292, 307, 308, 344, 349, 393, 408, 412, 413, 414, 459, 502, 522, 523, 524, 527, 528, 529, 531, 532, 535; Boustan Janssen and Roetzel (2010) 3, 200; Esler (2000) 972; Hayes (2015) 288; Jassen (2014) 29; Ruzer (2020) 28, 54, 96, 108, 109, 110, 111, 112, 114, 121, 122, 205; Zawanowska and Wilk (2022) 541; ฤernuลกkovรก (2016) 10, 11, 13, 16, 32, 33, 34, 65, 71, 87, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 265, 334
4.4. แฝ ฮดแฝฒ แผฯฮฟฮบฯฮนฮธฮตแฝถฯ ฮตแผถฯฮตฮฝ ฮฮญฮณฯฮฑฯฯฮฑฮน ฮแฝฮบ แผฯสผ แผฯฯแฟณ ฮผฯฮฝแฟณ ฮถฮฎฯฮตฯฮฑฮน แฝ แผฮฝฮธฯฯฯฮฟฯ, แผฮปฮปสผ แผฯแฝถ ฯฮฑฮฝฯแฝถ แฟฅฮฎฮผฮฑฯฮน แผฮบฯฮฟฯฮตฯ
ฮฟฮผฮญฮฝแฟณ ฮดฮนแฝฐ ฯฯฯฮผฮฑฯฮฟฯ ฮธฮตฮฟแฟฆ.
4.6. ฮบฮฑแฝถ ฮปฮญฮณฮตฮน ฮฑแฝฯแฟท ฮแผฐ ฯ
แผฑแฝธฯ ฮตแผถ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ, ฮฒฮฌฮปฮต ฯฮตฮฑฯ
ฯแฝธฮฝ ฮบฮฌฯฯยท ฮณฮญฮณฯฮฑฯฯฮฑฮน ฮณแฝฐฯ แฝ
ฯฮน ฮคฮฟแฟฯ แผฮณฮณฮญฮปฮฟฮนฯ ฮฑแฝฯฮฟแฟฆ แผฮฝฯฮตฮปฮตแฟฯฮฑฮน ฯฮตฯแฝถ ฯฮฟแฟฆ ฮบฮฑแฝถ แผฯแฝถ ฯฮตฮนฯแฟถฮฝ แผฯฮฟแฟฆฯฮฏฮฝ ฯฮต, ฮผฮฎ ฯฮฟฯฮต ฯฯฮฟฯฮบฯฯแฟฯ ฯฯแฝธฯ ฮปฮฏฮธฮฟฮฝ ฯแฝธฮฝ ฯฯฮดฮฑ ฯฮฟฯ
.
5.3. ฮฮฮฮฮกฮฮฮ ฮฟแผฑ ฯฯฯฯฮฟแฝถ ฯแฟท ฯฮฝฮตฯฮผฮฑฯฮน, แฝ
ฯฮน ฮฑแฝฯแฟถฮฝ แผฯฯแฝถฮฝ แผก ฮฒฮฑฯฮนฮปฮตฮฏฮฑ ฯแฟถฮฝ ฮฟแฝฯฮฑฮฝแฟถฮฝ.
5.16. ฮฟแฝฯฯฯ ฮปฮฑฮผฯฮฌฯฯ ฯแฝธ ฯแฟถฯ แฝฮผแฟถฮฝ แผฮผฯฯฮฟฯฮธฮตฮฝ ฯแฟถฮฝ แผฮฝฮธฯฯฯฯฮฝ, แฝ
ฯฯฯ แผดฮดฯฯฮนฮฝ แฝฮผแฟถฮฝ ฯแฝฐ ฮบฮฑฮปแฝฐ แผฯฮณฮฑ ฮบฮฑแฝถ ฮดฮฟฮพฮฌฯฯฯฮนฮฝ ฯแฝธฮฝ ฯฮฑฯฮญฯฮฑ แฝฮผแฟถฮฝ ฯแฝธฮฝ แผฮฝ ฯฮฟแฟฯ ฮฟแฝฯฮฑฮฝฮฟแฟฯ. 5.17. ฮแฝด ฮฝฮฟฮผฮฏฯฮทฯฮต แฝ
ฯฮน แผฆฮปฮธฮฟฮฝ ฮบฮฑฯฮฑฮปแฟฆฯฮฑฮน ฯแฝธฮฝ ฮฝฯฮผฮฟฮฝ แผข ฯฮฟแฝบฯ ฯฯฮฟฯฮฎฯฮฑฯยท ฮฟแฝฮบ แผฆฮปฮธฮฟฮฝ ฮบฮฑฯฮฑฮปแฟฆฯฮฑฮน แผฮปฮปแฝฐ ฯฮปฮทฯแฟถฯฮฑฮนยท
5.19. แฝฯ แผแฝฐฮฝ ฮฟแฝฮฝ ฮปฯฯแฟ ฮผฮฏฮฑฮฝ ฯแฟถฮฝ แผฮฝฯฮฟฮปแฟถฮฝ ฯฮฟฯฯฯฮฝ ฯแฟถฮฝ แผฮปฮฑฯฮฏฯฯฯฮฝ ฮบฮฑแฝถ ฮดฮนฮดฮฌฮพแฟ ฮฟแฝฯฯฯ ฯฮฟแฝบฯ แผฮฝฮธฯฯฯฮฟฯ
ฯ, แผฮปฮฌฯฮนฯฯฮฟฯ ฮบฮปฮทฮธฮฎฯฮตฯฮฑฮน แผฮฝ ฯแฟ ฮฒฮฑฯฮนฮปฮตฮฏแพณ ฯแฟถฮฝ ฮฟแฝฯฮฑฮฝแฟถฮฝยท แฝฯ ฮดสผ แผฮฝ ฯฮฟฮนฮฎฯแฟ ฮบฮฑแฝถ ฮดฮนฮดฮฌฮพแฟ, ฮฟแฝฯฮฟฯ ฮผฮญฮณฮฑฯ ฮบฮปฮทฮธฮฎฯฮตฯฮฑฮน แผฮฝ ฯแฟ ฮฒฮฑฯฮนฮปฮตฮฏแพณ ฯแฟถฮฝ ฮฟแฝฯฮฑฮฝแฟถฮฝ. 5.20. ฮปฮญฮณฯ ฮณแฝฐฯ แฝฮผแฟฮฝ แฝ
ฯฮน แผแฝฐฮฝ ฮผแฝด ฯฮตฯฮนฯฯฮตฯฯแฟ แฝฮผแฟถฮฝ แผก ฮดฮนฮบฮฑฮนฮฟฯฯฮฝฮท ฯฮปฮตแฟฮฟฮฝ ฯแฟถฮฝ ฮณฯฮฑฮผฮผฮฑฯฮญฯฮฝ ฮบฮฑแฝถ ฮฆฮฑฯฮนฯฮฑฮฏฯฮฝ, ฮฟแฝ ฮผแฝด ฮตแผฐฯฮญฮปฮธฮทฯฮต ฮตแผฐฯ ฯแฝดฮฝ ฮฒฮฑฯฮนฮปฮตฮฏฮฑฮฝ ฯแฟถฮฝ ฮฟแฝฯฮฑฮฝแฟถฮฝ. 5.21. แผจฮบฮฟฯฯฮฑฯฮต แฝ
ฯฮน แผฯฯฮญฮธฮท ฯฮฟแฟฯ แผฯฯฮฑฮฏฮฟฮนฯ ฮแฝ ฯฮฟฮฝฮตฯฯฮตฮนฯยท แฝฯ ฮดสผ แผฮฝ ฯฮฟฮฝฮตฯฯแฟ, แผฮฝฮฟฯฮฟฯ แผฯฯฮฑฮน ฯแฟ ฮบฯฮฏฯฮตฮน. 5.22. แผฮณแฝผ ฮดแฝฒ ฮปฮญฮณฯ แฝฮผแฟฮฝ แฝ
ฯฮน ฯแพถฯ แฝ แฝฯฮณฮนฮถฯฮผฮตฮฝฮฟฯ ฯแฟท แผฮดฮตฮปฯแฟท ฮฑแฝฯฮฟแฟฆ แผฮฝฮฟฯฮฟฯ แผฯฯฮฑฮน ฯแฟ ฮบฯฮฏฯฮตฮนยท แฝฯ ฮดสผ แผฮฝ ฮตแผดฯแฟ ฯแฟท แผฮดฮตฮปฯแฟท ฮฑแฝฯฮฟแฟฆ แฟฌฮฑฮบฮฌ, แผฮฝฮฟฯฮฟฯ แผฯฯฮฑฮน ฯแฟท ฯฯ
ฮฝฮตฮดฯฮฏแฟณยท แฝฯ ฮดสผ แผฮฝ ฮตแผดฯแฟ ฮฯฯฮญ, แผฮฝฮฟฯฮฟฯ แผฯฯฮฑฮน ฮตแผฐฯ ฯแฝดฮฝ ฮณฮญฮตฮฝฮฝฮฑฮฝ ฯฮฟแฟฆ ฯฯ
ฯฯฯ. 5.23. แผแฝฐฮฝ ฮฟแฝฮฝ ฯฯฮฟฯฯฮญฯแฟฯ ฯแฝธ ฮดแฟถฯฯฮฝ ฯฮฟฯ
แผฯแฝถ ฯแฝธ ฮธฯ
ฯฮนฮฑฯฯฮฎฯฮนฮฟฮฝ ฮบแผฮบฮตแฟ ฮผฮฝฮทฯฮธแฟฯ แฝ
ฯฮน แฝ แผฮดฮตฮปฯฯฯ ฯฮฟฯ
แผฯฮตฮน ฯฮน ฮบฮฑฯแฝฐ ฯฮฟแฟฆ, 5.24. แผฯฮตฯ แผฮบฮตแฟ ฯแฝธ ฮดแฟถฯฯฮฝ ฯฮฟฯ
แผฮผฯฯฮฟฯฮธฮตฮฝ ฯฮฟแฟฆ ฮธฯ
ฯฮนฮฑฯฯฮทฯฮฏฮฟฯ
, ฮบฮฑแฝถ แฝฯฮฑฮณฮต ฯฯแฟถฯฮฟฮฝ ฮดฮนฮฑฮปฮปฮฌฮณฮทฮธฮน ฯแฟท แผฮดฮตฮปฯแฟท ฯฮฟฯ
, ฮบฮฑแฝถ ฯฯฯฮต แผฮปฮธแฝผฮฝ ฯฯฯฯฯฮตฯฮต ฯแฝธ ฮดแฟถฯฯฮฝ ฯฮฟฯ
. 5.25. แผดฯฮธฮน ฮตแฝฮฝฮฟแฟถฮฝ ฯแฟท แผฮฝฯฮนฮดฮฏฮบแฟณ ฯฮฟฯ
ฯฮฑฯแฝบ แผฯฯ แฝ
ฯฮฟฯ
ฮตแผถ ฮผฮตฯสผ ฮฑแฝฯฮฟแฟฆ แผฮฝ ฯแฟ แฝฮดแฟท, ฮผฮฎ ฯฮฟฯฮญ ฯฮต ฯฮฑฯฮฑฮดแฟท แฝ แผฮฝฯฮฏฮดฮนฮบฮฟฯ ฯแฟท ฮบฯฮนฯแฟ, ฮบฮฑแฝถ แฝ ฮบฯฮนฯแฝดฯ ฯแฟท แฝฯฮทฯฮญฯแฟ, ฮบฮฑแฝถ ฮตแผฐฯ ฯฯ
ฮปฮฑฮบแฝดฮฝ ฮฒฮปฮทฮธฮฎฯแฟยท 5.26. แผฮผแฝดฮฝ ฮปฮญฮณฯ ฯฮฟฮน, ฮฟแฝ ฮผแฝด แผฮพฮญฮปฮธแฟฯ แผฮบฮตแฟฮธฮตฮฝ แผฯฯ แผฮฝ แผฯฮฟฮดแฟทฯ ฯแฝธฮฝ แผฯฯฮฑฯฮฟฮฝ ฮบฮฟฮดฯฮฌฮฝฯฮทฮฝ. 5.27. แผจฮบฮฟฯฯฮฑฯฮต แฝ
ฯฮน แผฯฯฮญฮธฮท ฮแฝ ฮผฮฟฮนฯฮตฯฯฮตฮนฯ. 5.28. แผฮณแฝผ ฮดแฝฒ ฮปฮญฮณฯ แฝฮผแฟฮฝ แฝ
ฯฮน ฯแพถฯ แฝ ฮฒฮปฮญฯฯฮฝ ฮณฯ
ฮฝฮฑแฟฮบฮฑ ฯฯแฝธฯ ฯแฝธ แผฯฮนฮธฯ
ฮผแฟฯฮฑฮน ฮฑแฝฯแฝดฮฝ แผคฮดฮท แผฮผฮฟฮฏฯฮตฯ
ฯฮตฮฝ ฮฑแฝฯแฝดฮฝ แผฮฝ ฯแฟ ฮบฮฑฯฮดฮฏแพณ ฮฑแฝฯฮฟแฟฆ. 5.29. ฮตแผฐ ฮดแฝฒ แฝ แฝฯฮธฮฑฮปฮผฯฯ ฯฮฟฯ
แฝ ฮดฮตฮพฮนแฝธฯ ฯฮบฮฑฮฝฮดฮฑฮปฮฏฮถฮตฮน ฯฮต, แผฮพฮตฮปฮต ฮฑแฝฯแฝธฮฝ ฮบฮฑแฝถ ฮฒฮฌฮปฮต แผฯแฝธ ฯฮฟแฟฆ, ฯฯ
ฮผฯฮญฯฮตฮน ฮณฮฌฯ ฯฮฟฮน แผตฮฝฮฑ แผฯฯฮปฮทฯฮฑฮน แผฮฝ ฯแฟถฮฝ ฮผฮตฮปแฟถฮฝ ฯฮฟฯ
ฮบฮฑแฝถ ฮผแฝด แฝ
ฮปฮฟฮฝ ฯแฝธ ฯแฟถฮผฮฌ ฯฮฟฯ
ฮฒฮปฮทฮธแฟ ฮตแผฐฯ ฮณฮญฮตฮฝฮฝฮฑฮฝยท
5.30. ฮบฮฑแฝถ ฮตแผฐ แผก ฮดฮตฮพฮนฮฌ ฯฮฟฯ
ฯฮตแฝถฯ ฯฮบฮฑฮฝฮดฮฑฮปฮฏฮถฮตฮน ฯฮต, แผฮบฮบฮฟฯฮฟฮฝ ฮฑแฝฯแฝดฮฝ ฮบฮฑแฝถ ฮฒฮฌฮปฮต แผฯแฝธ ฯฮฟแฟฆ, ฯฯ
ฮผฯฮญฯฮตฮน ฮณฮฌฯ ฯฮฟฮน แผตฮฝฮฑ แผฯฯฮปฮทฯฮฑฮน แผฮฝ ฯแฟถฮฝ ฮผฮตฮปแฟถฮฝ ฯฮฟฯ
ฮบฮฑแฝถ ฮผแฝด แฝ
ฮปฮฟฮฝ ฯแฝธ ฯแฟถฮผฮฌ ฯฮฟฯ
ฮตแผฐฯ ฮณฮญฮตฮฝฮฝฮฑฮฝ แผฯฮญฮปฮธแฟ.
5.31. แผฯฯฮญฮธฮท ฮดฮญ แฝฯ แผฮฝ แผฯฮฟฮปฯฯแฟ ฯแฝดฮฝ ฮณฯ
ฮฝฮฑแฟฮบฮฑ ฮฑแฝฯฮฟแฟฆ, ฮดฯฯฯ ฮฑแฝฯแฟ แผฯฮฟฯฯฮฌฯฮนฮฟฮฝ.
5.32. แผฮณแฝผ ฮดแฝฒ ฮปฮญฮณฯ แฝฮผแฟฮฝ แฝ
ฯฮน ฯแพถฯ แฝ แผฯฮฟฮปฯฯฮฝ ฯแฝดฮฝ ฮณฯ
ฮฝฮฑแฟฮบฮฑ ฮฑแฝฯฮฟแฟฆ ฯฮฑฯฮตฮบฯแฝธฯ ฮปฯฮณฮฟฯ
ฯฮฟฯฮฝฮตฮฏฮฑฯ ฯฮฟฮนฮตแฟ ฮฑแฝฯแฝดฮฝ ฮผฮฟฮนฯฮตฯ
ฮธแฟฮฝฮฑฮน, ฮบฮฑแฝถ แฝฯ แผแฝฐฮฝ แผฯฮฟฮปฮตฮปฯ
ฮผฮญฮฝฮทฮฝ ฮณฮฑฮผฮฎฯแฟ ฮผฮฟฮนฯแพถฯฮฑฮน.
5.33. ฮ ฮฌฮปฮนฮฝ แผ ฮบฮฟฯฯฮฑฯฮต แฝ
ฯฮน แผฯฯฮญฮธฮท ฯฮฟแฟฯ แผฯฯฮฑฮฏฮฟฮนฯ ฮแฝฮบ แผฯฮนฮฟฯฮบฮฎฯฮตฮนฯ, แผฯฮฟฮดฯฯฮตฮนฯ ฮดแฝฒ ฯแฟท ฮบฯ
ฯฮฏแฟณ ฯฮฟแฝบฯ แฝ
ฯฮบฮฟฯ
ฯ ฯฮฟฯ
.
5.34. แผฮณแฝผ ฮดแฝฒ ฮปฮญฮณฯ แฝฮผแฟฮฝ ฮผฮฝฬ แฝฮผฯฯฮฑฮน แฝ
ฮปฯฯยท ฮผฮฎฯฮต แผฮฝ ฯแฟท ฮฟแฝฯฮฑฮฝแฟท, แฝ
ฯฮน ฮธฯฯฮฝฮฟฯ แผฯฯแฝถฮฝ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆยท
5.35. ฮผฮฎฯฮต แผฮฝ ฯแฟ ฮณแฟ, แฝ
ฯฮน แฝฯฮฟฯฯฮดฮนฯฮฝ แผฯฯฮนฮฝ ฯแฟถฮฝ ฯฮฟฮดแฟถฮฝ ฮฑแฝฯฮฟแฟฆยท ฮผฮฎฯฮต ฮตแผฐฯ แผธฮตฯฮฟฯฯฮปฯ
ฮผฮฑ, แฝ
ฯฮน ฯฯฮปฮนฯ แผฯฯแฝถฮฝ ฯฮฟแฟฆ ฮผฮตฮณฮฌฮปฮฟฯ
ฮฒฮฑฯฮนฮปฮญฯฯยท
5.36. ฮผฮฎฯฮต แผฮฝ ฯแฟ ฮบฮตฯฮฑฮปแฟ ฯฮฟฯ
แฝฮผฯฯแฟฯ, แฝ
ฯฮน ฮฟแฝ ฮดฯฮฝฮฑฯฮฑฮน ฮผฮฏฮฑฮฝ ฯฯฮฏฯฮฑ ฮปฮตฯ
ฮบแฝดฮฝ ฯฮฟฮนแฟฯฮฑฮน แผข ฮผฮญฮปฮฑฮนฮฝฮฑฮฝ.
5.37. แผฯฯฯ ฮดแฝฒ แฝ ฮปฯฮณฮฟฯ แฝฮผแฟถฮฝ ฮฝฮฑแฝถ ฮฝฮฑฮฏ, ฮฟแฝ ฮฟแฝยท ฯแฝธ ฮดแฝฒ ฯฮตฯฮนฯฯแฝธฮฝ ฯฮฟฯฯฯฮฝ แผฮบ ฯฮฟแฟฆ ฯฮฟฮฝฮทฯฮฟแฟฆ แผฯฯฮฏฮฝ.
5.38. แผจฮบฮฟฯฯฮฑฯฮต แฝ
ฯฮน แผฯฯฮญฮธฮท แฝฯฮธฮฑฮปฮผแฝธฮฝ แผฮฝฯแฝถ แฝฯฮธฮฑฮปฮผฮฟแฟฆ ฮบฮฑแฝถ แฝฮดฯฮฝฯฮฑ แผฮฝฯแฝถ แฝฮดฯฮฝฯฮฟฯ.
5.39. แผฮณแฝผ ฮดแฝฒ ฮปฮญฮณฯ แฝฮผแฟฮฝ ฮผแฝด แผฮฝฯฮนฯฯแฟฮฝฮฑฮน ฯแฟท ฯฮฟฮฝฮทฯแฟทยท แผฮปฮปสผ แฝ
ฯฯฮนฯ ฯฮต แฟฅฮฑฯฮฏฮถฮตฮน ฮตแผฐฯ ฯแฝดฮฝ ฮดฮตฮพฮนแฝฐฮฝ ฯฮนฮฑฮณฯฮฝฮฑ ฯฮฟฯ
, ฯฯฯฮญฯฮฟฮฝ ฮฑแฝฯแฟท ฮบฮฑแฝถ ฯแฝดฮฝ แผฮปฮปฮทฮฝยท 5.40. ฮบฮฑแฝถ ฯแฟท ฮธฮญฮปฮฟฮฝฯฮฏ ฯฮฟฮน ฮบฯฮนฮธแฟฮฝฮฑฮน ฮบฮฑแฝถ ฯแฝธฮฝ ฯฮนฯแฟถฮฝฮฌ ฯฮฟฯ
ฮปฮฑฮฒฮตแฟฮฝ, แผฯฮตฯ ฮฑแฝฯแฟท ฮบฮฑแฝถ ฯแฝธ แผฑฮผฮฌฯฮนฮฟฮฝยท 5.41. ฮบฮฑแฝถ แฝ
ฯฯฮนฯ ฯฮต แผฮณฮณฮฑฯฮตฯฯฮตฮน ฮผฮฏฮปฮนฮฟฮฝ แผฮฝ, แฝฯฮฑฮณฮต ฮผฮตฯสผ ฮฑแฝฯฮฟแฟฆ ฮดฯฮฟ. 5.42. ฯแฟท ฮฑแผฐฯฮฟแฟฆฮฝฯฮฏ ฯฮต ฮดฯฯ, ฮบฮฑแฝถ ฯแฝธฮฝ ฮธฮญฮปฮฟฮฝฯฮฑ แผฯแฝธ ฯฮฟแฟฆ ฮดฮฑฮฝฮฏฯฮฑฯฮธฮฑฮน ฮผแฝด แผฯฮฟฯฯฯฮฑฯแฟฯ. 5.43. แผจฮบฮฟฯฯฮฑฯฮต แฝ
ฯฮน แผฯฯฮญฮธฮท แผฮณฮฑฯฮฎฯฮตฮนฯ ฯแฝธฮฝ ฯฮปฮทฯฮฏฮฟฮฝ ฯฮฟฯ
ฮบฮฑแฝถ ฮผฮนฯฮฎฯฮตฮนฯ ฯแฝธฮฝ แผฯฮธฯฯฮฝ ฯฮฟฯ
. 5.44. แผฮณแฝผ ฮดแฝฒ ฮปฮญฮณฯ แฝฮผแฟฮฝ, แผฮณฮฑฯแพถฯฮต ฯฮฟแฝบฯ แผฯฮธฯฮฟแฝบฯ แฝฮผแฟถฮฝ ฮบฮฑแฝถ ฯฯฮฟฯฮตฯฯฮตฯฮธฮต แฝฯแฝฒฯ ฯแฟถฮฝ ฮดฮนฯฮบฯฮฝฯฯฮฝ แฝฮผแพถฯยท 5.45. แฝ
ฯฯฯ ฮณฮญฮฝฮทฯฮธฮต ฯ
แผฑฮฟแฝถ ฯฮฟแฟฆ ฯฮฑฯฯแฝธฯ แฝฮผแฟถฮฝ ฯฮฟแฟฆ แผฮฝ ฮฟแฝฯฮฑฮฝฮฟแฟฯ, แฝ
ฯฮน ฯแฝธฮฝ แผฅฮปฮนฮฟฮฝ ฮฑแฝฯฮฟแฟฆ แผฮฝฮฑฯฮญฮปฮปฮตฮน แผฯแฝถ ฯฮฟฮฝฮทฯฮฟแฝบฯ ฮบฮฑแฝถ แผฮณฮฑฮธฮฟแฝบฯ ฮบฮฑแฝถ ฮฒฯฮญฯฮตฮน แผฯแฝถ ฮดฮนฮบฮฑฮฏฮฟฯ
ฯ ฮบฮฑแฝถ แผฮดฮฏฮบฮฟฯ
ฯ. 5.46. แผแฝฐฮฝ ฮณแฝฐฯ แผฮณฮฑฯฮฎฯฮทฯฮต ฯฮฟแฝบฯ แผฮณฮฑฯแฟถฮฝฯฮฑฯ แฝฮผแพถฯ, ฯฮฏฮฝฮฑ ฮผฮนฯฮธแฝธฮฝ แผฯฮตฯฮต; ฮฟแฝฯแฝถ ฮบฮฑแฝถ ฮฟแผฑ ฯฮตฮปแฟถฮฝฮฑฮน ฯแฝธ ฮฑแฝฯแฝธ ฯฮฟฮนฮฟแฟฆฯฮนฮฝ; 5.47. ฮบฮฑแฝถ แผแฝฐฮฝ แผฯฯฮฌฯฮทฯฮธฮต ฯฮฟแฝบฯ แผฮดฮตฮปฯฮฟแฝบฯ แฝฮผแฟถฮฝ ฮผฯฮฝฮฟฮฝ, ฯฮฏ ฯฮตฯฮนฯฯแฝธฮฝ ฯฮฟฮนฮตแฟฯฮต; ฮฟแฝฯแฝถ ฮบฮฑแฝถ ฮฟแผฑ แผฮธฮฝฮนฮบฮฟแฝถ ฯแฝธ ฮฑแฝฯแฝธ ฯฮฟฮนฮฟแฟฆฯฮนฮฝ; 5.48. แผฯฮตฯฮธฮต ฮฟแฝฮฝ แฝฮผฮตแฟฯ ฯฮญฮปฮตฮนฮฟฮน แฝกฯ แฝ ฯฮฑฯแฝดฯ แฝฮผแฟถฮฝ แฝ ฮฟแฝฯฮฌฮฝฮนฮฟฯ ฯฮญฮปฮตฮนฯฯ แผฯฯฮนฮฝ.
6.12. ฮบฮฑแฝถ แผฯฮตฯ แผกฮผแฟฮฝ ฯแฝฐ แฝฯฮตฮนฮปฮฎฮผฮฑฯฮฑ แผกฮผแฟถฮฝ, แฝกฯ ฮบฮฑแฝถ แผกฮผฮตแฟฯ แผฯฮฎฮบฮฑฮผฮตฮฝ ฯฮฟแฟฯ แฝฯฮตฮนฮปฮญฯฮฑฮนฯ แผกฮผแฟถฮฝยท
7.3. ฯฮฏ ฮดแฝฒ ฮฒฮปฮญฯฮตฮนฯ ฯแฝธ ฮบฮฌฯฯฮฟฯ ฯแฝธ แผฮฝ ฯแฟท แฝฯฮธฮฑฮปฮผแฟท ฯฮฟแฟฆ แผฮดฮตฮปฯฮฟแฟฆ ฯฮฟฯ
, ฯแฝดฮฝ ฮดแฝฒ แผฮฝ ฯแฟท ฯแฟท แฝฯฮธฮฑฮปฮผแฟท ฮดฮฟฮบแฝธฮฝ ฮฟแฝ ฮบฮฑฯฮฑฮฝฮฟฮตแฟฯ; 7.4. แผข ฯแฟถฯ แผฯฮตแฟฯ ฯแฟท แผฮดฮตฮปฯแฟท ฯฮฟฯ
แผฯฮตฯ แผฮบฮฒฮฌฮปฯ ฯแฝธ ฮบฮฌฯฯฮฟฯ แผฮบ ฯฮฟแฟฆ แฝฯฮธฮฑฮปฮผฮฟแฟฆ ฯฮฟฯ
, ฮบฮฑแฝถ แผฐฮดฮฟแฝบ แผก ฮดฮฟฮบแฝธฯ แผฮฝ ฯแฟท แฝฯฮธฮฑฮปฮผแฟท ฯฮฟแฟฆ; 7.5. แฝฯฮฟฮบฯฮนฯฮฌ, แผฮบฮฒฮฑฮปฮต ฯฯแฟถฯฮฟฮฝ แผฮบ ฯฮฟแฟฆ แฝฯฮธฮฑฮปฮผฮฟแฟฆ ฯฮฟแฟฆ ฯแฝดฮฝ ฮดฮฟฮบฯฮฝ, ฮบฮฑแฝถ ฯฯฯฮต ฮดฮนฮฑฮฒฮปฮญฯฮตฮนฯ แผฮบฮฒฮฑฮปฮตแฟฮฝ ฯแฝธ ฮบฮฌฯฯฮฟฯ แผฮบ ฯฮฟแฟฆ แฝฯฮธฮฑฮปฮผฮฟแฟฆ ฯฮฟแฟฆ แผฮดฮตฮปฯฮฟแฟฆ ฯฮฟฯ
.
7.7. ฮแผฐฯฮตแฟฯฮต, ฮบฮฑแฝถ ฮดฮฟฮธฮฎฯฮตฯฮฑฮน แฝฮผแฟฮฝยท ฮถฮทฯฮตแฟฯฮต, ฮบฮฑแฝถ ฮตแฝฯฮฎฯฮตฯฮตยท ฮบฯฮฟฯฮตฯฮต, ฮบฮฑแฝถ แผฮฝฮฟฮนฮณฮฎฯฮตฯฮฑฮน แฝฮผแฟฮฝ.
7.13. ฮแผฐฯฮญฮปฮธฮฑฯฮต ฮดฮนแฝฐ ฯแฟฯ ฯฯฮตฮฝแฟฯ ฯฯฮปฮทฯยท แฝ
ฯฮน ฯฮปฮฑฯฮตแฟฮฑ ฮบฮฑแฝถ ฮตแฝฯฯฯฯฯฮฟฯ แผก แฝฮดแฝธฯ แผก แผฯฮฌฮณฮฟฯ
ฯฮฑ ฮตแผฐฯ ฯแฝดฮฝ แผฯฯฮปฮตฮนฮฑฮฝ, ฮบฮฑแฝถ ฯฮฟฮปฮปฮฟฮฏ ฮตแผฐฯฮนฮฝ ฮฟแผฑ ฮตแผฐฯฮตฯฯฯฮผฮตฮฝฮฟฮน ฮดฮนสผ ฮฑแฝฯแฟฯยท 7.14. แฝ
ฯฮน ฯฯฮตฮฝแฝด แผก ฯฯฮปฮท ฮบฮฑแฝถ ฯฮตฮธฮปฮนฮผฮผฮญฮฝฮท แผก แฝฮดแฝธฯ แผก แผฯฮฌฮณฮฟฯ
ฯฮฑ ฮตแผฐฯ ฯแฝดฮฝ ฮถฯฮฎฮฝ, ฮบฮฑแฝถ แฝฮปฮฏฮณฮฟฮน ฮตแผฐฯแฝถฮฝ ฮฟแผฑ ฮตแฝฯฮฏฯฮบฮฟฮฝฯฮตฯ ฮฑแฝฯฮฎฮฝ. 7.15. ฮ ฯฮฟฯฮญฯฮตฯฮต แผฯแฝธ ฯแฟถฮฝ ฯฮตฯ
ฮดฮฟฯฯฮฟฯฮทฯแฟถฮฝ, ฮฟแผตฯฮนฮฝฮตฯ แผฯฯฮฟฮฝฯฮฑฮน ฯฯแฝธฯ แฝฮผแพถฯ แผฮฝ แผฮฝฮดฯฮผฮฑฯฮน ฯฯฮฟฮฒฮฌฯฯฮฝ แผฯฯฮธฮตฮฝ ฮดฮญ ฮตแผฐฯฮนฮฝ ฮปฯฮบฮฟฮน แผ
ฯฯฮฑฮณฮตฯ. 7.16. แผฯแฝธ ฯแฟถฮฝ ฮบฮฑฯฯแฟถฮฝ ฮฑแฝฯแฟถฮฝ แผฯฮนฮณฮฝฯฯฮตฯฮธฮต ฮฑแฝฯฮฟฯฯยท ฮผฮฎฯฮน ฯฯ
ฮปฮปฮญฮณฮฟฯ
ฯฮนฮฝ แผฯแฝธ แผฮบฮฑฮฝฮธแฟถฮฝ ฯฯฮฑฯฯ
ฮปแฝฐฯ แผข แผฯแฝธ ฯฯฮนฮฒฯฮปฯฮฝ ฯแฟฆฮบฮฑ; 7.17. ฮฟแฝฯฯ ฯแพถฮฝ ฮดฮญฮฝฮดฯฮฟฮฝ แผฮณฮฑฮธแฝธฮฝ ฮบฮฑฯฯฮฟแฝบฯ ฮบฮฑฮปฮฟแฝบฯ ฯฮฟฮนฮตแฟ, ฯแฝธ ฮดแฝฒ ฯฮฑฯฯแฝธฮฝ ฮดฮญฮฝฮดฯฮฟฮฝ ฮบฮฑฯฯฮฟแฝบฯ ฯฮฟฮฝฮทฯฮฟแฝบฯ ฯฮฟฮนฮตแฟยท 7.18. ฮฟแฝ ฮดฯฮฝฮฑฯฮฑฮน ฮดฮญฮฝฮดฯฮฟฮฝ แผฮณฮฑฮธแฝธฮฝ ฮบฮฑฯฯฮฟแฝบฯ ฯฮฟฮฝฮทฯฮฟแฝบฯ แผฮฝฮตฮณฮบฮตแฟฮฝ, ฮฟแฝฮดแฝฒ ฮดฮญฮฝฮดฯฮฟฮฝ ฯฮฑฯฯแฝธฮฝ ฮบฮฑฯฯฮฟแฝบฯ ฮบฮฑฮปฮฟแฝบฯ ฯฮฟฮนฮตแฟฮฝ, 7.19. ฯแพถฮฝ ฮดฮญฮฝฮดฯฮฟฮฝ ฮผแฝด ฯฮฟฮนฮฟแฟฆฮฝ ฮบฮฑฯฯแฝธฮฝ ฮบฮฑฮปแฝธฮฝ แผฮบฮบฯฯฯฮตฯฮฑฮน ฮบฮฑแฝถ ฮตแผฐฯ ฯแฟฆฯ ฮฒฮฌฮปฮปฮตฯฮฑฮน. 7.20. แผฯฮฑฮณฮต แผฯแฝธ ฯแฟถฮฝ ฮบฮฑฯฯแฟถฮฝ ฮฑแฝฯแฟถฮฝ แผฯฮนฮณฮฝฯฯฮตฯฮธฮต ฮฑแฝฯฮฟฯฯ. 7.21. ฮแฝ ฯแพถฯ แฝ ฮปฮญฮณฯฮฝ ฮผฮฟฮน ฮฯฯฮนฮต ฮบฯฯฮนฮต ฮตแผฐฯฮตฮปฮตฯฯฮตฯฮฑฮน ฮตแผฐฯ ฯแฝดฮฝ ฮฒฮฑฯฮนฮปฮตฮฏฮฑฮฝ ฯแฟถฮฝ ฮฟแฝฯฮฑฮฝแฟถฮฝ, แผฮปฮปสผ แฝ ฯฮฟฮนแฟถฮฝ ฯแฝธ ฮธฮญฮปฮทฮผฮฑ ฯฮฟแฟฆ ฯฮฑฯฯฯฯ ฮผฮฟฯ
ฯฮฟแฟฆ แผฮฝ ฯฮฟแฟฯ ฮฟแฝฯฮฑฮฝฮฟแฟฯ. 7.22. ฯฮฟฮปฮปฮฟแฝถ แผฯฮฟแฟฆฯฮฏฮฝ ฮผฮฟฮน แผฮฝ แผฮบฮตฮฏฮฝแฟ ฯแฟ แผกฮผฮญฯแพณ ฮฯฯฮนฮต ฮบฯฯฮนฮต, ฮฟแฝ ฯแฟท ฯแฟท แฝฮฝฯฮผฮฑฯฮน แผฯฯฮฟฯฮทฯฮตฯฯฮฑฮผฮตฮฝ, ฮบฮฑแฝถ ฯแฟท ฯแฟท แฝฮฝฯฮผฮฑฯฮน ฮดฮฑฮนฮผฯฮฝฮนฮฑ แผฮพฮตฮฒฮฌฮปฮฟฮผฮตฮฝ, ฮบฮฑแฝถ ฯแฟท ฯแฟท แฝฮฝฯฮผฮฑฯฮน ฮดฯ
ฮฝฮฌฮผฮตฮนฯ ฯฮฟฮปฮปแฝฐฯ แผฯฮฟฮนฮฎฯฮฑฮผฮตฮฝ; 7.23. ฮบฮฑแฝถ ฯฯฯฮต แฝฮผฮฟฮปฮฟฮณฮฎฯฯ ฮฑแฝฯฮฟแฟฯ แฝ
ฯฮน ฮแฝฮดฮญฯฮฟฯฮต แผฮณฮฝฯฮฝ แฝฮผแพถฯยท แผฯฮฟฯฯฯฮตแฟฯฮต แผฯสผ แผฮผฮฟแฟฆ ฮฟแผฑ แผฯฮณฮฑฮถฯฮผฮตฮฝฮฟฮน ฯแฝดฮฝ แผฮฝฮฟฮผฮฏฮฑฮฝ. 7.24. ฮ แพถฯ ฮฟแฝฮฝ แฝ
ฯฯฮนฯ แผฮบฮฟฯฮตฮน ฮผฮฟฯ
ฯฮฟแฝบฯ ฮปฯฮณฮฟฯ
ฯ ฯฮฟฯฯฮฟฯ
ฯ ฮบฮฑแฝถ ฯฮฟฮนฮตแฟ ฮฑแฝฯฮฟฯฯ, แฝฮผฮฟฮนฯฮธฮฎฯฮตฯฮฑฮน แผฮฝฮดฯแฝถ ฯฯฮฟฮฝฮฏฮผแฟณ, แฝ
ฯฯฮนฯ แพ ฮบฮฟฮดฯฮผฮทฯฮตฮฝ ฮฑแฝฯฮฟแฟฆ ฯแฝดฮฝ ฮฟแผฐฮบฮฏฮฑฮฝ แผฯแฝถ ฯแฝดฮฝ ฯฮญฯฯฮฑฮฝ. 7.25. ฮบฮฑแฝถ ฮบฮฑฯฮญฮฒฮท แผก ฮฒฯฮฟฯแฝด ฮบฮฑแฝถ แผฆฮปฮธฮฑฮฝ ฮฟแผฑ ฯฮฟฯฮฑฮผฮฟแฝถ ฮบฮฑแฝถ แผฯฮฝฮตฯ
ฯฮฑฮฝ ฮฟแผฑ แผฮฝฮตฮผฮฟฮน ฮบฮฑแฝถ ฯฯฮฟฯฮญฯฮตฯฮฑฮฝ ฯแฟ ฮฟแผฐฮบฮฏแพณ แผฮบฮตฮฏฮฝแฟ, ฮบฮฑแฝถ ฮฟแฝฮบ แผฯฮตฯฮตฮฝ, ฯฮตฮธฮตฮผฮตฮปฮฏฯฯฮฟ ฮณแฝฐฯ แผฯแฝถ ฯแฝดฮฝ ฯฮญฯฯฮฑฮฝ. 7.26. ฮฮฑแฝถ ฯแพถฯ แฝ แผฮบฮฟฯฯฮฝ ฮผฮฟฯ
ฯฮฟแฝบฯ ฮปฯฮณฮฟฯ
ฯ ฯฮฟฯฯฮฟฯ
ฯ ฮบฮฑแฝถ ฮผแฝด ฯฮฟฮนแฟถฮฝ ฮฑแฝฯฮฟแฝบฯ แฝฮผฮฟฮนฯฮธฮฎฯฮตฯฮฑฮน แผฮฝฮดฯแฝถ ฮผฯฯแฟท, แฝ
ฯฯฮนฯ แพ ฮบฮฟฮดฯฮผฮทฯฮตฮฝ ฮฑแฝฯฮฟแฟฆ ฯแฝดฮฝ ฮฟแผฐฮบฮฏฮฑฮฝ แผฯแฝถ ฯแฝดฮฝ แผฮผฮผฮฟฮฝ. 7.27. ฮบฮฑแฝถ ฮบฮฑฯฮญฮฒฮท แผก ฮฒฯฮฟฯแฝด ฮบฮฑแฝถ แผฆฮปฮธฮฑฮฝ ฮฟแผฑ ฯฮฟฯฮฑฮผฮฟแฝถ ฮบฮฑแฝถ แผฯฮฝฮตฯ
ฯฮฑฮฝ ฮฟแผฑ แผฮฝฮตฮผฮฟฮน ฮบฮฑแฝถ ฯฯฮฟฯฮญฮบฮฟฯฮฑฮฝ ฯแฟ ฮฟแผฐฮบฮฏแพณ แผฮบฮตฮฏฮฝแฟ, ฮบฮฑแฝถ แผฯฮตฯฮตฮฝ, ฮบฮฑแฝถ แผฆฮฝ แผก ฯฯแฟถฯฮนฯ ฮฑแฝฯแฟฯ ฮผฮตฮณฮฌฮปฮท. 7.28. ฮฮฑแฝถ แผฮณฮญฮฝฮตฯฮฟ แฝ
ฯฮต แผฯฮญฮปฮตฯฮตฮฝ แฝ แผธฮทฯฮฟแฟฆฯ ฯฮฟแฝบฯ ฮปฯฮณฮฟฯ
ฯ ฯฮฟฯฯฮฟฯ
ฯ, แผฮพฮตฯฮปฮฎฯฯฮฟฮฝฯฮฟ ฮฟแผฑ แฝฯฮปฮฟฮน แผฯแฝถ ฯแฟ ฮดฮนฮดฮฑฯแฟ ฮฑแฝฯฮฟแฟฆยท 7.29. แผฆฮฝ ฮณแฝฐฯ ฮดฮนฮดฮฌฯฮบฯฮฝ ฮฑแฝฯฮฟแฝบฯ แฝกฯ แผฮพฮฟฯ
ฯฮฏฮฑฮฝ แผฯฯฮฝ ฮบฮฑแฝถ ฮฟแฝฯ แฝกฯ ฮฟแผฑ ฮณฯฮฑฮผฮผฮฑฯฮตแฟฯ ฮฑแฝฯแฟถฮฝ.
10.37. แฝ ฯฮนฮปแฟถฮฝ ฯฮฑฯฮญฯฮฑ แผข ฮผฮทฯฮญฯฮฑ แฝฯแฝฒฯ แผฮผแฝฒ ฮฟแฝฮบ แผฯฯฮนฮฝ ฮผฮฟฯ
แผฮพฮนฮฟฯยท ฮบฮฑแฝถ แฝ ฯฮนฮปแฟถฮฝ ฯ
แผฑแฝธฮฝ แผข ฮธฯ
ฮณฮฑฯฮญฯฮฑ แฝฯแฝฒฯ แผฮผแฝฒ ฮฟแฝฮบ แผฯฯฮนฮฝ ฮผฮฟฯ
แผฮพฮนฮฟฯยท
11.12. แผฯแฝธ ฮดแฝฒ ฯแฟถฮฝ แผกฮผฮตฯแฟถฮฝ แผธฯฮฌฮฝฮฟฯ
ฯฮฟแฟฆ ฮฒฮฑฯฯฮนฯฯฮฟแฟฆ แผฯฯ แผฯฯฮน แผก ฮฒฮฑฯฮนฮปฮตฮฏฮฑ ฯแฟถฮฝ ฮฟแฝฯฮฑฮฝแฟถฮฝ ฮฒฮนฮฌฮถฮตฯฮฑฮน, ฮบฮฑแฝถ ฮฒฮนฮฑฯฯฮฑแฝถ แผฯฯฮฌฮถฮฟฯ
ฯฮนฮฝ ฮฑแฝฯฮฎฮฝ.
11.27. ฮ ฮฌฮฝฯฮฑ ฮผฮฟฮน ฯฮฑฯฮตฮดฯฮธฮท แฝฯแฝธ ฯฮฟแฟฆ ฯฮฑฯฯฯฯ ฮผฮฟฯ
, ฮบฮฑแฝถ ฮฟแฝฮดฮตแฝถฯ แผฯฮนฮณฮนฮฝฯฯฮบฮตฮน ฯแฝธฮฝ ฯ
แผฑแฝธฮฝ ฮตแผฐ ฮผแฝด แฝ ฯฮฑฯฮฎฯ, ฮฟแฝฮดแฝฒ ฯแฝธฮฝ ฯฮฑฯฮญฯฮฑ ฯฮนฯ แผฯฮนฮณฮนฮฝฯฯฮบฮตฮน ฮตแผฐ ฮผแฝด แฝ ฯ
แผฑแฝธฯ ฮบฮฑแฝถ แพง แผแฝฐฮฝ ฮฒฮฟฯฮปฮทฯฮฑฮน แฝ ฯ
แผฑแฝธฯ แผฯฮฟฮบฮฑฮปฯฯฮฑฮน.
18.10. แฝฯแพถฯฮต ฮผแฝด ฮบฮฑฯฮฑฯฯฮฟฮฝฮฎฯฮทฯฮต แผฮฝแฝธฯ ฯแฟถฮฝ ฮผฮนฮบฯแฟถฮฝ ฯฮฟฯฯฯฮฝ, ฮปฮญฮณฯ ฮณแฝฐฯ แฝฮผแฟฮฝ แฝ
ฯฮน ฮฟแผฑ แผฮณฮณฮตฮปฮฟฮน ฮฑแฝฯแฟถฮฝ แผฮฝ ฮฟแฝฯฮฑฮฝฮฟแฟฯ ฮดฮนแฝฐ ฯฮฑฮฝฯแฝธฯ ฮฒฮปฮญฯฮฟฯ
ฯฮน ฯแฝธ ฯฯฯฯฯฯฮฟฮฝ ฯฮฟแฟฆ ฯฮฑฯฯฯฯ ฮผฮฟฯ
ฯฮฟแฟฆ แผฮฝ ฮฟแฝฯฮฑฮฝฮฟแฟฯ.
18.20. ฮฟแฝ ฮณฮฌฯ ฮตแผฐฯฮนฮฝ ฮดฯฮฟ แผข ฯฯฮตแฟฯ ฯฯ
ฮฝฮทฮณฮผฮญฮฝฮฟฮน ฮตแผฐฯ ฯแฝธ แผฮผแฝธฮฝ แฝฮฝฮฟฮผฮฑ, แผฮบฮตแฟ ฮตแผฐฮผแฝถ แผฮฝ ฮผฮญฯแฟณ ฮฑแฝฯแฟถฮฝ.
19.6. แฝฅฯฯฮต ฮฟแฝฮบฮญฯฮน ฮตแผฐฯแฝถฮฝ ฮดฯฮฟ แผฮปฮปแฝฐ ฯแฝฐฯฮพ ฮผฮฏฮฑยท แฝ ฮฟแฝฮฝ แฝ ฮธฮตแฝธฯ ฯฯ
ฮฝฮญฮถฮตฯ
ฮพฮตฮฝ แผฮฝฮธฯฯฯฮฟฯ ฮผแฝด ฯฯฯฮนฮถฮญฯฯ.
19.11. แฝ ฮดแฝฒ ฮตแผถฯฮตฮฝ ฮฑแฝฯฮฟแฟฯ ฮแฝ ฯฮฌฮฝฯฮตฯ ฯฯฯฮฟแฟฆฯฮน ฯแฝธฮฝ ฮปฯฮณฮฟฮฝ, แผฮปฮปสผ ฮฟแผทฯ ฮดฮญฮดฮฟฯฮฑฮน. 19.12. ฮตแผฐฯแฝถฮฝ ฮณแฝฐฯ ฮตแฝฮฝฮฟแฟฆฯฮฟฮน ฮฟแผตฯฮนฮฝฮตฯ แผฮบ ฮบฮฟฮนฮปฮฏฮฑฯ ฮผฮทฯฯแฝธฯ แผฮณฮตฮฝฮฝฮฎฮธฮทฯฮฑฮฝ ฮฟแฝฯฯฯ, ฮบฮฑแฝถ ฮตแผฐฯแฝถฮฝ ฮตแฝฮฝฮฟแฟฆฯฮฟฮน ฮฟแผตฯฮนฮฝฮตฯ ฮตแฝฮฝฮฟฯ
ฯฮฏฯฮธฮทฯฮฑฮฝ แฝฯแฝธ ฯแฟถฮฝ แผฮฝฮธฯฯฯฯฮฝ, ฮบฮฑแฝถ ฮตแผฐฯแฝถฮฝ ฮตแฝฮฝฮฟแฟฆฯฮฟฮน ฮฟแผตฯฮนฮฝฮตฯ ฮตแฝฮฝฮฟฯฯฮนฯฮฑฮฝ แผฮฑฯ
ฯฮฟแฝบฯ ฮดฮนแฝฐ ฯแฝดฮฝ ฮฒฮฑฯฮนฮปฮตฮฏฮฑฮฝ ฯแฟถฮฝ ฮฟแฝฯฮฑฮฝแฟถฮฝ. แฝ ฮดฯ
ฮฝฮฌฮผฮตฮฝฮฟฯ ฯฯฯฮตแฟฮฝ ฯฯฯฮตฮฏฯฯ.
19.17. แฝ ฮดแฝฒ ฮตแผถฯฮตฮฝ ฮฑแฝฯแฟท ฮคฮฏ ฮผฮต แผฯฯฯแพทฯ ฯฮตฯแฝถ ฯฮฟแฟฆ แผฮณฮฑฮธฮฟแฟฆ; ฮตแผทฯ แผฯฯแฝถฮฝ แฝ แผฮณฮฑฮธฯฯยท ฮตแผฐ ฮดแฝฒ ฮธฮญฮปฮญฮนฯ ฮตแผฐฯ ฯแฝดฮฝ ฮถฯแฝดฮฝ ฮตแผฐฯฮตฮปฮธฮตแฟฮฝ, ฯฮฎฯฮตฮน ฯแฝฐฯ แผฮฝฯฮฟฮปฮฌฯ.
20.28. แฝฅฯฯฮตฯ แฝ ฯ
แผฑแฝธฯ ฯฮฟแฟฆ แผฮฝฮธฯฯฯฮฟฯ
ฮฟแฝฮบ แผฆฮปฮธฮตฮฝ ฮดฮนฮฑฮบฮฟฮฝฮทฮธแฟฮฝฮฑฮน แผฮปฮปแฝฐ ฮดฮนฮฑฮบฮฟฮฝแฟฯฮฑฮน ฮบฮฑแฝถ ฮดฮฟแฟฆฮฝฮฑฮน ฯแฝดฮฝ ฯฯ
ฯแฝดฮฝ ฮฑแฝฯฮฟแฟฆ ฮปฯฯฯฮฟฮฝ แผฮฝฯแฝถ ฯฮฟฮปฮปแฟถฮฝ.
22.24. ฮปฮญฮณฮฟฮฝฯฮตฯ ฮฮนฮดฮฌฯฮบฮฑฮปฮต, ฮฯฯ
ฯแฟฯ ฮตแผถฯฮตฮฝ แผฮฌฮฝ ฯฮนฯ แผฯฮฟฮธฮฌฮฝแฟ ฮผแฝด แผฯฯฮฝ ฯฮญฮบฮฝฮฑ, แผฯฮนฮณฮฑฮผฮฒฯฮตฯฯฮตฮน แฝ แผฮดฮตฮปฯแฝธฯ ฮฑแฝฯฮฟแฟฆ ฯแฝดฮฝ ฮณฯ
ฮฝฮฑแฟฮบฮฑ ฮฑแฝฯฮฟแฟฆ ฮบฮฑแฝถ แผฮฝฮฑฯฯฮฎฯฮตฮน ฯฯฮญฯฮผฮฑ ฯแฟท แผฮดฮตฮปฯแฟท ฮฑแฝฯฮฟแฟฆ.
22.30. แผฮฝ ฮณแฝฐฯ ฯแฟ แผฮฝฮฑฯฯฮฌฯฮตฮน ฮฟแฝฯฮต ฮณฮฑฮผฮฟแฟฆฯฮนฮฝ ฮฟแฝฯฮต ฮณฮฑฮผฮฏฮถฮฟฮฝฯฮฑฮน, แผฮปฮปสผ แฝกฯ แผฮณฮณฮตฮปฮฟฮน แผฮฝ ฯแฟท ฮฟแฝฯฮฑฮฝแฟท ฮตแผฐฯฮฏฮฝยท
24.15. แฝฯฮฑฮฝ ฮฟแฝฮฝ แผดฮดฮทฯฮต ฯแฝธ ฮฮดฮญฮปฯ
ฮณฮผฮฑ ฯแฟฯ แผฯฮทฮผฯฯฮตฯฯ ฯแฝธ แฟฅฮทฮธแฝฒฮฝ ฮดฮนแฝฐ ฮฮฑฮฝฮนแฝดฮป ฯฮฟแฟฆ ฯฯฮฟฯฮฎฯฮฟฯ
แผฯฯแฝธฯ แผฮฝ ฯฯฯแฟณ แผฮณฮฏแฟณ, แฝ แผฮฝฮฑฮณฮนฮฝฯฯฮบฯฮฝ ฮฝฮฟฮตฮฏฯฯ, 24.16. ฯฯฯฮต ฮฟแผฑ แผฮฝ ฯแฟ แผธฮฟฯ
ฮดฮฑฮฏแพณ ฯฮตฯ
ฮณฮญฯฯฯฮฑฮฝ ฮตแผฐฯ ฯแฝฐ แฝฯฮท,' '. None | 4.4. But he answered, "It is written, \'Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.\'"
4.6. and said to him, "If you are the Son of God, throw yourself down, for it is written, \'He will give his angels charge concerning you.\' and, \'On their hands they will bear you up, So that you don\'t dash your foot against a stone.\'"
5.3. "Blessed are the poor in spirit, For theirs is the Kingdom of Heaven.
5.16. Even so, let your light shine before men; that they may see your good works, and glorify your Father who is in heaven. 5.17. "Don\'t think that I came to destroy the law or the prophets. I didn\'t come to destroy, but to fulfill.
5.19. Whoever, therefore, shall break one of these least commandments, and teach others to do so, shall be called least in the Kingdom of Heaven; but whoever shall do and teach them shall be called great in the Kingdom of Heaven. 5.20. For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into the Kingdom of Heaven. 5.21. "You have heard that it was said to the ancient ones, \'You shall not murder;\' and \'Whoever shall murder shall be in danger of the judgment.\ "5.22. But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. " '5.23. "If therefore you are offering your gift at the altar, and there remember that your brother has anything against you, 5.24. leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. 5.25. Agree with your adversary quickly, while you are with him in the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. 5.26. Most assuredly I tell you, you shall by no means get out of there, until you have paid the last penny. 5.27. "You have heard that it was said, \'You shall not commit adultery;\ '5.28. but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 5.29. If your right eye causes you to stumble, pluck it out and throw it away from you. For it is profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna.
5.30. If your right hand causes you to stumble, cut it off, and throw it away from you: for it is profitable for you that one of your members should perish, and not your whole body be thrown into Gehenna.
5.31. "It was also said, \'Whoever shall put away his wife, let him give her a writing of divorce,\ '
5.32. but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery.
5.33. "Again you have heard that it was said to them of old time, \'You shall not make false vows, but shall perform to the Lord your vows,\ "
5.34. but I tell you, don't swear at all: neither by heaven, for it is the throne of God; " '
5.35. nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King. ' "
5.36. Neither shall you swear by your head, for you can't make one hair white or black. " "
5.37. But let your 'Yes' be 'Yes' and your 'No' be 'no.' Whatever is more than these is of the evil one. " '
5.38. "You have heard that it was said, \'An eye for an eye, and a tooth for a tooth.\ "
5.39. But I tell you, don't resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also. " '5.40. If anyone sues you to take away your coat, let him have your cloak also. 5.41. Whoever compels you to go one mile, go with him two. ' "5.42. Give to him who asks you, and don't turn away him who desires to borrow from you. " '5.43. "You have heard that it was said, \'You shall love your neighbor, and hate your enemy.\ '5.44. But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you, 5.45. that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. ' "5.46. For if you love those who love you, what reward do you have? Don't even the tax collectors do the same? " "5.47. If you only greet your friends, what more do you do than others? Don't even the tax collectors do the same? " '5.48. Therefore you shall be perfect, just as your Father in heaven is perfect.
6.12. Forgive us our debts, as we also forgive our debtors. ' "
7.3. Why do you see the speck that is in your brother's eye, but don't consider the beam that is in your own eye? " "7.4. Or how will you tell your brother, 'Let me remove the speck from your eye;' and behold, the beam is in your own eye? " "7.5. You hypocrite! First remove the beam out of your own eye, and then you can see clearly to remove the speck out of your brother's eye. " '
7.7. "Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you.
7.13. "Enter in by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and many are those who enter in by it. 7.14. How narrow is the gate, and restricted is the way that leads to life! Few are those who find it. 7.15. "Beware of false prophets, who come to you in sheep\'s clothing, but inwardly are ravening wolves. 7.16. By their fruits you will know them. Do you gather grapes from thorns, or figs from thistles? 7.17. Even so, every good tree produces good fruit; but the corrupt tree produces evil fruit. ' "7.18. A good tree can't produce evil fruit, neither can a corrupt tree produce good fruit. " "7.19. Every tree that doesn't grow good fruit is cut down, and thrown into the fire. " '7.20. Therefore, by their fruits you will know them. ' "7.21. Not everyone who says to me, 'Lord, Lord,' will enter into the Kingdom of Heaven; but he who does the will of my Father who is in heaven. " "7.22. Many will tell me in that day, 'Lord, Lord, didn't we prophesy in your name, in your name cast out demons, and in your name do many mighty works?' " "7.23. Then I will tell them, 'I never knew you. Depart from me, you who work iniquity.' " '7.24. "Everyone therefore who hears these words of mine, and does them, I will liken him to a wise man, who built his house on a rock. ' "7.25. The rain came down, the floods came, and the winds blew, and beat on that house; and it didn't fall, for it was founded on the rock. " "7.26. Everyone who hears these words of mine, and doesn't do them will be like a foolish man, who built his house on the sand. " '7.27. The rain came down, the floods came, and the winds blew, and beat on that house; and it fell -- and great was its fall." 7.28. It happened, when Jesus had finished saying these things, that the multitudes were astonished at his teaching, 7.29. for he taught them with authority, and not like the scribes. ' "
10.37. He who loves father or mother more than me is not worthy of me; and he who loves son or daughter more than me isn't worthy of me. " '
11.12. From the days of John the Baptizer until now, the Kingdom of Heaven suffers violence, and the violent take it by force.
11.27. All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son, and he to whom the Son desires to reveal him. ' "
18.10. See that you don't despise one of these little ones, for I tell you that in heaven their angels always see the face of my Father who is in heaven. " '
18.20. For where two or three are gathered together in my name, there I am in the midst of them."
19.6. So that they are no more two, but one flesh. What therefore God has joined together, don\'t let man tear apart."
19.11. But he said to them, "Not all men can receive this saying, but those to whom it is given. 19.12. For there are eunuchs who were born that way from their mother\'s womb, and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the Kingdom of Heaven\'s sake. He who is able to receive it, let him receive it."
19.17. He said to him, "Why do you call me good? No one is good but one, that is, God. But if you want to enter into life, keep the commandments."
20.28. even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many."
22.24. saying, "Teacher, Moses said, \'If a man dies, having no children, his brother shall marry his wife, and raise up seed for his brother.\ "
22.30. For in the resurrection they neither marry, nor are given in marriage, but are like God's angels in heaven. " '
24.15. "When, therefore, you see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand), 24.16. then let those who are in Judea flee to the mountains. ' '. None |
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68. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข Exegesis โข exegetical work
Found in books: Erler et al (2021) 164; Motta and Petrucci (2022) 104
| 382d. they lay it away and guard it, unseen and untouched. But the robes of Isis they use many times over; for in use those things that are perceptible and ready at hand afford many disclosures of themselves and opportunities to view them as they are changed about in various ways. But the apperception of the conceptual, the pure, and the simple, shining through the soul like a flash of lightning, affords an opportunity to touch and see it but once. For this reason Plato and Aristotle call this part of philosophy the epoptic or mystic part, inasmuch as those who have passed beyond these conjectural and confused matters of all sorts by means of Reason proceed by leaps and bounds to that primary, simple, and immaterial principle;''. None |
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69. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Exegesis, exegetical, interpretation of Scripture โข Exegesis, figurative โข Exegesis, in Clement of Alexandria โข exegesis โข exegesis, of Paul โข exegetical debates/conversations
Found in books: Boulluec (2022) 350, 351, 459; Brooke et al (2008) 155, 156, 157, 158, 161, 162, 163, 164, 169, 173, 176, 177, 179, 180; Ruzer (2020) 220; Werline et al. (2008) 119; ฤernuลกkovรก (2016) 5, 73, 76, 132, 158, 287, 332
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70. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข Exegete โข exegesis
Found in books: Bricault and Bonnet (2013) 73; Erler et al (2021) 159
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71. Apuleius, The Golden Ass, 11.23 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: โข Allegory, allegorical exegesis โข exegesis
Found in books: Corrigan and Rasimus (2013) 346; Werline et al. (2008) 100
| 11.23. This done, I gave charge to certain of my companions to buy liberally whatever was necessary and appropriate. Then the priest brought me to the baths nearby, accompanied with all the religious sort. He, demanding pardon of the goddess, washed me and purified my body according to custom. After this, when no one approached, he brought me back again to the temple and presented me before the face of the goddess. He told me of certain secret things that it was unlawful to utter, and he commanded me, and generally all the rest, to fast for the space of ten continual days. I was not allowed to eat any beast or drink any wine. These strictures I observed with marvelous continence. Then behold, the day approached when the sacrifice was to be made. And when night came there arrived on every coast a great multitude of priests who, according to their order, offered me many presents and gifts. Then all the laity and profane people were commanded to depart. When they had put on my back a linen robe, they brought me to the most secret and sacred place of all the temple. You will perhaps ask (o studious reader) what was said and done there. Verily I would tell you if it were lawful for me to tell. You would know if it were appropriate for you to hear. But both your ears and my tongue shall incur similar punishment for rash curiosity. However, I will content your mind for this present time, since it is perhaps somewhat religious and given to devotion. Listen therefore and believe it to be true. You shall understand that I approached near to Hell, and even to the gates of Proserpina. After I was brought through all the elements, I returned to my proper place. About midnight I saw the sun shine, and I saw likewise the celestial and infernal gods. Before them I presented myself and worshipped them. Behold, now have I told you something which, although you have heard it, it is necessary for you to conceal. This much have I declared without offence for the understanding of the profane.''. None |
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72. Clement of Alexandria, Excerpts From Theodotus, 6.1, 7.3, 19.2 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: โข Exegesis, allegorical โข Exegesis, in Clement of Alexandria โข Exegesis, in gnosticism โข exegesis โข exegetical debates/conversations, methods
Found in books: Boulluec (2022) 344, 423; Hirsch-Luipold (2022) 182; Werline et al. (2008) 94; ฤernuลกkovรก (2016) 164, 265, 270, 279, 280, 281, 282, 283, 284, 286, 287
| 6.1. The verse, 'In the beginning was the Logos and the Logos was with God and the Logos was God' the Valentinians understand thus, for they say that the 'beginning' is the 'Only Begotten' and that he is also called God, as also in the verses which immediately follow it explains that he is God, for it says, 'The Only-Begotten God who is in the bosom of the Father, he has declared him.' Now they say that the Logos in the beginning, that is to say in the Only-Begotten, in the Mind and the Truth, indicates the Christ, the Logos and the Life. Wherefore he also appropriately calls God him who is in God, the Mind. 'That which came into being in him,' the Logos, 'was Life,' the Companion. Therefore the Lord also says, 'I am the Life.'" "
7.3. Therefore, the Father, being unknown, wished to be known to the Aeons, and through his own thought, as if he had known himself, he put forth the Only-Begotten, the spirit of Knowledge which is in Knowledge. So he too who came forth from Know ledge, that is, from the Father's Thought, became Knowledge, that is, the Son, because 'through' the Son the Father was known.' But the Spirit of Love has been mingled with the Spirit of Knowledge, as the Father with the Son, and Thought with Truth, having proceeded from Truth as Knowledge from Thought. And he who remained ' Only-Begotten Son in the bosom of the Father' explains Thought to the Aeons through Knowledge, just as if he had also been put forth from his bosom; but him who appeared here, the Apostle no longer calls ' Only Begotten,' but ' as Only-Begotten, Glory as of an Only-Begotten.' This is because being one and the same, Jesus is the' First-Born' in creation, but in the Pleroma is 'Only- Begotten.' But he is the same, being to each place such as can be contained in it. And he who descended is never divided from him who remained. For the Apostle says, 'For he who ascended is the same as he who descended.' And they call the Creator, the image of the Only-Begotten. Therefore even the works of the image are the same and therefore the Lord, having made the dead whom he raised an image of the spiritual resurrection, raised them not so that their flesh was incorruptible but as if they were going to die again." "
19.2. 'And the Logos became flesh' not only by becoming man at his Advent on earth, but also 'at the beginning' the essential Logos became a son by circumscription and not in essence. And again he became flesh when he acted through the prophets. And the Saviour is called an offspring of the essential Logos; therefore, 'in the beginning was the Logos and the Logos was with God' and 'that which came into existence in him was life' and life is the Lord. And when Paul says, 'Put on the new man created according to God' it is as if he said, Believe on him who was 'created' by God, 'according to God,' that is, the Logos in God. And 'created according to God' can refer to the end of advance which man will reach, as does. . . he rejected the end for which he was created. And in other passages he speaks still more plainly and distinctly: 'Who is an image of the invisible God'; then he goes on, 'First-Born of all creation.' For he calls the Logos of the essential Logos 'an image of the invisible God,' but 'First-Born of all creation.' Having been begotten without passion he became the creator and progenitor of all creation and substance, for by him the Father made all things. Wherefore it is also said that he 'received the form of a servant,' which refers not only to his flesh at the advent, but also to his substance, which he derived from its underlying reality, for substance is a slave, inasmuch as it is passive and subordinate to the active and dominating, cause." "27. The priest on entering within the second veil removed the plate at the altar of incense, and entered himself in silence with the Name engraved upon his heart, indicating the laying aside of the body which has become pure like the golden plate and bright through purification. . . the putting away as it were of the soul's body on which was stamped the lustre of piety, by which he was recognized by the Principalities and Powers as, having put on the Name. Now he discards this body, the plate which had become light, within the second veil, that is, in the rational sphere the second complete veil of the universe, at the altar of incense, that is, with the angels who are the ministers of prayers carried aloft. Now the soul, stripped by the power of him who has knowledge, as if it had become a body of the power, passes into the spiritual realm and becomes now truly rational and high priestly, so that it might now be animated, so to speak, directly by the Logos, just as the archangels became the high-priests of the angels, and the First-Created the high- priests of the archangels. But where is there a right judgment of Scripture and doctrine for that soul which has become pure, and where is it granted to see God 'face to face'? Thus, having transcended the angelic teaching and the Name taught in Scripture, it comes to the knowledge and comprehension of the facts. It is no longer a bride but has become a Logos and rests with the bridegroom together with the First-Called and First- Created, who are friends by love, sons by instruction and obedience, and brothers by community of origin. So that it belonged to the dispensation to wear the plate and to continue the pursuit of knowledge, but the work of power was that man becomes the bearer of God, being controlled directly by the Lord and becoming, as it were, his body."". None |
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73. Irenaeus, Refutation of All Heresies, 1.1.1, 1.3.1, 1.3.5, 1.7.5, 1.8.1-1.8.4, 1.9.2, 1.10.2-1.10.3, 2.10.1, 2.27.2-2.27.3, 2.28.2-2.28.3, 2.28.6, 3.11.9, 3.12.12, 3.21.5, 3.24.1-3.24.2, 5.8.3, 5.30.1 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: โข Exegesis, allegorical โข Exegesis, figurative โข Exegesis, in Clement of Alexandria โข Exegesis, in Irenaeus โข Exegesis, in Valentianianism โข Exegesis, in gnosticism โข Exegesis, literal โข Irenaeus, criticism of gnostic exegesis โข Irenaeus, criticism of heretical exegesis generally โข John Chrysostom, biblical exegesis โข exegesis โข exegetical debates/conversations, methods
Found in books: Boulluec (2022) 117, 118, 134, 135, 136, 223, 226, 227, 228, 229, 230, 231, 232, 235, 237, 241, 243, 244, 245, 250, 252, 253, 255, 256, 257, 258, 259, 260, 261, 262, 263, 351, 425, 431, 432, 458, 459; Despotis and Lohr (2022) 430; Monnickendam (2020) 74; Osborne (2001) 172, 173, 174, 175; ฤernuลกkovรก (2016) 130, 279
| 1.1.1. THEY maintain, then, that in the invisible and ineffable heights above there exists a certain perfect, pre-existent AEon, whom they call Proarche, Propator, and Bythus, and describe as being invisible and incomprehensible. Eternal and unbegotten, he remained throughout innumerable cycles of ages in profound serenity and quiescence. There existed along with him Ennoea, whom they also call Charis and Sige. At last this Bythus determined to send forth from himself the beginning of all things, and deposited this production (which he had resolved to bring forth) in his contemporary Sige, even as seed is deposited in the womb. She then, having received this seed, and becoming pregt, gave birth to Nous, who was both similar and equal to him who had produced him, and was alone capable of comprehending his father's greatness. This Nous they call also Monogenes, and Father, and the Beginning of all Things. Along with him was also produced Aletheia; and these four constituted the first and first-begotten Pythagorean Tetrad, which they also denominate the root of all things. For there are first Bythus and Sige, and then Nous and Aletheia. And Monogenes, perceiving for what purpose he had been produced, also himself sent forth Logos and Zoe, being the father of all those who were to come after him, and the beginning and fashioning of the entire Pleroma. By the conjunction of Logos and Zoo were brought forth Anthropos and Ecclesia; and thus was formed the first-begotten Ogdoad, the root and substance of all things, called among them by four names, viz., Bythus, and Nous, and Logos, and Anthropos. For each of these is masculo-feminine, as follows: Propator was united by a conjunction with his Ennoea; then Monogenes, that is Nous, with Aletheia; Logos with Zoe, and Anthropos with Ecclesia." '
1.3.1. Such, then, is the account they give of what took place within the Pleroma; such the calamities that flowed from the passion which seized upon the AEon who has been named, and who was within a little of perishing by being absorbed in the universal substance, through her inquisitive searching after the Father; such the consolidation of that AEon from her condition of agony by Horos, and Stauros, and Lytrotes, and Carpistes, and Horothetes, and Metagoges. Such also is the account of the generation of the later AEons, namely of the first Christ and of the Holy Spirit, both of whom were produced by the Father after the repentance of Sophia, and of the second Christ (whom they also style Saviour), who owed his being to the joint contributions of the AEons. They tell us, however, that this knowledge has not been openly divulged, because all are not capable of receiving it, but has been mystically revealed by the Saviour through means of parables to those qualified for understanding it. This has been done as follows. The thirty AEons are indicated (as we have already remarked) by the thirty years during which they say the Saviour performed no public act, and by the parable of the labourers in the vineyard. Paul also, they affirm, very clearly and frequently names these AEons, and even goes so far as to preserve their order, when he says, "To all the generations of the AEons of the AEon." Nay, we ourselves, when at the giving of thanks we pronounce the words, "To AEons of AEons" (for ever and ever), do set forth these AEons. And, in fine, wherever the words AEon or AEons occur, they at once refer them to these beings.
1.3.5. They show, further, that that Horos of theirs, whom they call by a variety of names, has two faculties,--the one of supporting, and the other of separating; and in so far as he supports and sustains, he is Stauros, while in so far as he divides and separates, he is Horos. They then represent the Saviour as having indicated this twofold faculty: first, the sustaining power, when He said, "Whosoever doth not bear his cross (Stauros), and follow after me, cannot be my disciple;" and again, "Taking up the cross follow me;" but the separating power when He said, "I came not to send peace, but a word." They also maintain that John indicated the same thing when he said, "The fan is in His hand, and He will thoroughly purge the floor, and will gather the wheat into His garner; but the chaff He will burn with fire unquenchable." By this declaration He set forth the faculty of Horos. For that fan they explain to be the cross (Stauros), which consumes, no doubt, all material objects, as fire does chaff, but it purifies all them that are saved, as a fan does wheat. Moreover, they affirm that the Apostle Paul himself made mention of this cross in the following words: "The doctrine of the cross is to them that perish foolishness, but to us who are saved it is the power of God." And again: "God forbid that I should glory in anything save in the cross of Christ, by whom the world is crucified to me, and I unto the world."
1.7.5. They conceive, then, of three kinds of men, spiritual, material, and animal, represented by Cain, Abel, and Seth. These three natures are no longer found in one person, but constitute various kinds of men. The material goes, as a matter of course, into corruption. The animal, if it make choice of the better part, finds repose in the intermediate place; but if the worse, it too shall pass into destruction. But they assert that the spiritual principles which have been sown by Achamoth, being disciplined and nourished here from that time until now in righteous souls (because when given forth by her they were yet but weak), at last attaining to perfection, shall be given as brides to the angels of the Saviour, while their animal souls of necessity rest for ever with the Demiurge in the intermediate place. And again subdividing the animal souls themselves, they say that some are by nature good, and others by nature evil. The good are those who become capable of receiving the spiritual seed; the evil by nature are those who are never able to receive that seed.' "
1.8.1. Such, then, is their system, which neither the prophets announced, nor the Lord taught, nor the apostles delivered, but of which they boast that beyond all others they have a perfect knowledge. They gather their views from other sources than the Scriptures; and, to use a common proverb, they strive to weave ropes of sand, while they endeavour to adapt with an air of probability to their own peculiar assertions the parables of the Lord, the sayings of the prophets, and the words of the apostles, in order that their scheme may not seem altogether without support. In doing so, however, they disregard the order and the connection of the Scriptures, and so far as in them lies, dismember and destroy the truth. By transferring passages, and dressing them up anew, and making one thing out of another, they succeed in deluding many through their wicked art in adapting the oracles of the Lord to their opinions. Their manner of acting is just as if one, when a beautiful image of a king has been constructed by some skilful artist out of precious jewels, should then take this likeness of the man all to pieces, should rearrange the gems, and so fit them together as to make them into the form of a dog or of a fox, and even that but poorly executed; and should then maintain and declare that this was the beautiful image of the king which the skilful artist constructed, pointing to the jewels which had been admirably fitted together by the first artist to form the image of the king, but have been with bad effect transferred by the latter one to the shape of a dog, and by thus exhibiting the jewels, should deceive the ignorant who had no conception what a king's form was like, and persuade them that that miserable likeness of the fox was, in fact, the beautiful image of the king. In like manner do these persons patch together old wives' fables, and then endeavour, by violently drawing away from their proper connection, words, expressions, and parables whenever found, to adapt the oracles of God to their baseless fictions. We have already stated how far they proceed in this way with respect to the interior of the Pleroma." '1.8.2. Then, again, as to those things outside of their Pleroma, the following are some specimens of what they attempt to accommodate out of the Scriptures to their opinions. They affirm that the Lord came in the last times of the world to endure suffering, for this end, that He might indicate the passion which occurred to the last of the AEons, and might by His own end announce the cessation of that disturbance which had risen among the AEons. They maintain, further, that that girl of twelve years old, the daughter of the ruler of the synagogue, to whom the Lord approached and raised her from the dead, was a type of Achamoth, to whom their Christ, by extending himself, imparted shape, and whom he led anew to the perception of that light which had forsaken her. And that the Saviour appeared to her when she lay outside of the Pleroma as a kind of abortion, they affirm Paul to have declared in his Epistle to the Corinthians in these words, "And last of all, He appeared to me also, as to one born out of due time." Again, the coming of the Saviour with His attendants to Achamoth is declared in like manner by him in the same Epistle, when he says, "A woman ought to have a veil upon her head, because of the angels." Now, that Achamoth, when the Saviour came to her, drew a veil over herself through modesty, Moses rendered manifest when he put a veil upon his face. Then, also, they say that the passions which she endured were indicated by the Lord upon the cross. Thus, when He said, "My God, my God, why hast Thou forsaken Me?" He simply showed that Sophia was deserted by the light, and was restrained by Horos from making any advance forward. Her anguish, again, was indicated when He said, "My soul is exceeding sorrowful, even unto death;" her fear by the words, "Father, if it be possible, let this cup pass from Me;" and her perplexity, too, when He said, "And what I shall say, I know not." 1.8.3. And they teach that He pointed out the three kinds of men as follows: the material, when He said to him that asked Him, "Shall I follow Thee?" "The Son of man hath not where to lay His head;"-- the animal, when He said to him that declared, "I will follow Thee, but suffer me first to bid them farewell that are in my house," "No man, putting his hand to the plough, and looking back, is fit for the kingdom of heaven" (for this man they declare to be of the intermediate class, even as they do that other who, though he professed to have wrought a large amount of righteousness, yet refused to follow Him, and was so overcome by the love of riches, as never to reach perfection)--this one it pleases them to place in the animal class;--the spiritual, again, when He said, "Let the dead bury their dead, but go thou and preach the kingdom of God," and when He said to Zaccheus the publican, "Make haste, and come down, for to-day I must abide in thine house"--for these they declared to have belonged to the spiritual class. Also the parable of the leaven which the woman is described as having hid in three measures of meal, they declare to make manifest the three classes. For, according to their teaching, the woman represented Sophia; the three measures of meal, the three kinds of men-- spiritual, animal, and material; while the leaven denoted the Saviour Himself. Paul, too, very plainly set forth the material, animal, and spiritual, saying in one place, "As is the earthy, such are they also that are earthy;" and in another place, "But the animal man receiveth not the things of the Spirit;" and again: "He that is spiritual judgeth all things." And this, "The animal man receiveth not the things of the Spirit," they affirm to have been spoken concerning the Demiurge, who, as being animal, knew neither his mother who was spiritual, nor her seed, nor the AEons in the Pleroma. And that the Saviour received first-fruits of those whom He was to save, Paul declared when he said, "And if the first-fruits be holy, the lump is also holy," teaching that the expression "first- fruits" denoted that which is spiritual, but that "the lump" meant us, that is, the animal Church, the lump of which they say He assumed, and blended it with Himself, inasmuch as He is "the leaven." 1.8.4. Moreover, that Achamoth wandered beyond the Pleroma, and received form from Christ, and was sought after by the Saviour, they declare that He indicated when He said, that He had come after that sheep which was gone astray. For they explain the wandering sheep to mean their mother, by whom they represent the Church as having been sown. The wandering itself denotes her stay outside of the Pleroma in a state of varied passion, from which they maintain that matter derived its origin. The woman, again, who sweeps the house and finds the piece of money, they declare to denote the Sophia above, who, having lost her enthymesis, afterwards recovered it, on all things being purified by the advent of the Saviour. Wherefore this substance also, according to them, was reinstated in Pleroma. They say, too, that Simeon, "who took Christ into his arms, and gave thanks to God, and said, Lord, now lettest Thou Thy servant depart in peace, according to Thy word," was a type of the Demiurge, who, on the arrival of the Saviour, learned his own change of place, and gave thanks to Bythus. They also assert that by Anna, who is spoken of in the gospel as a prophetess, and who, after living seven years with her husband, passed all the rest of her life in widowhood until she saw the Saviour, and recognised Him, and spoke of Him to all, was most plainly indicated Achamoth, who, having for a little while looked upon the Saviour with His associates, and dwelling all the rest of the time in the intermediate place, waited for Him till He should come again, and restore her to her proper consort. Her name, too, was indicated by the Saviour, when He said, "Yet wisdom is justified by her children." This, too, was done by Paul in these words," But we speak wisdom among them that are perfect." They declare also that Paul has referred to the conjunctions within the Pleroma, showing them forth by means of one; for, when writing of the conjugal union in this life, he expressed himself thus: "This is a great mystery, but I speak concerning Christ and the Church."
1.9.2. The fallacy, then, of this exposition is manifest. For when John, proclaiming one God, the Almighty, and one Jesus Christ, the Only-begotten, by whom all things were made, declares that this was the Son of God, this the Only-begotten, this the Former of all things, this the true Light who enlighteneth every man this the Creator of the world, this He that came to His own, this He that became flesh and dwelt among us,--these men, by a plausible kind of exposition, perverting these statements, maintain that there was another Monogenes, according to production, whom they also style Arche. They also maintain that there was another Saviour, and another Logos, the son of Monogenes, and another Christ produced for the re-establishment of the Pleroma. Thus it is that, wresting from the truth every one of the expressions which have been cited, and taking a bad advantage of the names, they have transferred them to their own system; so that, according to them, in all these terms John makes no mention of the Lord Jesus Christ. For if he has named the Father, and Charis, and Monogenes, and Aletheia, and Logos, and Zoe, and Anthropos, and Ecclesia, according to their hypothesis, he has, by thus speaking, referred to the primary Ogdoad, in which there was as yet no Jesus, and no Christ, the teacher of John. But that the apostle did not speak concerning their conjunctions, but concerning our Lord Jesus Christ, whom he also acknowledges as the Word of God, he himself has made evident. For, summing up his statements respecting the Word previously mentioned by him, he further declares, "And the Word was made flesh, and dwelt among us." But, according to their hypothesis, the Word did not become flesh at all, inasmuch as He never went outside of the Pleroma, but that Saviour became flesh who was formed by a special dispensation out of all the AEons, and was of later date than the Word.
1.10.2. As I have already observed, the Church, having received this preaching and this faith, although scattered throughout the whole world, yet, as if occupying but one house, carefully preserves it. She also believes these points of doctrine just as if she had but one soul, and one and the same heart, and she proclaims them, and teaches them, and hands them down, with perfect harmony, as if she possessed only one mouth. For, although the languages of the world are dissimilar, yet the import of the tradition is one and the same. For the Churches which have been planted in Germany do not believe or hand down anything different, nor do those in Spain, nor those in Gaul, nor those in the East, nor those in Egypt, nor those in Libya, nor those which have been established in the central regions of the world. But as the sun, that creature of God, is one and the same throughout the whole world, so also the preaching of the truth shineth everywhere, and enlightens all men that are willing to come to a knowledge of the truth. Nor will any one of the rulers in the Churches, however highly gifted he may be in point of eloquence, teach doctrines different from these (for no one is greater than the Master); nor, on the other hand, will he who is deficient in power of expression inflict injury on the tradition. For the faith being ever one and the same, neither does one who is able at great length to discourse regarding it, make any addition to it, nor does one, who can say but little diminish it. 1.10.3. It does not follow because men are endowed with greater and less degrees of intelligence, that they should therefore change the subject-matter of the faith itself, and should conceive of some other God besides Him who is the Framer, Maker, and Preserver of this universe, (as if He were not sufficient for them), or of another Christ, or another Only-begotten. But the fact referred to simply implies this, that one may more accurately than another bring out the meaning of those things which have been spoken in parables, and accommodate them to the general scheme of the faith; and explain with special clearness the operation and dispensation of God connected with human salvation; and show that God manifested longsuffering in regard to the apostasy of the angels who transgressed, as also with respect to the disobedience of men; and set forth why it is that one and the same God has made some things temporal and some eternal, some heavenly and others earthly; and understand for what reason God, though invisible, manifested Himself to the prophets not under one form, but differently to different individuals; and show why it was that more covets than one were given to mankind; and teach what was the special character of each of these covets; and search out for what reason "God hath concluded every man in unbelief, that He may have mercy upon all;" and gratefully describe on what account the Word of God became flesh and suffered; and relate why the advent of the Son of God took place in these last times, that is, in the end, rather than in the beginning of the world; and unfold what is contained in the Scriptures concerning the end itself, and things to come; and not be silent as to how it is that God has made the Gentiles, whose salvation was despaired of, fellow-heirs, and of the same body, and partakers with the saints; and discourse how it is that "this mortal body shall put on immortality, and this corruptible shall put on incorruption;" and proclaim in what sense God says, "\'That is a people who was not a people; and she is beloved who was not beloved;" and in what sense He says that "more are the children of her that was desolate, than of her who possessed a husband." For in reference to these points, and others of a like nature, the apostle exclaims: "Oh! the depth of the riches both of the wisdom and knowledge of God; how unsearchable are His judgments, and His ways past finding out!" But the superior skill spoken of is not found in this, that any one should, beyond the Creator and Framer of the world, conceive of the Enthymesis of an erring AEon, their mother and his, and should thus proceed to such a pitch of blasphemy; nor does it consist in this, that he should again falsely imagine, as being above this fancied being, a Pleroma at one time supposed to contain thirty, and at another time an innumerable tribe of AEons, as these teachers who are destitute of truly divine wisdom maintain; while the Catholic Church possesses one and the same faith throughout the whole world, as we have already said.
2.10.1. It is therefore in the highest degree irrational, that we should take no account of Him who is truly God, and who receives testimony from all, while we inquire whether there is above Him that other being who really has no existence, and has never been proclaimed by any one. For that nothing has been clearly spoken regarding Him, they themselves furnish testimony; for since they, with wretched success, transfer to that being who has been conceived of by them, those parables of Scripture which, whatever the form in which they have been spoken, are sought after for this purpose, it is manifest that they now generate another god, who was never previously sought after. For by the fact that they thus endeavour to explain ambiguous passages of Scripture (ambiguous, however, not as if referring to another god, but as regards the dispensations of the true God), they have constructed another god, weaving, as I said before, ropes of sand, and affixing a more important to a less important question. For no question can be solved by means of another which itself awaits solution; nor, in the opinion of those possessed of sense, can an ambiguity be explained by means of another ambiguity, or enigmas by means of another greater enigma, but things of such character receive their solution from those which are manifest, and consistent and clear.
2.27.2. According to this course of procedure, therefore, man would always be inquiring but never finding, because he has rejected the very method of discovery. And when the Bridegroom comes, he who has his lamp untrimmed, and not burning with the brightness of a steady light, is classed among those who obscure the interpretations of the parables, forsaking Him who by His plain announcements freely imparts gifts to all who come to Him, and is excluded from His marriage-chamber. Since, therefore, the entire Scriptures, the prophets, and the Gospels, can be clearly, unambiguously, and harmoniously understood by all, although all do not believe them; and since they proclaim that one only God, to the exclusion of all others, formed all things by His word, whether visible or invisible, heavenly or earthly, in the water or under the earth, as I have shown from the very words of Scripture; and since the very system of creation to which we belong testifies, by what falls under our notice, that one Being made and governs it,--those persons will seem truly foolish who blind their eyes to such a clear demonstration, and will not behold the light of the announcement made to them; but they put fetters upon themselves, and every one of them imagines, by means of their obscure interpretations of the parables, that he has found out a God of his own. For that there is nothing whatever openly, expressly, and without controversy said in any part of Scripture respecting the Father conceived of by those who hold a contrary opinion, they themselves testify, when they maintain that the Saviour privately taught these same things not to all, but to certain only of His disciples who could comprehend them, and who understood what was intended by Him through means of arguments, enigmas, and parables. They come, in fine, to this, that they maintain there is one Being who is proclaimed as God, and another as Father, He who is set forth as such through means of parables and enigmas.' "2.27.3. But since parables admit of many interpretations, what lover of truth will not acknowledge, that for them to assert God is to be searched out from these, while they desert what is certain, indubitable, and true, is the part of men who eagerly throw themselves into danger, and act as if destitute of reason? And is not such a course of conduct not to build one's house upon a rock which is firm, strong, and placed in an open position, but upon the shifting sand? Hence the overthrow of such a building is a matter of ease." '
2.28.2. If, however, we cannot discover explanations of all those things in Scripture which are made the subject of investigation, yet let us not on that account seek after any other God besides Him who really exists. For this is the very greatest impiety. We should leave things of that nature to God who created us, being most properly assured that the Scriptures are indeed perfect, since they were spoken by the Word of God and His Spirit; but we, inasmuch as we are inferior to, and later in existence than, the Word of God and His Spirit, are on that very account destitute of the knowledge of His mysteries. And there is no cause for wonder if this is the case with us as respects things spiritual and heavenly, and such as require to be made known to us by revelation, since many even of those things which lie at our very feet (I mean such as belong to this world, which we handle, and see, and are in close contact with) transcend out knowledge, so that even these we must leave to God. For it is fitting that He should excel all in knowledge. For how stands the case, for instance, if we endeavour to explain the cause of the rising of the Nile? We may say a great deal, plausible or otherwise, on the subject; but what is true, sure, and incontrovertible regarding it, belongs only to God. Then, again, the dwelling-place of birds--of those, I mean, which come to us in spring, but fly away again on the approach of autumn--though it is a matter connected with this world, escapes our knowledge. What explanation, again, can we give of the flow and ebb of the ocean, although every one admits there must be a certain cause for these phenomena? Or what can we say as to the nature of those things which lie beyond it? What, moreover, can we say as to the formation of rain, lightning, thunder, gatherings of clouds, vapours, the bursting forth of winds, and such like things; of tell as to the storehouses of snow, hail, and other like things? What do we know respecting the conditions requisite for the preparation of clouds, or what is the real nature of the vapours in the sky? What as to the reason why the moon waxes and wanes, or what as to the cause of the difference of nature among various waters, metals, stones, and such like things? On all these points we may indeed say a great deal while we search into their causes, but God alone who made them can declare the truth regarding them. 2.28.3. If, therefore, even with respect to creation, there are some things the knowledge of Which belongs only to God, and others which come with in the range of our own knowledge, what ground is there for complaint, if, in regard to those things which we investigate in the Scriptures (which are throughout spiritual), we are able by the grace of God to explain some of them, while we must leave others in the hands of God, and that not only in the present world, but also in that which is to come, so that God should for ever teach, and man should for ever learn the things taught him by God? As the apostle has said on this point, that, when other things have been done away, then these three, "faith, hope, and charity, shall endure." For faith, which has respect to our Master, endures unchangeably, assuring us that there is but one true God, and that we should truly love Him for ever, seeing that He alone is our Father; while we hope ever to be receiving more and more from God, and to learn from Him, because He is good, and possesses boundless riches, a kingdom without end, and instruction that can never be exhausted. If, therefore, according to the rule which I have stated, we leave some questions in the hands of God, we shall both preserve our faith uninjured, and shall continue without danger; and all Scripture, which has been given to us by God, shall be found by us perfectly consistent; and the parables shall harmonize with those passages which are perfectly plain; and those statements the meaning of which is clear, shall serve to explain the parables; and through the many diversified utterances of Scripture there shall be heard one harmonious melody in us, praising in hymns that God who created all things. If, for instance, any one asks, "What was God doing before He made the world?" we reply that the answer to such a question lies with God Himself. For that this world was formed perfect by God, receiving a beginning in time, the Scriptures teach us; but no Scripture reveals to us what God was employed about before this event. The answer therefore to that question remains with God, and it is not proper for us to aim at bringing forward foolish, rash, and blasphemous suppositions in reply to it; so, as by one\'s imagining that he has discovered the origin of matter, he should in reality set aside God Himself who made all things.
2.28.6. But, beyond reason inflated with your own wisdom, ye presumptuously maintain that ye are acquainted with the unspeakable mysteries of God; while even the Lord, the very Son of God, allowed that the Father alone knows the very day and hour of judgment, when He plainly declares, "But of that day and that hour knoweth no man, neither the Son, but the Father only." If, then, the Son was not ashamed to ascribe the knowledge of that day to the Father only, but declared what was true regarding the matter, neither let us be ashamed to reserve for God those greater questions which may occur to us. For no man is superior to his master. If any one, therefore, says to us, "How then was the Son produced by the Father?" we reply to him, that no man understands that production, or generation, or calling, or revelation, or by whatever name one may describe His generation, which is in fact altogether indescribable. Neither Valentinus, nor Marcion, nor Saturninus, nor Basilides, nor angels, nor archangels, nor principalities, nor powers possess this knowledge, but the Father only who begat, and the Son who was begotten. Since therefore His generation is unspeakable, those who strive to set forth generations and productions cannot be in their right mind, inasmuch as they undertake to describe things which are indescribable. For that a word is uttered at the bidding of thought and mind, all men indeed well understand. Those, therefore, who have excogitated the theory of emissions have not discovered anything great, or revealed any abstruse mystery, when they have simply transferred what all understand to the only-begotten Word of God; and while they style Him unspeakable and unnameable, they nevertheless set forth the production and formation of His first generation, as if they themselves had assisted at His birth, thus assimilating Him to the word of mankind formed by emissions.
3.11.9. These things being so, all who destroy the form of the Gospel are vain, unlearned, and also audacious; those, I mean, who represent the aspects of the Gospel as being either more in number than as aforesaid, or, on the other hand, fewer. The former class do so, that they may seem to have discovered more than is of the truth; the latter, that they may set the dispensations of God aside. For Marcion, rejecting the entire Gospel, yea rather, cutting himself off from the Gospel, boasts that he has part in the blessings of the Gospel. Others, again (the Montanists), that they may set at nought the gift of the Spirit, which in the latter times has been, by the good pleasure of the Father, poured out upon the human race, do not admit that aspect of the evangelical dispensation presented by John\'s Gospel, in which the Lord promised that He would send the Paraclete; but set aside at once both the Gospel and the prophetic Spirit. Wretched men indeed! who wish to be pseudo- prophets, forsooth, but who set aside the gift of prophecy from the Church; acting like those (the Encratitae) who, on account of such as come in hypocrisy, hold themselves aloof from the communion of the brethren. We must conclude, moreover, that these men (the Montanists) can not admit the Apostle Paul either. For, in his Epistle to the Corinthians, he speaks expressly of prophetical gifts, and recognises men and women prophesying in the Church. Sinning, therefore, in all these particulars, against the Spirit of God, they fall into the irremissible sin. But those who are from Valentinus, being, on the other hand, altogether reckless, while they put forth their own compositions, boast that they possess more Gospels than there really are. Indeed, they have arrived at such a pitch of audacity, as to entitle their comparatively recent writing "the Gospel of Truth," though it agrees in nothing with the Gospels of the Apostles, so that they have really no Gospel which is not full of blasphemy. For if what they have published is the Gospel of truth, and yet is totally unlike those which have been handed down to us from the apostles, any who please may learn, as is shown from the Scriptures themselves, that that which has been handed down from the apostles can no longer be reckoned the Gospel of truth. But that these Gospels alone are true and reliable, and admit neither an increase nor diminution of the aforesaid number, I have proved by so many and such arguments. For, since God made all things in due proportion and adaptation, it was fit also that the outward aspect of the Gospel should be well arranged and harmonized. The opinion of those men, therefore, who handed the Gospel down to us, having been investigated, from their very fountainheads, let us proceed also to the remaining apostles, and inquire into their doctrine with regard to God; then, in due course we shall listen to the very words of the Lord.
3.12.12. For all those who are of a perverse mind, having been set against the Mosaic legislation, judging it to be dissimilar and contrary to the doctrine of the Gospel, have not applied themselves to investigate the causes of the difference of each covet. Since, therefore, they have been deserted by the paternal love, and puffed up by Satan, being brought over to the doctrine of Simon Magus, they have apostatized in their opinions from Him who is God, and imagined that they have themselves discovered more than the apostles, by finding out another god; and maintained that the apostles preached the Gospel still somewhat under the influence of Jewish opinions, but that they themselves are purer in doctrine, and more intelligent, than the apostles. Wherefore also Marcion and his followers have betaken themselves to mutilating the Scriptures, not acknowledging some books at all; and, curtailing the Gospel according to Luke and the Epistles of Paul, they assert that these are alone authentic, which they have themselves thus shortened. In another work, however, I shall, God granting me strength, refute them out of these which they still retain. But all the rest, inflated with the false name of "knowledge," do certainly recognise the Scriptures; but they pervert the interpretations, as I have shown in the first book. And, indeed, the followers of Marcion do directly blaspheme the Creator, alleging him to be the creator of evils, but holding a more tolerable theory as to his origin, and maintaining that there are two beings, gods by nature, differing from each other,--the one being good, but the other evil. Those from Valentinus, however, while they employ names of a more honourable kind, and set forth that He who is Creator is both Father, and Lord, and God, do nevertheless render their theory or sect more plasphemous, by maintaining that He was not produced from any one of those Aeons within the Pleroma, but from that defect which had been expelled beyond the Pleroma. Ignorance of the Scriptures and of the dispensation of God has brought all these things upon them. And in the course of this work I shall touch upon the cause of the difference of the covets on the one hand, and, on the other hand, of their unity and harmony.
3.24.1. Thus, then, have all these men been exposed, who bring in impious doctrines regarding our Maker and Framer, who also formed this world. and above whom there is no other God and those have been overthrown by their own arguments who teach falsehoods regarding the substance of our Lord, and the dispensation which He fulfilled for the sake of His own creature man. But it has, on the other hand, been shown, that the preaching of the Church is everywhere consistent, and continues in an even course, and receives testimony from the prophets, the apostles, and all the disciples--as I have proved--through those in the beginning, the middle, and the end, and through the entire dispensation of God, and that well-grounded system which tends to man\'s salvation, namely, our faith; which, having been received from the Church, we do preserve, and which always, by the Spirit of God, renewing its youth, as if it were some precious deposit in an excellent vessel, causes the vessel itself containing it to renew its youth also. For this gift of God has been entrusted to the Church, as breath was to the first created man, for this purpose, that all the members receiving it may be vivified; and the means of communion with Christ has been distributed throughout it, that is, the Holy Spirit, the earnest of incorruption, the means of confirming our faith, and the ladder of ascent to God. "For in the Church," it is said, "God hath set apostles, prophets, teachers," and all the other means through which the Spirit works; of which all those are not partakers who do not join themselves to the Church, but defraud themselves of life through their perverse opinions and infamous behaviour. For where the Church is, there is the Spirit of God; and where the Spirit of God is, there is the Church, and every kind of grace; but the Spirit is truth. Those, therefore, who do not partake of Him, are neither nourished into life from the mother\'s breasts, nor do they enjoy that most limpid fountain which issues from the body of Christ; but they dig for themselves broken cisterns out of earthly trenches, and drink putrid water out of the mire, fleeing from the faith of the Church lest they be convicted; and rejecting the Spirit, that they may not be instructed. 3.24.2. Alienated thus from the truth, they do deservedly wallow in all error, tossed to and fro by it, thinking differently in regard to the same things at different times, and never attaining to a well- grounded knowledge, being more anxious to be sophists of words than disciples of the truth. For they have not been founded upon the one rock, but upon the sand, which has in itself a multitude of stones. Wherefore they also imagine many gods, and they always have the excuse of searching after truth (for they are blind), but never succeed in finding it. For they blaspheme the Creator, Him who is truly God, who also furnishes power to find the truth; imagining that they have discovered another god beyond God, or another Pleroma, or another dispensation. Wherefore also the light which is from God does not illumine them, because they have dishonoured and despised God, holding Him of small account, because, through His love and infinite benignity, He has come within reach of human knowledge (knowledge, however, not with regard to His greatness, or with regard to His essence--for that has no man measured or handled--but after this sort: that we should know that He who made, and formed, and breathed in them the breath of life, and nourishes us by means of the creation, establishing all things by His Word, and binding them together by His Wisdom--this is He who is the only true God); but they dream of a non-existent being above Him, that they may be regarded as having found out the great God, whom nobody, they hold, can recognise holding communication with the human race, or as directing mundane matters: that is to say, they find out the god of Epicurus, who does nothing either for himself or others; that is, he exercises no providence at all.
5.8.3. For the same reason, too, do the prophets compare them to irrational animals, on account of the irrationality of their conduct, saying, "They have become as horses raging for the females; each one of them neighing after his neighbour\'s wife." And again, "Man, when he was in honour, was made like unto cattle." This denotes that, for his own fault, he is likened to cattle, by rivalling their irrational life. And we also, as the custom is, do designate men of this stamp as cattle and irrational beasts.
5.30.1. Such, then, being the state of the case, and this number being found in all the most approved and ancient copies of the Apocalypse, and those men who saw John face to face bearing their testimony to it; while reason also leads us to conclude that the number of the name of the beast, if reckoned according to the Greek mode of calculation by the value of the letters contained in it, will amount to six hundred and sixty and six; that is, the number of tens shall be equal to that of the hundreds, and the number of hundreds equal to that of the units (for that number which expresses the digit six being adhered to throughout, indicates the recapitulations of that apostasy, taken in its full extent, which occurred at the beginning, during the intermediate periods, and which shall take place at the end),--I do not know how it is that some have erred following the ordinary mode of speech, and have vitiated the middle number in the name, deducting the amount of fifty from it, so that instead of six decads they will have it that there is but one. I am inclined to think that this occurred through the fault of the copyists, as is wont to happen, since numbers also are expressed by letters; so that the Greek letter which expresses the number sixty was easily expanded into the letter Iota of the Greeks. Others then received this reading without examination; some in their simplicity, and upon their own responsibility, making use of this number expressing one decad; while some, in their inexperience, have ventured to seek out a name which should contain the erroneous and spurious number. Now, as regards those who have done this in simplicity, and without evil intent, we are at liberty to assume that pardon will be granted them by God. But as for those who, for the sake of vainglory, lay it down for certain that names containing the spurious number are to be accepted, and affirm that this name, hit upon by themselves, is that of him who is to come; such persons shall not come forth without loss, because they have led into error both themselves and those who confided in them. Now, in the first place, it is loss to wander from the truth, and to imagine that as being the case which is not; then again, as there shall be no light punishment inflicted upon him who either adds or subtracts anything from the Scripture, under that such a person must necessarily fall. Moreover, another danger, by no means trifling, shall overtake those who falsely presume that they know the name of Antichrist. For if these men assume one number, when this Antichrist shall come having another, they will be easily led away by him, as supposing him not to be the expected one, who must be guarded against.' ". None |
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74. Justin, First Apology, 12.9-12.10 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: โข Exegesis, in Justin โข Exegesis, in gnosticism โข Martyr, Justin, polemic against exegesis of gnostics โข allฤgoria, allegorical exegesis of Scripture โข exegesis โข exegesis, allegorical โข exegetical debates/conversations, technique
Found in books: Boulluec (2022) 200, 201; ฤernuลกkovรก (2016) 94
| 12.9. And more than all other men are we your helpers and allies in promoting peace, seeing that we hold this view, that it is alike impossible for the wicked, the covetous, the conspirator, and for the virtuous, to escape the notice of God, and that each man goes to everlasting punishment or salvation according to the value of his actions. For if all men knew this, no one would choose wickedness even for a little, knowing that he goes to the everlasting punishment of fire; but would by all means restrain himself, and adorn himself with virtue, that he might obtain the good gifts of God, and escape the punishments. For those who, on account of the laws and punishments you impose, endeavour to escape detection when they offend (and they offend, too, under the impression that it is quite possible to escape your detection, since you are but men), those persons, if they learned and were convinced that nothing, whether actually done or only intended, can escape the knowledge of God, would by all means live decently on account of the penalties threatened, as even you yourselves will admit. But you seem to fear lest all men become righteous, and you no longer have any to punish. Such would be the concern of public executioners, but not of good princes. But, as we before said, we are persuaded that these things are prompted by evil spirits, who demand sacrifices and service even from those who live unreasonably; but as for you, we presume that you who aim at a reputation for piety and philosophy will do nothing unreasonable. But if you also, like the foolish, prefer custom to truth, do what you have power to do. But just so much power have rulers who esteem opinion more than truth, as robbers have in a desert. And that you will not succeed is declared by the Word, than whom, after God who begot Him, we know there is no ruler more kingly and just. For as all shrink from succeeding to the poverty or sufferings or obscurity of their fathers, so whatever the Word forbids us to choose, the sensible man will not choose. That all these things should come to pass, I say, our Teacher foretold, He who is both Son and Apostle of God the Father of all and the Ruler, Jesus Christ; from whom also we have the name of Christians. Whence we become more assured of all the things He taught us, since whatever He beforehand foretold should come to pass, is seen in fact coming to pass; and this is the work of God, to tell of a thing before it happens, and as it was foretold so to show it happening. It were possible to pause here and add no more, reckoning that we demand what is just and true; but because we are well aware that it is not easy suddenly to change a mind possessed by ignorance, we intend to add a few things, for the sake of persuading those who love the truth, knowing that it is not impossible to put ignorance to flight by presenting the truth. 12.10. And more than all other men are we your helpers and allies in promoting peace, seeing that we hold this view, that it is alike impossible for the wicked, the covetous, the conspirator, and for the virtuous, to escape the notice of God, and that each man goes to everlasting punishment or salvation according to the value of his actions. For if all men knew this, no one would choose wickedness even for a little, knowing that he goes to the everlasting punishment of fire; but would by all means restrain himself, and adorn himself with virtue, that he might obtain the good gifts of God, and escape the punishments. For those who, on account of the laws and punishments you impose, endeavour to escape detection when they offend (and they offend, too, under the impression that it is quite possible to escape your detection, since you are but men), those persons, if they learned and were convinced that nothing, whether actually done or only intended, can escape the knowledge of God, would by all means live decently on account of the penalties threatened, as even you yourselves will admit. But you seem to fear lest all men become righteous, and you no longer have any to punish. Such would be the concern of public executioners, but not of good princes. But, as we before said, we are persuaded that these things are prompted by evil spirits, who demand sacrifices and service even from those who live unreasonably; but as for you, we presume that you who aim at a reputation for piety and philosophy will do nothing unreasonable. But if you also, like the foolish, prefer custom to truth, do what you have power to do. But just so much power have rulers who esteem opinion more than truth, as robbers have in a desert. And that you will not succeed is declared by the Word, than whom, after God who begot Him, we know there is no ruler more kingly and just. For as all shrink from succeeding to the poverty or sufferings or obscurity of their fathers, so whatever the Word forbids us to choose, the sensible man will not choose. That all these things should come to pass, I say, our Teacher foretold, He who is both Son and Apostle of God the Father of all and the Ruler, Jesus Christ; from whom also we have the name of Christians. Whence we become more assured of all the things He taught us, since whatever He beforehand foretold should come to pass, is seen in fact coming to pass; and this is the work of God, to tell of a thing before it happens, and as it was foretold so to show it happening. It were possible to pause here and add no more, reckoning that we demand what is just and true; but because we are well aware that it is not easy suddenly to change a mind possessed by ignorance, we intend to add a few things, for the sake of persuading those who love the truth, knowing that it is not impossible to put ignorance to flight by presenting the truth. ''. None |
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75. Justin, Dialogue With Trypho, 45.4 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: โข Exegesis, in Justin โข Exegesis, in gnosticism โข John Chrysostom, biblical exegesis โข Martyr, Justin, polemic against exegesis of gnostics โข exegesis โข inner-biblical exegesis
Found in books: Boulluec (2022) 203, 204; Klawans (2019) 24; Monnickendam (2020) 74; ฤernuลกkovรก (2016) 116
| 45.4. Trypho: If I seem to interrupt these matters, which you say must be investigated, yet the question which I mean to put is urgent. Allow me first. Justin: Ask whatever you please, as it occurs to you; and I shall endeavour, after questions and answers, to resume and complete the discourse. Trypho: Tell me, then, shall those who lived according to the law given by Moses, live in the same manner with Jacob, Enoch, and Noah, in the resurrection of the dead, or not? Justin: When I quoted, sir, the words spoken by Ezekiel, that 'even if Noah and Daniel and Jacob were to beg sons and daughters, the request would not be granted them,' but that each one, that is to say, shall be saved by his own righteousness, I said also, that those who regulated their lives by the law of Moses would in like manner be saved. For what in the law of Moses is naturally good, and pious, and righteous, and has been prescribed to be done by those who obey it; and what was appointed to be performed by reason of the hardness of the people's hearts; was similarly recorded, and done also by those who were under the law. Since those who did that which is universally, naturally, and eternally good are pleasing to God, they shall be saved through this Christ in the resurrection equally with those righteous men who were before them, namely Noah, and Enoch, and Jacob, and whoever else there be, along with those who have known this Christ, Son of God, who was before the morning star and the moon, and submitted to become incarnate, and be born of this virgin of the family of David, in order that, by this dispensation, the serpent that sinned from the beginning, and the angels like him, may be destroyed, and that death may be contemned, and for ever quit, at the second coming of the Christ Himself, those who believe in Him and live acceptably - and be no more: when some are sent to be punished unceasingly into judgment and condemnation of fire; but others shall exist in freedom from suffering, from corruption, and from grief, and in immortality. " "71. The Jews reject the interpretation of the Septuagint, from which, moreover, they have taken away some passages Justin: But I am far from putting reliance in your teachers, who refuse to admit that the interpretation made by the seventy elders who were with Ptolemy king of the Egyptians is a correct one; and they attempt to frame another. And I wish you to observe, that they have altogether taken away many Scriptures from the translations effected by those seventy elders who were with Ptolemy, and by which this very man who was crucified is proved to have been set forth expressly as God, and man, and as being crucified, and as dying; but since I am aware that this is denied by all of your nation, I do not address myself to these points, but I proceed to carry on my discussions by means of those passages which are still admitted by you. For you assent to those which I have brought before your attention, except that you contradict the statement, 'Behold, the virgin shall conceive,' and say it ought to be read, 'Behold, the young woman shall conceive.' And I promised to prove that the prophecy referred, not, as you were taught, to Hezekiah, but to this Christ of mine: and now I shall go to the proof. Trypho: We ask you first of all to tell us some of the Scriptures which you allege have been completely cancelled." "72. Passages have been removed by the Jews from Esdras and Jeremiah Justin: I shall do as you please. From the statements, then, which Esdras made in reference to the law of the passover, they have taken away the following: 'And Esdras said to the people, This passover is our Saviour and our refuge. And if you have understood, and your heart has taken it in, that we shall humble Him on a standard, and thereafter hope in Him, then this place shall not be forsaken for ever, says the God of hosts. But if you will not believe Him, and will not listen to His declaration, you shall be a laughing-stock to the nations.' And from the sayings of Jeremiah they have cut out the following: 'I was like a lamb that is brought to the slaughter: they devised a device against me, saying, Come, let us lay on wood on His bread, and let us blot Him out from the land of the living; and His name shall no more be remembered.' Jeremiah 11:19 And since this passage from the sayings of Jeremiah is still written in some copies of the Scriptures in the synagogues of the Jews (for it is only a short time since they were cut out), and since from these words it is demonstrated that the Jews deliberated about the Christ Himself, to crucify and put Him to death, He Himself is both declared to be led as a sheep to the slaughter, as was predicted by Isaiah, and is here represented as a harmless lamb; but being in a difficulty about them, they give themselves over to blasphemy. And again, from the sayings of the same Jeremiah these have been cut out: 'The Lord God remembered His dead people of Israel who lay in the graves; and He descended to preach to them His own salvation.'" "73. The words From the wood have been cut out of Psalm 96 Justin: And from the ninety-fifth (ninety-sixth) Psalm they have taken away this short saying of the words of David: 'From the wood.' For when the passage said, 'Tell among the nations, the Lord has reigned from the wood,' they have left, 'Tell among the nations, the Lord has reigned.' Now no one of your people has ever been said to have reigned as God and Lord among the nations, with the exception of Him only who was crucified, of whom also the Holy Spirit affirms in the same Psalm that He was raised again, and freed from the grave, declaring that there is none like Him among the gods of the nations: for they are idols of demons. But I shall repeat the whole Psalm to you, that you may perceive what has been said. It is thus: 'Sing unto the Lord a new song; sing unto the Lord, all the earth. Sing unto the Lord, and bless His name; show forth His salvation from day to day. Declare His glory among the nations, His wonders among all people. For the Lord is great, and greatly to be praised: He is to be feared above all the gods. For all the gods of the nations are demons but the Lord made the heavens. Confession and beauty are in His presence; holiness and magnificence are in His sanctuary. Bring to the Lord, O you countries of the nations, bring to the Lord glory and honour, bring to the Lord glory in His name. Take sacrifices, and go into His courts; worship the Lord in His holy temple. Let the whole earth be moved before Him: tell among the nations, the Lord has reigned. For He has established the world, which shall not be moved; He shall judge the nations with equity. Let the heavens rejoice, and the earth be glad; let the sea and its fullness shake. Let the fields and all therein be joyful. Let all the trees of the wood be glad before the Lord: for He comes, for He comes to judge the earth. He shall judge the world with righteousness, and the people with His truth.' Trypho: Whether or not the rulers of the people have erased any portion of the Scriptures, as you affirm, God knows; but it seems incredible. Justin: Assuredly, it does seem incredible. For it is more horrible than the calf which they made, when satisfied with manna on the earth; or than the sacrifice of children to demons; or than the slaying of the prophets. But you appear to me not to have heard the Scriptures which I said they had stolen away. For such as have been quoted are more than enough to prove the points in dispute, besides those which are retained by us, and shall yet be brought forward."". None |
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76. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: โข Exegesis, in Irenaeus โข Irenaeus, criticism of heretical exegesis generally โข inner-biblical exegesis
Found in books: Boulluec (2022) 261, 262; Klawans (2019) 24
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77. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: โข Exegesis, in Clement of Alexandria โข Exegesis, in gnosticism โข allฤgoria, allegorical exegesis of Scripture โข exegesis โข exegesis, allegorical โข exegesis, gnostic โข exegesis, symbolic โข exegetical debates/conversations, methods
Found in books: Boulluec (2022) 423; Werline et al. (2008) 94; ฤernuลกkovรก (2016) 13, 31, 285
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78. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: โข Exegesis, in Clement of Alexandria โข Exegesis, in gnosticism โข exegesis โข exegesis, Valentinian โข exegesis, of Paul โข exegetical debates/conversations
Found in books: Boulluec (2022) 295, 296, 436; ฤernuลกkovรก (2016) 221, 329
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79. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: โข exegesis โข exegesis, of Paul โข exegesis, spiritual โข exegetical debates/conversations
Found in books: Werline et al. (2008) 95, 97; ฤernuลกkovรก (2016) 343
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80. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: โข Exegesis, figurative โข exegesis
Found in books: Boulluec (2022) 387; ฤernuลกkovรก (2016) 34
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81. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: โข Alexandrian exegesis โข Allegory, allegorical exegesis โข Aristeas the Exegete โข Cornutus, โcreative exegesisโ โข Exegesis, allegorical โข Exegesis, figurative โข Exegesis, heresy as erroneous exegesis โข Exegesis, in Clement of Alexandria โข Exegesis, in Justin โข Exegesis, in Valentianianism โข Exegesis, in gnosticism โข Exegesis, literal โข allegorical exegesis/interpretation โข allฤgoria, allegorical exegesis of Scripture โข exegesis โข exegesis, Valentinian โข exegesis, allegorical โข exegesis, canonical โข exegesis, gnostic โข exegesis, of Paul โข exegesis, spiritual โข exegesis, symbolic โข exegetical debates/conversations โข exegetical debates/conversations, methods
Found in books: Bar Kochba (1997) 190; Boulluec (2022) 51, 282, 288, 289, 293, 294, 305, 307, 308, 343, 386, 387, 393, 394, 401, 408, 409, 413, 414, 415, 416, 417, 419, 420, 421, 424, 425, 426, 427, 428, 430, 433, 434, 437, 458; Corrigan and Rasimus (2013) 348, 349; Hirsch-Luipold (2022) 249; Ramelli (2013) 107; Ward (2022) 104; Werline et al. (2008) 94, 96, 97, 100; ฤernuลกkovรก (2016) 7, 11, 12, 13, 16, 21, 27, 28, 61, 66, 69, 70, 73, 74, 75, 78, 81, 82, 83, 86, 87, 89, 91, 92, 93, 95, 96, 99, 103, 106, 130, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 165, 166, 169, 171, 172, 173, 174, 220, 221, 225, 226, 235, 264, 270, 279, 280, 281, 283, 284, 288, 306, 307, 308, 309, 310, 328, 332, 335, 338
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82. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: โข Exegesis, allegorical โข Exegesis, in Irenaeus โข Exegesis, in gnosticism โข Exegesis, literal โข Irenaeus, criticism of gnostic exegesis โข John Chrysostom, biblical exegesis
Found in books: Boulluec (2022) 244, 245; Monnickendam (2020) 74
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83. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: โข Akedah (binding of Isaac), transformation into normative text, through rabbinic exegesis โข Exegesis, exegetical, interpretation of Scripture โข exegesis โข exegesis, as source of law โข innovation through exegesis in rabbinic sources
Found in books: Brooke et al (2008) 261; Hayes (2015) 313; Hayes (2022) 118; Hirshman (2009) 48; Kanarek (2014) 53; Ruzer (2020) 222
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84. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: โข Allegory, allegorical exegesis โข exegete โข exegetical authority
Found in books: Corrigan and Rasimus (2013) 346; Erler et al (2021) 130, 147
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85. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข Christianization of the Roman empire, disputes over biblical exegesis โข Exegesis, exegetical, interpretation of Scripture โข Exegesis, exegetical, interpretation of Scripture, Messianic/eschatological interpretation โข exegesis โข exegesis as basis for authority, disputes with Christians over โข midrash, as exegesis, as reflection of social concern, distinguished
Found in books: Brooke et al (2008) 307; Hayes (2022) 388; Kalmin (1998) 123; Ruzer (2020) 55, 60, 110
10a. ืื ืคืจืฉื ืฉืืืชื ืืืืื ืขื ืืื ืคืชื ืื ืืืฉืจื ืืกืืื ืื ืืืฉืจื ืคืชื ืืืฉืจื ืืืชืื (ืชืืืื ื, ื) ืืฉืจื ืืืืฉ ืืกืืื ืืืฉืจื ืืืชืื (ืชืืืื ื, ืื) ืืฉืจื ืื ืืืกื ืื:,ืื ืื ืืจืืื ื ืืืื ืืฉืืืืชืื ืืจ"ื ืืืื ืงื ืืฆืขืจื ืืื ืืืื ืืื ืงื ืืขื ืจ\' ืืืืจ ืจืืื ืขืืืืื ืื ืืืื ืืืืืืชื ืืืจื ืื\' ืืจืืจืื ืืืืชืื ืืื ืืขืชื ืืฉืื ืืืชืื (ืชืืืื ืงื, ืื) ืืชืื ืืืืื ืื ืืชืื ืืืืืื ืืืืื ืืชืื,ืืขืื ืฉืคืื ืืกืืคืื ืืงืจื ืืจืฉืขืื ืขืื ืืื ื ืืืื ืืืชืื ืืืืื ืืจืฉืขืื ืขืื ืืื ื ืืื ืืขื ืจืืื ืขืืืืื ืืืืืจื ืืชืฉืืื ืืจืฉืขืื ืขืื ืืื ื,ืืขื ืจืืื ืขืืืืื ืืืืจื ืืชืฉืืื:,ืืืจ ืื ืืืื ืฆืืืงื ืืืจืืจืื ืืชืื (ืืฉืขืืื ื ื, ื) ืจื ื ืขืงืจื ืื ืืืื ืืฉืื ืืื ืืืื ืจื ื,ืืืจื ืืื ืฉืืื ืฉืคืื ืืกืืคืื ืืงืจื ืืืชืื ืื ืจืืื ืื ื ืฉืืืื ืืื ื ืืขืืื ืืืจ ื\',ืืื ืืื ืขืงืจื ืื ืืืื ืจื ื ืื ืกืช ืืฉืจืื ืฉืืืื ืืืฉื ืขืงืจื ืฉืื ืืืื ืื ืื ืืืืื ื ืืืชืืืื:,ื"ื ืืืื ืฆืืืงื ืืจ\' ืืืื ืืชืื (ืชืืืื ื, ื) ืืืืืจ ืืืื ืืืจืื ืืคื ื ืืืฉืืื ืื ื ืืืชืื (ืชืืืื ื ื, ื) ืืืื ืืืชื ืืืจืื ืืคื ื ืฉืืื ืืืขืจื ืื ืืขืฉื ืืื ืืจืืฉื ืืืื ืืขืฉื ืฉืืื ืืื ืืจืืฉื ืืืชืื ืืจืืฉื,ืืืจ ืืื ืืชืื ืืื ืืจืฉืืชืื ืกืืืืื ืงืฉืื ืืื ืื ื ืืืจืฉืื ื ืกืืืืื ืื ืงืฉืื ืื,ืื"ืจ ืืืื ื ืกืืืืื ืื ืืชืืจื ืื ืื ืฉื ื\' (ืชืืืื ืงืื, ื) ืกืืืืื ืืขื ืืขืืื ืขืฉืืื ืืืืช ืืืฉืจ,ืืื ื ืกืืื ืคืจืฉืช ืืืฉืืื ืืคืจืฉืช ืืื ืืืืื ืฉืื ืืืืจ ืื ืืื ืืืื ืืฉ ืขืื ืฉืืืจื ืืจืื ืืฃ ืืชื ืืืืจ ืื ืืืื ืืฉ ืื ืฉืืืจื ืืืืื ืืื ืืื ืืื ื ืื ืืื:,ืืืจ ืจ\' ืืืื ื ืืฉืื ืจืื ืฉืืขืื ืื ืืืื ืืื ืืืชืื (ืืฉืื ืื, ืื) ืคืื ืคืชืื ืืืืื ืืชืืจืช ืืกื ืขื ืืฉืื ื ืื ืื ืื ืืืจ ืฉืืื ืืงืจื ืื ืื ืืืจื ืืื ืื ืื ืืื ืืืื ืฉืืจ ืืืืฉื ืขืืืืื ืืืืจ ืฉืืจื,ืืจ ืืืขื ืืื ืืืืจ ืฉืืจื ืฉื ืืืจ (ืชืืืื ืงื, ื) ืืจืื ื ืคืฉื ืืช ื\' ืืื ืงืจืื ืืช ืฉื ืงืืฉื,ืืฆื ืืืืืจ ืืขืืื ืื ืกืชืื ืืืืืืื ืืืืืืช ืืืืจ ืฉืืจื ืฉื ืืืจ (ืชืืืื ืงื, ื) ืืจืื ื\' ืืืืืื ืืืืจื ืื ืขืืฉื ืืืจื ืืฉืืืข ืืงืื ืืืจื ืืจืื ื\' ืื ืฆืืืื ืืื\',ืื ืง ืืฉืื ืืื ืื ืกืชืื ืืืืื ืืืืจ ืฉืืจื ืฉื ืืืจ (ืชืืืื ืงื, ื) ืืจืื ื ืคืฉื ืืช ื\' ืืื ืชืฉืืื ืื ืืืืืื,ืืื ืื ืืืืืื ืืืจ ืจ\' ืืืื ืฉืขืฉื ืื ืืืื ืืืงืื ืืื ื,ืืขืื ืืื ืืืจ (ืจืื) ืืืืื ืืื ืฉืื ืืกืชืื ืืืงืื ืขืจืื ืจื ืืชื ื ืืืจ ืืื ืฉืื ืืื ืง ืืืงืื ืืื ืืคืช,ืจืื ืืืคืืชื ืฉื ืจืฉืขืื ืืืืจ ืฉืืจื ืฉื ืืืจ (ืชืืืื ืงื, ืื) ืืชืื ืืืืื ืื ืืืจืฅ ืืจืฉืขืื ืขืื ืืื ื ืืจืื ื ืคืฉื ืืช ื\' ืืืืืื,ื ืกืชืื ืืืื ืืืืชื ืืืืจ ืฉืืจื ืฉื ืืืจ (ืชืืืื ืงื, ื) ืืจืื ื ืคืฉื ืืช ื\' ื\' ืืืื ืืืืช ืืื ืืื ืืืืจ ืืืฉืช,ืืื ืืฉืืข ืืขื ืืื ืืืืชื ื ืืืจ ืืืจ ืจืื ืืจ ืจื ืฉืืื ืืกืืคื ืืขื ืืื ื ืืืชืื (ืชืืืื ืงื, ืื) ืชืกืชืืจ ืคื ืื ืืืืืื ืชืืกืฃ ืจืืื ืืืืขืื ืืื\',ืจื ืฉืืื ืืจ ืขืืงืื ืืืืจื ืื ืืจ ืขืืงืื ืืื ืฉืืื ืงืืื ืืจ\' ืฉืืขืื ืื ืคืื ืืืื ืืกืืจ ืืืืชื ืงืืื ืืจ\' ืืืืฉืข ืื ืืื ืืืจ ืืื ืืื ืืืชืื (ืชืืืื ืงื, ื) ืืจืื ื ืคืฉื ืืช ื\' ืืื ืงืจืื ืืช ืฉื ืงืืฉื ืืืจ ืืื ืื ืืจืื ืฉืื ืืืืช ืืงืืืฉ ืืจืื ืืื ืืืช ืืฉืจ ืืื ืืืช ืืฉืจ ืืื ืฆืจ ืฆืืจื ืขื ืืื ืืืืชื ืืืื ื ืืืื ืืืืื ืื ืจืื ืื ืฉืื ืงืจืืื ืืื ื ืืขืื ืืืงื"ื ืืื ื ืื ืฆืจ ืฆืืจื ืืชืื ืฆืืจื ืืืืื ืื ืจืื ืื ืฉืื ืงืจืืื ืืื ื ืืขืื ืืืืื ื ืืืืจื ืื ื (ืฉืืืื ื ื, ื) ืืื ืงืืืฉ ืื\' ืื ืืื ืืืชื ืืืื ืฆืืจ ืืืืืื ื.,ืืื ืืื ืฆืืจ ืืืืืื ื ืืื ืฆืืืจ ืืืืืื ื,ืืื ืื ืืื ืืืชื ืืืจ ืจ\' ืืืืื ืืจ ืื ืกืื ืื ืชืงืจื ืื ืืื ืืืชื ืืื ืืื ืืืืืชื ืฉืื ืืืืช ืืงืืืฉ ืืจืื ืืื ืืืช ืืฉืจ ืืื ืืืช ืืฉืจ ืืื ืืขืฉื ืืืื ืืืืื ืืืชื ืืืงื"ื ืืืื ืืขืฉืื,ื"ื ืื ื ืืื ืงื ืืืื ื ืื ืื ื ืืืฉื ืืจืื ื ืคืฉื ืื ืื ืื ืืืจื ืืื ืื ืืืจื ืืื ืื ืื ืืงื"ื ืืื ืื ื ืฉืื,ืื ืืงื"ื ืืื ืื ืืขืืื ืืฃ ื ืฉืื ืืืื ืืช ืื ืืืืฃ ืื ืืงืืืฉ ืืจืื ืืื ืจืืื ืืืื ื ื ืจืื ืืฃ ื ืฉืื ืจืืื ืืืื ื ื ืจืืืช ืื ืืงื"ื ืื ืืช ืื ืืขืืื ืืื ืืฃ ื ืฉืื ืื ื ืืช ืื ืืืืฃ ืื ืืงื"ื ืืืืจ ืืฃ ื ืฉืื ืืืืจื ืื ืืงื"ื ืืืฉื ืืืืจื ืืืจืื ืืฃ ื ืฉืื ืืืฉืืช ืืืืจื ืืืจืื ืืื ืื ืฉืืฉ ืื ืืืฉื ืืืจืื ืืืื ืืืฉืื ืืื ืฉืืฉ ืื ืืืฉื ืืืจืื ืืืื:,ืืืจ ืจื ืืื ืื ื ืืื ืืืชืื (ืงืืืช ื, ื) ืื ืืืืื ืืื ืืืืข ืคืฉืจ ืืืจ ืื ืืืงืืืฉ ืืจืื ืืื ืฉืืืืข ืืขืฉืืช ืคืฉืจื ืืื ืฉื ื ืฆืืืงืื ืืื ืืืงืืื ืืืฉืขืืื ืืืงืืื ืืืจ ืืืชื ืืฉืขืืื ืืืื ืืืื ืืฉืืื ืืืืืื ืืืื ืืืื ืืืื (ืฉื ืืืจ (ืืืืื ื ืื, ื) ืืืื ืืืืื ืืืจืืืช ืื ืืืื) ืืฉืขืืื ืืืจ ืืืชื ืืืงืืื ืืืื ืืืื ืืฉืืื ืืืืืจื ืื ืืืื ืืืื ืืืื ืืืืฉืข,ืื ืขืฉื ืืงื"ื ืืืื ืืกืืจืื ืขื ืืืงืืื ืืืืจ ืื ืืืฉืขืืื ืื ืืืงืจ ืืช ืืืืื ืฉื ืืืจ (ืืืืื ื ื, ื) ืืืืื ืืื ืืื ืืืงืืื ืืืืช ืืืื ืืืื ืืฉืขืืื ืื ืืืืฅ ืื ืืื ืืืืืจ ืืืื ืื ืืืจ ื\' (ืฆืืืืช) ืฆื ืืืืชื ืื ืืช ืืชื ืืื ืชืืื ืืื\' ืืื ืื ืืช ืืชื ืืื ืชืืื ืืช ืืชื ืืขืืื ืืื ืืื ืชืืื ืืขืืื ืืื,ืืืจ ืืื ืืื ืืืื ืืื ืืืจ ืืื ืืฉืื ืืื ืขืกืงืช ืืคืจืื ืืจืืื ื"ื ืืฉืื ืืืืื ืื ืืจืื ืืงืืฉ ืื ืคืงื ืืื ืื ืื ืื ืืื ืืขืื,ื"ื ืืืื ืืืฉื ืืจืืื ื ืืื ืื ืืื ืืืคืงืืช ืืืืขื ืื ืืืขืื ืืื ืื ืืื ืงืืื ืงืืืฉื ืืจืื ืืื ืืขืืื,ืืืจ ืืื ืืฉืชื ืื ืื ืืจืชื ืืคืฉืจ ืืืจืื ืืืืชื ืืืื ืืืืื ืื ืคืงื ืื ืื ืื ืื ืืืขืื ื"ื ืืืจ ื ืืืจื ืขืืื ืืืืจื ื"ื ืื ืืืืฅ ืืื ื ืืืืชื ืืฆื,ืื ืืงืืืื ื ืืืืช ืืื ืืื ืืคื\' ืืจื ืืื ืืื ืืช ืขื ืฆืืืจื ืฉื ืืื ืื ืืื ืข ืขืฆืื ืื ืืจืืืื,ืืชืืจ ื ืื ืจืื ืืืื ื ืืจืื (ืืืืขืืจ) ืืืืจื ืชืจืืืืื ืืคืืื ืืจื ืืื ืืื ืืช ืขื ืฆืืืจื ืฉื ืืื ืื ืืื ืข ืขืฆืื ืื ืืจืืืื ืฉื ื\' (ืืืื ืื, ืื) ืื ืืงืืื ื ืื ืืืื'61a. ืืื ืืืืื:,ืืืืจ ืจื ืืื ื ืืืจ ืจื ืืฉืื ืจ\' ืืืืจ ืืขืืื ืืืื ืืืจืื ืฉื ืืื ืืืขืืื ืืคื ื ืืงื"ื ืฉื ืืืจ (ืงืืืช ื, ื) ืื ืชืืื ืขื ืคืื ืืืื ืื ืืืืจ ืืืืฆืื ืืืจ ืืคื ื ืืืืืื ืื ืืืืืื ืืฉืืื ืืืชื ืขื ืืืจืฅ ืขื ืื ืืืื ืืืจืื ืืขืืื:,ืืจืฉ ืจื ื ืืื ืืจ ืจื ืืกืื ืืื ืืืชืื (ืืจืืฉืืช ื, ื) ืืืืฆืจ ื\' ืืืืื ืืช ืืืื ืืฉื ื ืืืื"ื ืฉื ื ืืฆืจืื ืืจื ืืงื"ื ืืื ืืฆืจ ืืื ืืืื ืืฆืจ ืจืข,ืืชืงืืฃ ืื ืจื ื ืืื ืืจ ืืฆืืง ืืื ืืขืชื ืืืื ืืื ืืชืื ืื ืืืืฆืจ ืืืช ืื ืืฆืจื ืืื ืงื ืืืื ื ืืืืงื ืื ืฉืื ืืืขืื ืืื ืืืจ"ืฉ ืื ืคืื ืืืืจ ืจ\' ืฉืืขืื ืื ืคืื ืืื ืื ืืืืฆืจื ืืืื ืื ืืืฆืจื,ืื ื ืื ืืืจ\' ืืจืืื ืื ืืืขืืจ ืืืืจ ืจ\' ืืจืืื ืื ืืืขืืจ ืื ืคืจืฆืืคืื ืืจื ืืงื"ื ืืืื ืืจืืฉืื ืฉื ืืืจ (ืชืืืื ืงืื, ื) ืืืืจ ืืงืื ืฆืจืชื ื:,(ืืจืืฉืืช ื, ืื) ืืืื ื\' ืืืืื ืืช ืืฆืืข,ืจื ืืฉืืืื ืื ืืืจ ืคืจืฆืืฃ ืืื ืืืจ ืื ื,ืืฉืืื ืืืื ืืืืจ ืคืจืฆืืฃ ืืืื ื ืืืชืื ืืืืจ ืืงืื ืฆืจืชื ื ืืื ืืืื ืืืืจ ืื ื ืืื ืืืืจ ืืงืื ืฆืจืชื ื ืืืจืื ืืื ืืืืจ ืจ\' ืืื ืืืืจ ืืืขืฉื ืืจืืฉืืช ืืงืื ืืคืืจืขื ืืช,ืืฉืืื ืืืืจ ืืืขืฉื ืืจืืฉืืช ืืื ืืืจื ืขื ืืขืื ืฉืืชื ืืื ืืงืื ืืคืืจืขื ืืช ืคืืจืขื ืืช ืืืื ืืืืืื ืคืืจืขื ืืช ืื ืืฉ ืืืชื ืื ืจืื ืืืืจ ืืืืืื ืืชืืืืื ืื ืืืืื ืืืงืืื ืืชืืืืื ืื ืืงืื,ืืืืืื ืืชืืืืื ืื ืืืืื ืืืชืื (ืืืงืจื ื, ืื) ืืืืืจ ืืฉื ืื ืืืจื ืืื ืืืขืืจ ืืื ืืืชืืจ ืื ืื ืื ืืชืจืื ืงืื ืืื\' ืืงืืื ืืชืืืืื ืื ืืงืื ืืชืืื ื ืชืงืื ื ืืฉ ืืืืกืืฃ ื ืชืงืืื ืืื ืืืืกืืฃ ื ืชืงืื ืืื,ืืื ืคืืจืขื ืืช ืืืืื ืืืชืื (ืืจืืฉืืช ื, ืื) ืืืื ืืช ืื ืืืงืื ืืฉืจ ืขื ืคื ื ืืืืื ืืืื ืืขื ืืืื ืืจืืฉื ืืื ืืืืจ ืืืื,ืืฉืืื ืืืื ืืืืจ ืคืจืฆืืฃ ืืืื ื ืืืชืื ืืืืฆืจ ืืฉื ื ืืืื"ื ืืื ืืืื ืืืืจ ืื ื ืืื ืืืืฆืจ,ืืืจ"ืฉ ืื ืคืื ืืืืจ ืจ\' ืฉืืขืื ืื ืคืื ืืื ืื ืืืืฆืจื ืืื ืื ืืืฆืจื,ืืฉืืื ืืืื ืืืืจ ืคืจืฆืืฃ ืืืื ื ืืืชืื (ืืจืืฉืืช ื, ื) ืืืจ ืื ืงืื ืืจืื ืืื ืืืื ืืืืจ ืื ื ืืื ืืืจ ืื ืงืื ืืจืื ืืืจ\' ืืืื ืืจืื ืืืื ืจืื ืืชืื ืืืจ ืื ืงืื ืืจืื ืืืชืื (ืืจืืฉืืช ื, ื) ืื ืืฆืื ืืืืื ืขืฉื ืืช ืืืื ืื ืืืฆื ืืชืืื ืขืื ืืืืฉืื ืืืจืืช ื\' ืืืืกืืฃ ืื ื ืืจื ืืื ืืื,ืืฉืืื ืืืื ืืืืจ ืคืจืฆืืฃ ืืืื ื ืืืชืื (ืืจืืฉืืช ื, ืื) ืืืกืืืจ ืืฉืจ ืชืืชื ื ืืื ืืืื ืืืืจ ืื ื ืืื ืืืกืืืจ ืืฉืจ ืชืืชื ื ื"ืจ ืืจืืื ืืืืชืืื ืจื ืืืื ืืืืชืืื ืจื ื ืืื ืืจ ืืฆืืง ืื ื ืฆืจืื ืืื ืืืงืื ืืชื,ืืฉืืื ืื"ื ืื ื ืืืื ื ืืืชืื ืืืื ืืื ืื"ื ืคืจืฆืืฃ ืืื ืืืื,ืืืืจ"ืฉ ืื ืื ืกืื ืืืจืฉ ืจ"ืฉ ืื ืื ืกืื ืืื ืืืชืื ืืืื ื\' ืืช ืืฆืืข ืืืื ืฉืงืืขื ืืงื"ื ืืืื ืืืืืื ืืืื ืืจืืฉืื ืฉืื ืืืจืื ืืื ืงืืจืื ืืงืืืขืชื ืื ืืืชื,ืืืจ ืืืจ ืืืื ืืืจ ืจื ืืกืื ืืืืจื ืื ืืืชื ืืชื ืชื ื ืืืื ืฉืื ืื ืืงื"ื ืืืื ืืื ืื ืืืฆืจ ืื ืืืฆืจ ืื ืงืฆืจ ืืืืขืื ืืจืื ืืืืื ืืื ืืงืื ืืช ืืคืืจืืช ืืฃ ืืฉื ืงืฆืจื ืืืืขืื ืืจืืื ืืืืื ืืื ืืงืื ืืช ืืืื,ืืืืืื ืื ืืืื ื"ืจ ืืจืืื ืื ืืืขืืจ ืืืื ืฉื ืขืฉื ืืงื"ื ืฉืืฉืืื ืืืื ืืจืืฉืื ืืืื ืืืื ืชืืจื ืืจื ืืจืฅ ืฉืืืืืจ ืืืื ืขื ืงืื ืืฉืืฉืืื ืืช ืืื ืืจืข ืื,ืืืืื ืืืืจ ืคืจืฆืืฃ ืื ืืื ืืืื ืกืื ืืจืืฉื ืืืจ ืจื ื ืืื ืืจ ืืฆืืง ืืกืชืืจื ืืืืจื ืกืื ืืจืืฉื ืืชื ืื ืื ืืืื ืืื ืืืืจื ืืฉื ืืืจื ืืืคื\' ืืฉืชื ื ืืืื ื ืื ืขื ืืืฉืจ ืืกืืงื ื ืืฆืืืื ืืื ืืขืืืจ ืืืืจื ืืฉื ืื ืืจ ืืื ืื ืืืง ืืขืืื ืืื,ืชื ื ืจืื ื ืืืจืฆื ืืขืืช ืืืฉื ืืืื ืืืื ืืื ืืืกืชืื ืื ืืคืืื ืืฉ ืืืื ืชืืจื ืืืขืฉืื ืืืืื ืืืฉื ืจืืื ื ืื ืื ืงื ืืืื ื ืฉื ืืืื ื ืฉื ืืืจ (ืืฉืื ืื, ืื) ืื ืืื ืื ืื ืงื ืจืข ืื ืื ืงื ืืืื ื ืฉื ืืืื ื,ื"ืจ ื ืืื ืื ืื ืขื ืืืจืฅ ืืื ืืืชืื (ืฉืืคืืื ืื, ืื) ืืืื ืื ืื ืืืจื ืืฉืชื,ืืชืงืืฃ ืื ืจื ื ืืื ืืจ ืืฆืืง ืืื ืืขืชื ืืื ืืืงื ื ืืืชืื ืืืื ืืืงื ื ืืืจื ืืฉืชื ืืืื ืืืืฉืข ืืืชืื (ืืืืื ื ื, ื) ืืืงื ืืืื ืืืจืื ืืื ื ืื ืืืจืื ืืืฉ ืืื ืืืจื ืืืจืื ืืืืจื ืขืฆืชื ืืื ื ืื ืืืจื ืืืจืื ืืืืจื ืขืฆืชื,ื"ืจ ืืฉื ืืืืื ืืงืืืจ ืจื ื ืืื ืื ืื ืขื ืืืจืฅ ืืื ืืคื\' ืื ืจื ื ืื ืื ืงืจื ืฉื ืืืจ (ืืจืืฉืืช ืื, ืกื) ืืชืงื ืจืืงื ืื ืขืจืืชืื ืืชืจืืื ื ืขื ืืืืืื ืืชืืื ื ืืืจื ืืืืฉ ืืื ืืคื ื ืืืืฉ,ื"ืจ ืืืื ื ืืืืจื ืืจื ืืื ืืืืจื ืืฉื ืืืืจื ืืฉื ืืื ืืืืจื ืขืื"ื ืืืืจื ืขืื"ื ืืื ืืืืจื ืืื"ื ืืฉืขื ืฉืืฆืืืจ ืืชืคืืืื,ืืื ืืืจื ืืื ืืื ืืจื ืืืื ืืื ืืจื ืืืื ืืืช ืื ืื ืืื ืืืจื ืืื ืืืืื ืคืชืื ืืืจืื ื ืืื ืืืื ืคืชืื ืืืจืื ื ืืืช ืื ืื ืืื ืืืจื ืืื ืืื ืจืืื ืืืจื ืืื ืจืืื ืืืจื ืืืช ืื ืื ืืื ืืืจื ืืื ืืื ืื ื ืชืคืืืื ืืื ืื ื ืชืคืืืื ืืืช ืื ืื:,ืืืจ ืจื ืืฆืจ ืืจืข ืืืื ืืืืื ืืืืฉื ืืื ืฉื ื ืืคืชืื ืืื ืฉื ื\' (ืงืืืช ื, ื) ืืืืื ืืืช ืืืืืฉ ืืืืข ืฉืื ืจืืงื ืืฉืืืื ืืืจ ืืืื ืืื ืืื ืืืื ืฉื ืืืจ (ืืจืืฉืืช ื, ื) ืืคืชื ืืืืช ืจืืืฅ,ืช"ืจ ืฉืชื ืืืืืช ืืฉ ืื ืืืื ืืืช ืืืขืฆืชื ืืืืื ืืืืช ืืืขืฆืชื ืืจืขื ืืืกืชืืจื ืืืืื ืืืืื ื ืืจืขื ืืฉืืืื ืืืชืื (ืงืืืช ื, ื) ืื ืืื ืืืืื ื ืืื ืืกืื ืืฉืืืื:,ืชื ื ืจืื ื ืืืืืช ืืืขืฆืืช ืื ืืืื ืืฉืื ืืืชื ืคื ืืืืจ ืืฉื ืืื ืืก ืืืืฆืื ืื ืืื ื ืืืื ืงื ื ืืืฆืื ืงืื '. None | 10a. Every chapter that was dear to David, he began with โhappy isโ and concluded with โhappy is.โ He opened with โhappy is,โ as it is written: โHappy is the man who has not walked in the counsel of the wicked or stood in the way of sinners or sat in the dwelling place of the scornfulโ (Psalms 1:1). And he concluded with โhappy,โ as it is written at the end of the chapter: โPay homage in purity, lest He be angry, and you perish on the way when His anger is kindled suddenly. Happy are those who take refuge in Himโ (Psalms 2:12). We see that these two chapters actually constitute a single chapter.,With regard to the statement of Rabbi Yehuda, son of Rabbi Shimon ben Pazi, that David did not say Halleluya until he saw the downfall of the wicked, the Gemara relates: There were these hooligans in Rabbi Meirโs neighborhood who caused him a great deal of anguish. Rabbi Meir prayed for God to have mercy on them, that they should die. Rabbi Meirโs wife, Berurya, said to him: What is your thinking? On what basis do you pray for the death of these hooligans? Do you base yourself on the verse, as it is written: โLet sins cease from the landโ (Psalms 104:35), which you interpret to mean that the world would be better if the wicked were destroyed? But is it written, let sinners cease?โ Let sins cease, is written. One should pray for an end to their transgressions, not for the demise of the transgressors themselves.,Moreover, go to the end of the verse, where it says: โAnd the wicked will be no more.โ If, as you suggest, transgressions shall cease refers to the demise of the evildoers, how is it possible that the wicked will be no more, i.e., that they will no longer be evil? Rather, pray for God to have mercy on them, that they should repent, as if they repent, then the wicked will be no more, as they will have repented.,Rabbi Meir saw that Berurya was correct and he prayed for God to have mercy on them, and they repented.,The Gemara relates an additional example of Beruryaโs incisive insight: A certain heretic said to Berurya: It is written: โSing, barren woman who has not given birth, open forth in song and cry, you did not travail, for more are the children of the desolate than the children of the married wife, said the Lordโ (Isaiah 54:1). Because she has not given birth, she should sing and rejoice?,Berurya responded to this hereticโs mockery and said: Fool! Go to the end of the verse, where it is written: โFor the children of the desolate shall be more numerous than the children of the married wife, said the Lord.โ,Rather, what is the meaning of: โSing, barren woman who has not given birthโ? It means: Sing congregation of Israel, which is like a barren woman who did not give birth to children who are destined for Gehenna like you.,In explaining passages from Psalms, the Gemara relates another instance of a response to the question of a heretic: A certain heretic said to Rabbi Abbahu, it is written: โA Psalm of David, when he fled from his son, Absalomโ (Psalms 3:1), and similarly it is said: โTo the chief musician, al tashแธฅet, a mikhtam of David when fleeing from Saul into the caveโ (Psalms 57:1). Which event was first? Since the event with Saul was first, it would have been appropriate to write it first.,Rabbi Abbahu said to him: For you, who do not employ the homiletic method of juxtaposition of verses, it is difficult. But for us, who employ the homiletic method of juxtaposition of verses, it is not difficult, as the Sages commonly homiletically infer laws and moral lessons from the juxtaposition of two verses.,Regarding the juxtaposition of verses, Rabbi Yoแธฅa said: From where in the Bible is it derived that one may draw homiletical inferences from the juxtaposition of verses? As it is said: โThe works of His hands in truth and justice, all His commandments are sure. Adjoined forever and ever, made in truth and uprightnessโ (Psalms 111:7โ8). Conclude from here that it is appropriate to draw inferences from the juxtaposition of Godโs commandments. Accordingly, Davidโs fleeing from Absalom is situated where it is in order to juxtapose it to the next chapter, which mentions the war of Gog and Magog; the second chapter of Psalms opens: โWhy are the nations in an uproar?โ,Why was the chapter of Absalom juxtaposed with the chapter of Gog and Magog? They are juxtaposed so that if a person should say to you, expressing doubt with regard to the prophecy of the war of Gog and Magog โagainst the Lord and against His anointedโ: Is there a slave who rebels against his master? Is there someone capable of rebelling against God? You too say to him: Is there a son who rebels against his father and severs the relationship with the one who brought him into the world and raised him? Yet, nevertheless, there was such a son, Absalom, and so too there can be a situation where people will seek to rebel against God.,Rabbi Yoแธฅa said explanations of other verses in the name of Rabbi Shimon ben Yoแธฅai: What is the meaning of that which is written: โShe opens her mouth with wisdom, and the teaching of loving-kindness is on her tongueโ (Proverbs 31:26)? The Sages explain that this chapter discusses the wisdom of Torah and those who engage in its study, so with reference to whom did Solomon say this verse? He said this verse about none other than his father, David, who was the clearest example of one who opens his mouth in wisdom, and who resided in five worlds or stages of life and his soul said a song of praise corresponding to each of them. Five times David said: โBless the Lord, O my soul,โ each corresponding to a different stage of life.,He resided in his motherโs womb, his first world, and said a song of praise of the pregcy, as it is stated: โof David. Bless the Lord, O my soul and all that is within me bless His holy nameโ (Psalms 103:1), in which he thanks God for creating all that is within his mother, i.e., her womb.,He emerged into the atmosphere of the world, his second world, looked upon the stars and constellations and said a song of praise of God for the entirety of creation, as it is stated: โBless the Lord, His angels, mighty in strength, that fulfill His word, listening to the voice of His word. Bless the Lord, all His hosts, His servants, that do His will. Bless the Lord, all His works, in all places of His kingship, bless my soul, Lordโ (Psalms 103:20โ23). David saw the grandeur of all creation and recognized that they are mere servants, carrying out the will of their Creator (Maโayan HaBerakhot).,He nursed from his motherโs breast, his third world, and he looked upon her bosom and said a song of praise, as it is stated: โBless the Lord, O my soul, and do not forget all His benefits gemulavโ (Psalms 103:2). The etymological association is between gemulav and gemulei meแธฅalav, which means weaned from milk (Isaiah 28:9).,We still must understand, however, what is meant by all His benefits? What in particular is praiseworthy in what God provided, beyond merely providing for the infant? Rabbi Abbahu said: In contrast with most other animals, God placed her breasts near her heart, the place that is the source of understanding.,What is the reason that God did this? Rav Yehuda said: So that the nursing child would not look upon the place of his motherโs nakedness. Rav Mattana said: So that the child would not nurse from a place of uncleanliness.,He witnessed in both vision and reality the downfall of the wicked and he said a song of praise, as it is stated: โLet sinners cease from the earth, and let the wicked be no more. Bless the Lord, O my soul, Halleluyaโ (Psalms 104:35).,The fifth world was when David looked upon the day of death and said a song of praise, as it is stated: โBless the Lord, O my soul. Lord my God, You are very great; You are clothed in glory and majestyโ (Psalms 104:1); for even death is a time of transcendence for the righteous.,The connection between this final praise and the day of death is unclear. The Gemara asks: From where is it inferred that this verse was stated with regard to the day of death? Rabba bar Rav Sheila says: We can derive this from the verses at the end of the matter, where it is written: โYou hide Your face, they vanish; You gather Your breath, they perish and return to the dustโ (Psalms 104:29).,Other interpretations of this verse exist. The Gemara relates how Rav Shimi bar Ukva, and some say Mar Ukva, would regularly study before Rabbi Shimon ben Pazi, who was well versed in aggada and would arrange the aggada before Rabbi Yehoshua ben Levi. rOnce, Rabbi Shimon ben Pazi said to him: What is the meaning of that which is written: โBless the Lord, my soul, and all that is within me bless His Holy nameโ? rRav Shimi bar Ukva said to Rabbi Shimon ben Pazi: Come and see that the attribute of the Holy One, Blessed be He, is not like the attribute of flesh and blood, as this verse praises the formation of man in his motherโs womb. The attribute of flesh and blood is such that he shapes a form on the wall for all to see, yet he cannot instill it with a spirit and soul, bowels and intestines. While the Holy One, Blessed be He, is not so, as God shapes one form within another form, a child in its motherโs womb, and instills it with spirit and soul, bowels and intestines. And this is the explanation of what Hannah said with regard to the birth of Samuel: โThere is none holy like the Lord, for there is none like You, and there is no Rock like our Godโ (I Samuel 2:2).,What is the meaning of there is no rock tzur like our God? There is no artist tzayyar like our God.,The Gemara continues to interpret the rest of that verse homiletically: What is the meaning of โthere is none like Youโ? Rabbi Yehuda ben Menasya said: Do not read the verse to mean โthere is none like You biltekhaโ; rather, read it to mean โnone can outlast You levalotkha,โ as the attribute of the Holy One, Blessed be He, is not like the attribute of flesh and blood: The attribute of flesh and blood is such that his creations outlast him, but the Holy One, Blessed be He, outlasts His actions.,This did not satisfy Rav Shimi bar Ukva, who said to Rabbi Shimon ben Pazi: I meant to say to you as follows: Corresponding to whom did David say these five instance of โBless the Lord, O my soulโ? He answered him: He said them about none other than the Holy One, Blessed be He, and corresponding to the soul, as the verse refers to the relationship between manโs soul and God. The five instances of โBless the Lord, O my soulโ correspond to the five parallels between the soul in manโs body and Godโs power in His world.,Just as the Holy One, Blessed be He, fills the entire world, so too the soul fills the entire body. rJust as the Holy One, Blessed be He, sees but is not seen, so too does the soul see, but is not seen. rJust as the Holy One, Blessed be He, sustains the entire world, so too the soul sustains the entire body. rJust as the Holy One, Blessed be He, is pure, so too is the soul pure. rJust as the Holy One, Blessed be He, resides in a chamber within a chamber, in His inner sanctum, so too the soul resides in a chamber within a chamber, in the innermost recesses of the body. rTherefore, that which has these five characteristics, the soul, should come and praise He Who has these five characteristics.,With regard to redemption and prayer, the Gemara tells the story of Hezekiahโs illness, his prayer to God, and subsequent recuperation. Rav Hamnuna said: What is the meaning of that which is written praising the Holy One, Blessed be He: โWho is like the wise man, and who knows the interpretation pesher of the matterโ (Ecclesiastes 8:1)? This verse means: Who is like the Holy One, Blessed be He, Who knows how to effect compromise peshara between two righteous individuals, between Hezekiah, the king of Judea, and Isaiah the prophet. They disagreed over which of them should visit the other. Hezekiah said: Let Isaiah come to me, as that is what we find with regard to Elijah the prophet, who went to Ahab, the king of Israel, as it is stated: โAnd Elijah went to appear to Ahabโ (I Kings 18:2). This proves that it is the prophet who must seek out the king. And Isaiah said: Let Hezekiah come to me, as that is what we find with regard to Yehoram ben Ahab, king of Israel, who went to Elisha the prophet, as it is stated: โSo the king of Israel, Jehosaphat and the king of Edom went down to himโ (II Kings 3:12).,What did the Holy One, Blessed be He, do to effect compromise between Hezekiah and Isaiah? He brought the suffering of illness upon Hezekiah and told Isaiah: Go and visit the sick. Isaiah did as God instructed, as it is stated: โIn those days Hezekiah became deathly ill, and Isaiah ben Amoz the prophet came and said to him: Thus says the Lord of Hosts: Set your house in order, for you will die and you will not liveโ (Isaiah 38:1). This seems redundant; what is the meaning of you will die and you will not live? This repetition means: You will die in this world, and you will not live, you will have no share, in the World-to-Come.,Hezekiah said to him: What is all of this? For what transgression am I being punished? rIsaiah said to him: Because you did not marry and engage in procreation. rHezekiah apologized and said: I had no children because I envisaged through divine inspiration that the children that emerge from me will not be virtuous. Hezekiah meant that he had seen that his children were destined to be evil. In fact, his son Menashe sinned extensively, and he thought it preferable to have no children at all.,Isaiah said to him: Why do you involve yourself with the secrets of the Holy One, Blessed be He? That which you have been commanded, the mitzva of procreation, you are required to perform, and that which is acceptable in the eyes of the Holy One, Blessed be He, let Him perform, as He has so decided.,Hezekiah said to Isaiah: Now give me your daughter as my wife; perhaps my merit and your merit will cause virtuous children to emerge from me. rIsaiah said to him: The decree has already been decreed against you and this judgment cannot be changed. rHezekiah said to him: Son of Amoz, cease your prophecy and leave. As long as the prophet spoke as Godโs emissary, Hezekiah was obligated to listen to him. He was not, however, obligated to accept Isaiahโs personal opinion that there was no possibility for mercy and healing.,Hezekiah continued: I have received a tradition from the house of my fatherโs father, from King David, the founding father of the dynasty of kings of Judea: Even if a sharp sword rests upon a personโs neck, he should not prevent himself from praying for mercy. One may still hold out hope that his prayers will be answered, as was David himself when he saw the Angel of Destruction, but nonetheless prayed for mercy and his prayers were answered.,With regard to the fact that one should not despair of Godโs mercy, the Gemara cites that it was also said that Rabbi Yoแธฅa and Rabbi Eliezer both said: Even if a sharp sword is resting upon a personโs neck, he should not prevent himself from praying for mercy, as it is stated in the words of Job: โThough He slay me, I will trust in Himโ (Job 13:15). Even though God is about to take his life, he still prays for Godโs mercy.'61a. He does for the best.,And Rav Huna said that Rav said in the name of Rabbi Meir: Oneโs words should always be few before the Holy One, Blessed be He, as it is stated: โBe not rash with your mouth and let not your heart be hasty to utter a word before God; for God is in heaven, and you upon earth. Therefore, let your words be fewโ (Ecclesiastes 5:1).,Rav Naแธฅman bar Rav แธคisda interpreted homiletically: What is the meaning of that which is written: โThen the Lord God formed vayyitzer manโ (Genesis 2:7), with a double yod? This double yod alludes to that fact that the Holy One, Blessed be He, created two inclinations; one a good inclination and one an evil inclination.,Rav Naแธฅman bar Yitzแธฅak strongly objects to this: If that is so, does an animal, with regard to whom vayyitzer is not written with a double yod, not have an inclination? Donโt we see that it causes damage and bites and kicks? Rather, interpret the double yod homiletically, in accordance with the opinion of Rabbi Shimon ben Pazi, as Rabbi Shimon ben Pazi said: This alludes to the difficulty of human life; woe unto me from my Creator yotzri and woe unto me from my inclination yitzri. If one opts to follow either his Creator or his inclination, woe unto him from the other.,Alternatively, this duplication in the language of creation can be explained in accordance with the statement of Rabbi Yirmeya ben Elazar, as Rabbi Yirmeya ben Elazar said: The Holy One, Blessed be He, created two faces du partzufin on Adam the first man; he was created both male and female in a single body, as it is stated: โYou have formed me tzartani behind and beforeโ (Psalms 139:5); tzartani is derived from the word tzura face. God formed two faces on a single creation, back and front.,It is stated: โAnd the tzela which the Lord, God, had taken from the man, He made a woman, and brought her unto the manโ (Genesis 2:22).,Rav and Shmuel disagree over the meaning of the word tzela: One said: It means face. Eve was originally one face or side of Adam. And one said: It means tail, which he explains to mean that the tzela was an appendage, i.e., one of the ribs in Adamโs chest.,The Gemara analyzes this dispute: Granted, according to the one who said that tzela means face; that is why it is written: โYou have formed me tzartani behind and before.โ However, according to the one who said that tzela means tail, what is meant by the verse: โYou have formed me tzartani behind and beforeโ? The Gemara answers: It can be explained in accordance with the opinion of Rabbi Ami, as Rabbi Ami said: Behind means Adam was created at the end of the act of creation; and before means that he was first for punishment.,The Gemara asks: Granted, Adam was behind, or last, in the act of creation, meaning that he was not created until the sixth day, Shabbat eve; however, before, or first, for punishment, to what punishment does this refer? If you say that he was first for punishment in the wake of the episode with the snake, wasnโt it taught in a baraita that, with regard to punishment, Rabbi Yehuda HaNasi says: In conferring honor, one begins with the greatest; in cursing, one begins with the least significant.,The Gemara explains: In conferring honor, one begins with the greatest, as it is written: โAnd Moses said unto Aaron, and Elazar and Itamar, his remaining sons: Take the meal-offering that remainsโ (Leviticus 10:12). Aaron, who was the greatest among those involved, is mentioned first. And in cursing, one begins with the least significant, as first the snake was cursed, then Eve was cursed, and ultimately Adam himself was cursed. The punishment did not begin with Adam.,Rather, this refers to the punishment of the flood, as it is written: โAnd He blotted out every living substance which was upon the face of the ground, both man and cattle, creeping things and fowl of the heavenโ (Genesis 7:23); the punishment began with man, then the animals, and ultimately all the other creatures.,Returning to interpretation of vayyitzer, the Gemara asks: Granted, according to the one who said that Eve was originally a face or side of Adam; that is why it is written vayyitzer, with a double yod, which allude to the two formations. However, according to the one who said that she was a tail, or appendage, of Adam, what is conveyed by spelling vayyitzer with a double yod?,The Gemara responds: This is interpreted homiletically in accordance with the opinion of Rabbi Shimon ben Pazi, as Rabbi Shimon ben Pazi said: This comes to emphasize that which a person says to himself in every circumstance: Woe unto me from my Creator and woe unto me from my inclination.,Granted, according to the one who said that Eve was a face, that is why it is written: โMale and female, He created themโ (Genesis 5:2). However, according to the one who said that Eve was a tail, what is the meaning of the verse: โMale and female, He created themโ? The Gemara answers: It can be explained in accordance with the opinion of Rabbi Abbahu. As Rabbi Abbahu raised a contradiction between the verses: On the one hand it is written: โMale and female, He created them,โ and on the other hand it is written: โFor in the image of God He made manโ (Genesis 9:6), indicating that man was created alone. How, then, does he resolve the contradiction? At first, the thought entered Godโs mind to create two, and ultimately, only one was actually created.,The Gemara asks: Granted, according to the one who said that Eve was a face, that is why it is written: โAnd He took one of his sides and closed up the place with flesh in its placeโ (Genesis 2:21), as it was necessary to close the side that was open. However, according to the one who said that Eve was originally a tail, what is meant by the verse: โAnd closed up the place with flesh in its placeโ? Rabbi Yirmeya said, and some say Rav Zevid said, and some say Rav Naแธฅman bar Yitzแธฅak said: It was necessary to say that only with regard to the place of the incision.,The Gemara challenges the other opinion: Granted, according to the one who said that Eve was a tail, that is why it is written: โAnd the Lord God built the tzelaโ (Genesis 2:22); it was a completely new building. However, according to the one who said that Eve was a complete face or side, what is the meaning of: โAnd He builtโ? What needed to be built?,The Gemara responds: This must be interpreted homiletically, in accordance with the opinion of Rabbi Shimon ben Menasya, as Rabbi Shimon ben Menasya interpreted homiletically: What is the meaning of that which is written: โAnd the Lord God built the tzelaโ? This verse teaches that the Holy One, Blessed be He, braided Eveโs hair, and then brought her to Adam, as in the coastal towns, they call braiding hair, building.,Alternatively, the verse: And He built, could be understood as a description of her basic shape, as Rav แธคisda said, and some say that it is taught in a baraita: This verse teaches that the Holy One, Blessed be He, built Eve like the structure of a storehouse. Just as a storehouse is built narrow on top and wide on the bottom, in order to hold produce without collapsing; so too a woman is created narrow on top and wide on the bottom, in order to hold the fetus.,With regard to the verse: โAnd brought her unto the manโ (Genesis 2:22), Rabbi Yirmeya ben Elazar said: This verse teaches that the Holy One, Blessed be He, was Adam the first manโs best man. From here, the Torah taught that it is a desired mode of behavior for a greater individual to seek out a lesser individual to assist him and serve as his best man. The greater individual should help the lesser and should not feel badly about it, that it might be beneath his dignity.,The Gemara asks: And according to the one who said that Eve was a face or side of Adam, which one of them walked in front? Rav Naแธฅman bar Yitzแธฅak said: It is reasonable to say that the man walked in front, as it is taught in a baraita: A man should not walk behind a woman on a path, as he will look at her constantly, even if it is his wife. If a woman happens upon him along a bridge, he should walk quickly in order to move her to his side so that she will not walk in front of him. And anyone who walks behind a woman in a river in order to see her exposed skin when she lifts her clothing as she passes through the water has no portion in the World-to-Come.,The Sages taught: One who counts money for a woman from his hand to her hand in order to look upon her, even if he has accumulated Torah and good deeds like Moses our teacher, he will not be absolved from the punishment of Gehenna, as it is stated: โHand to hand, the evil man shall not go unpunishedโ (Proverbs 11:21); one who hands money from his hand to her hand, even if he received the Torah from Godโs hand to his own, like Moses, he will not be absolved from the punishment of Gehenna, which is called evil.,Rav Naแธฅman said: From the following verse we know that Samsonโs father, Manoah, was an ignoramus, as it is written: โAnd Manoahโฆwent after his wifeโ (Judges 13:11).,Rav Naแธฅman bar Yitzแธฅak strongly objects to this: If that is so that you understand the verse literally, what do you say about the verse with regard to Elkana, the father of the prophet Samuel, as it is written: โAnd Elkana walked after his wife,โ and what of the verse with regard to the prophet Elisha, as it is written: โAnd he arose and followed herโ (II Kings 4:30)? Does this verse mean that he literally walked after her? Rather, certainly this verse means that he followed her words and advice. Here, too, then the verse concerning Manoah may be similarly interpreted; he followed his wifeโs words and followed her advice, and did not literally walk behind her.,Rav Ashi said: And according to what Rav Naแธฅman said, that Manoah was an ignoramus; he did not even learn to read the basic Torah stories that even children learn in school, as it is stated: โRebecca arose, and her damsels, and they rode upon the camels, and followed the manโ (Genesis 24:61); they followed him and did not walk before the man.,On this topic, Rabbi Yoแธฅa said: It is preferable to walk behind a lion and not behind a woman, and preferable to walk behind a woman and not behind idolatry, for then it will appear as if he is accompanying the idolatry. It is preferable to walk behind idolatry and not behind a synagogue when the congregation is praying, as he appears to separate himself from the community in that he does not wish to join them in prayer.,This last halakha has numerous caveats: And we only said this in a case where he is not carrying something, and if he is carrying something, this does not apply, as everyone will understand why he did not enter the synagogue. And we only said this in a case where there is no other entrance to the synagogue, and if there is another entrance, this does not apply. And we only said this in a case where he is not riding a donkey, and if he is riding a donkey, this does not apply. And we only said this in a case where he is not donning phylacteries, but if he is donning phylacteries, this does not apply.,Rav said: The evil inclination is like a fly and it sits between the two entrances of the heart, as it is stated: โDead flies make the ointment of the perfumer fetid and putridโ (Ecclesiastes 10:1). And Shmuel said: The evil inclination is like a type of wheat, as it is stated: โTransgression แธฅatat couches at the doorโ (Genesis 4:7); แธฅatat is interpreted homiletically as related to แธฅitta, wheat.,The Sages taught in a baraita: A person has two kidneys; one advises him to do good and one advises him to do evil. And it stands to reason that the one advising him to do good is to his right and the one that advises him to do evil is to his left, as it is written: โA wise manโs understanding is at his right hand, but a foolโs understanding is at his leftโ (Ecclesiastes 10:2).,Tangential to the subject of kidneys, the Gemara cites that which the Sages taught in a baraita with regard to the roles of various organs: The kidneys advise, the heart understands, the tongue shapes the sounds that emerges from the mouth, the mouth completes the shaping of the voice, the esophagus takes in and lets out all kinds of food, the trachea produces the voice, '. None |
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86. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข exegesis โข exegesis, two-schools hypothesis
Found in books: Brooke et al (2008) 307, 310; Hayes (2022) 126
| 29b. had the leg of the letter heh in the term: โThe nation haโamโ (Exodus 13:3), written in his phylacteries, severed by a perforation. He came before his son-in-law Rabbi Abba to clarify the halakha. Rabbi Abba said to him: If there remains in the leg that is attached to the roof of the letter the equivalent of the measure of a small letter, i.e., the letter yod, it is fit. But if not, it is unfit.,The Gemara relates: Rami bar Tamrei, who was the father-in-law of Rami bar Dikkulei, had the leg of the letter vav in the term: โAnd the Lord slew vayaharog all the firstbornโ (Exodus 13:15), written in his phylacteries, severed by a perforation. He came before Rabbi Zeira to clarify the halakha. Rabbi Zeira said to him: Go bring a child who is neither wise nor stupid, but of average intelligence; if he reads the term as โAnd the Lord slew vayaharogโ then it is fit, as despite the perforation the letter is still seen as a vav. But if not, then it is as though the term were: Will be slain yehareg, written without the letter vav, and it is unfit.,ยง Rav Yehuda says that Rav says: When Moses ascended on High, he found the Holy One, Blessed be He, sitting and tying crowns on the letters of the Torah. Moses said before God: Master of the Universe, who is preventing You from giving the Torah without these additions? God said to him: There is a man who is destined to be born after several generations, and Akiva ben Yosef is his name; he is destined to derive from each and every thorn of these crowns mounds upon mounds of halakhot. It is for his sake that the crowns must be added to the letters of the Torah.,Moses said before God: Master of the Universe, show him to me. God said to him: Return behind you. Moses went and sat at the end of the eighth row in Rabbi Akivaโs study hall and did not understand what they were saying. Mosesโ strength waned, as he thought his Torah knowledge was deficient. When Rabbi Akiva arrived at the discussion of one matter, his students said to him: My teacher, from where do you derive this? Rabbi Akiva said to them: It is a halakha transmitted to Moses from Sinai. When Moses heard this, his mind was put at ease, as this too was part of the Torah that he was to receive.,Moses returned and came before the Holy One, Blessed be He, and said before Him: Master of the Universe, You have a man as great as this and yet You still choose to give the Torah through me. Why? God said to him: Be silent; this intention arose before Me. Moses said before God: Master of the Universe, You have shown me Rabbi Akivaโs Torah, now show me his reward. God said to him: Return to where you were. Moses went back and saw that they were weighing Rabbi Akivaโs flesh in a butcher shop bemakkulin, as Rabbi Akiva was tortured to death by the Romans. Moses said before Him: Master of the Universe, this is Torah and this is its reward? God said to him: Be silent; this intention arose before Me.,ยง The Gemara continues its discussion of the crowns on letters of the Torah: Rava says: Seven letters require three crowns ziyyunin, and they are the letters shin, ayin, tet, nun, zayin; gimmel and tzadi. Rav Ashi says: I have seen that the exacting scribes of the study hall of Rav would put a hump-like stroke on the roof of the letter แธฅet and they would suspend the left leg of the letter heh, i.e., they would ensure that it is not joined to the roof of the letter.,Rava explains: They would put a hump-like stroke on the roof of the letter แธฅet as if to thereby say: The Holy One, Blessed be He, lives แธฅai in the heights of the universe. And they would suspend the left leg of the letter heh, as Rabbi Yehuda Nesia asked Rabbi Ami: What is the meaning of that which is written: โTrust in the Lord forever, for in the Lord beYah is God, an everlasting olamim Rockโ (Isaiah 26:4)? Rabbi Ami said to him: Anyone who puts their trust in the Holy One, Blessed be He, will have Him as his refuge in this world and in the World-to-Come. This is alluded to in the word โolamim,โ which can also mean: Worlds.,Rabbi Yehuda Nesia said to Rabbi Ami: I was not asking about the literal meaning of the verse; this is what poses a difficulty for me: What is different about that which is written: โFor in the Lord beYah,โ and it is not written: For the Lord Yah?,Rav Ashi responded: It is as Rabbi Yehuda bar Rabbi Elai taught: The verse โFor in the Lord beYah is God, an everlasting Rock Tzur olamimโ is understood as follows: The term โTzur olamimโ can also mean Creator of worlds. These letters yod and heh that constitute the word yah are referring to the two worlds that the Holy One, Blessed be He, created; one with be the letter heh and one with be the letter yod. And I do not know whether the World-to-Come was created with the letter yod and this world was created with the letter heh, or whether this world was created with the letter yod and the World-to-Come was created with the letter heh.,When the verse states: โThese are the generations of the heaven and of the earth when they were created behibareโamโ (Genesis 2:4), do not read it as behibareโam, meaning: When they were created; rather, read it as beheh beraโam, meaning: He created them with the letter heh. This verse demonstrates that the heaven and the earth, i.e., this world, were created with the letter heh, and therefore the World-to-Come must have been created with the letter yod.,And for what reason was this world created specifically with the letter heh? It is because the letter heh, which is open on its bottom, has a similar appearance to a portico, which is open on one side. And it alludes to this world, where anyone who wishes to leave may leave, i.e., every person has the ability to choose to do evil. And what is the reason that the left leg of the letter heh is suspended, i.e., is not joined to the roof of the letter? It is because if one repents, he is brought back in through the opening at the top.,The Gemara asks: But why not let him enter through that same way that he left? The Gemara answers: That would not be effective, since one requires assistance from Heaven in order to repent, in accordance with the statement of Reish Lakish. As Reish Lakish says: What is the meaning of that which is written: โIf it concerns the scorners, He scorns them, but to the humble He gives graceโ (Proverbs 3:34)? Concerning one who comes in order to become pure, he is assisted from Heaven, as it is written: โBut to the humble He gives grace.โ Concerning one who comes to become impure, he is provided with an opening to do so. The Gemara asks: And what is the reason that the letter heh has a crown on its roof? The Gemara answers: The Holy One, Blessed be He, says: If a sinner returns, repenting for his sin, I tie a crown for him from above.,The Gemara asks: For what reason was the World-to-Come created specifically with the letter yod, the smallest letter in the Hebrew alphabet? The Gemara answers: It is because the righteous of the world are so few. And for what reason is the left side of the top of the letter yod bent downward? It is because the righteous who are in the World-to-Come hang their heads in shame, since the actions of one are not similar to those of another. In the World-to-Come some of the righteous will be shown to be of greater stature than others.,ยง Rav Yosef says: Rav states these two matters with regard to scrolls, and in each case a statement is taught in a baraita that constitutes a refutation of his ruling. One is that which Rav says: A Torah scroll that contains two errors on each and every column may be corrected, but if there are three errors on each and every column then it shall be interred.,And a statement is taught in a baraita that constitutes a refutation of his ruling: A Torah scroll that contains three errors on every column may be corrected, but if there are four errors on every column then it shall be interred. A tanna taught in a baraita: If the Torah scroll contains one complete column with no errors, it saves the entire Torah scroll, and it is permitted to correct the scroll rather than interring it. Rabbi Yitzแธฅak bar Shmuel bar Marta says in the name of Rav: And this is the halakha only when the majority of the scroll is written properly and is not full of errors.,Abaye said to Rav Yosef: If that column contained three errors, what is the halakha? Rav Yosef said to him: Since the column itself may be corrected, it enables the correction of the entire scroll. The Gemara adds: And with regard to the halakha that a Torah scroll may not be fixed if it is full of errors, this statement applies when letters are missing and must be added in the space between the lines. But if there were extraneous letters, we have no problem with it, since they can easily be erased. The Gemara asks: What is the reason that a scroll with letters missing may not be corrected? Rav Kahana said: Because it would look speckled if one adds all of the missing letters in the spaces between the lines.,The Gemara relates: Agra, the father-in-law of Rabbi Abba, had many extraneous letters in his scroll. He came before Rabbi Abba to clarify the halakha. Rabbi Abba said to him: We said that one may not correct the scroll only in a case where the letters are missing.''. None |
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87. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข Exegesis, pesher โข Exodus, exegesis of โข Philo of Alexandria, exegesis of Exodus
Found in books: Kraemer (2010) 83, 84, 85, 86, 87, 88, 96, 97, 98, 99, 100, 101, 105; Schiffman (1983) 185
31b. ืฉืืฉืืื ืขืฆืื ืืืื ืืื ืฉืืืจืืขื ื ืฉืืชืืื ืชืืื ืฉืืื ืื ืืื ืืืจืื ืืขืื ืขืืืื ืืืชืื ืืืืื ืื ืืจืืื ืื ืื ืืื ื ืื ืื ืืืืื ื ืืืืจ ืจื ืงืืื ื ืืืืื ื ืืขืฉืืช ืื ืื ื ืืืจืื ืืืจ ืจืื ืืจืืฆื ืืขืฉืืช ืื ืื ืื ืืืจืื ืืืขืื ืืืฉื ื,ืืืืจ ืจืื ืืฆืืง ืืืจ ืจืื ืืื ืืื ืืฉื ืืชืขืืจืช ืืื ืกืืื ืืืกืชื ืฉื ืืืจ (ืชืืืื ื ื, ื) ืื ืืขืื ืืืืืชื,ืืจืื ืืืื ื ืืืจ ืกืืื ืืืืืื ืฉื ืืืจ (ืชืืืื ื ื, ื) ืืืืื ืืืืชื ื ืืื,ืืื ืืฉืืข ืืืื ืืื ืืืฉื ื ืืืืืื ืืื ืืืชืื (ืืืงืจื ืื, ืื) ืืืื ืืช ืืืืช ืืืชืจืืืื ื ืืืืื ืืช ืืืชื ืืื ืืขืืช ืืืื ืืืื (ืชืืืื ื ื, ื) ืชืืืื ื ืืืืื ืืืืืจ,ืืืืจ ืจืื ืืฆืืง ืืืจ ืจืื ืืื ืืืื ืฉืื ืืืจ ืืขืืื ืื ืฉืืื ืืขืืื ืฉื ืืืจ (ืืฉืขืืื ืื, ื) ืฉืืื ืืจ ืืืฉื ืืจืฅ ืืืจ ืื ืืจ,ืืืืจ ืจ\' ืืฆืืง ืืื ืจืื ืืื ืื ืืืจ ืืขืืื ืื ืืืจื ืืืื ืืืจ ืื ืืจ ืืืชืื (ืืืืื ื ื, ืื) ืืืืจื ืืื ืืืจื ืืืืื,ื ืงืื ืืื ืขืื ืืืื ื ืงืื ื ืงืืื ืืื ืขื ืืืืจื ืืืื ื ืื ืืืื ืื ืืืชืื (ืืจืืฉืืช ื, ืื) ื ืงืื ืฉืืจื ืขืื ืืืชื ื,ืฉืืื ืชืืืืืื ืืช ืจืื ืฉืืขืื ืื ืืืื ืืคื ื ืื ืืืจื ืชืืจื ืืืืืช ืืืืื ืงืจืื ืืืจ ืืื ืืฉืขื ืฉืืืจืขืช ืืืื ืงืืคืฆืช ืื ืฉืืขืช ืฉืื ืชืืงืง ืืืขืื ืืคืืื ืืืจื ืชืืจื ืชืืื ืงืจืื,ืืชืงืืฃ ืื ืจื ืืืกืฃ ืืื ืืืืื ืืื ืืืืจืื ืชืืื ืืืืชื ืืขืื ืงืจืื ืฉืืืขื ืืขื ืืืชืืื,ืืืคื ื ืื ืืืจื ืชืืจื ืืืจ ืืฉืืขื ืื ืงืื ืืืจืืขื ืขืฉืจ ืืืจ ืฉืืื ืฉืืืื ืื ืืชืืจืืช ืืฉืืขื ื ืงืื ืฉืืื ืขืฆืืื ืื ืืชืืจืืช ืืืจืืขื ืขืฉืจ,ืืืคื ื ืื ืืืจื ืชืืจื ืืืื ืืฉืืื ื ืฉืื ืืื ืืืื ืฉืืืื ืืืืื ืืืื ืขืฆืืื,ืชื ืื ืืื ืจ"ื ืืืืจ ืืคื ื ืื ืืืจื ืชืืจื ื ืื ืืฉืืขื ืืคื ื ืฉืจืืื ืื ืืงืฅ ืื ืืืจื ืชืืจื ืชืื ืืืื ืฉืืขื ืืืื ืืื ืฉืชืื ืืืืื ืขื ืืขืื ืืฉืขืช ืื ืืกืชื ืืืืคื,ืฉืืื ืชืืืืืื ืืช ืจืื ืืืกืชืื ืืจืื ืื ืื ืืคื ื ืื ืืืฉ ืืืืจ ืขื ืืฉื ืืืื ืืฉื ืืืืจืช ืขื ืืืฉ ืืฉื ืืืื ืฉืืื ืื ืืืืื ืื ืืืืจ ืขื ืื ืืขื ืืืืื ืืืืืจ ืขื ืืืืืชื,ืืืคื ื ืื ืืืฉ ืคื ืื ืืืื ืืืฉื ืคื ืื ืืืขืื ืืืคื ืืืืฉ ืื ืืืงืื ืฉื ืืจื ืืื ืืืงืื ืฉื ืืจืืช,ืืืคื ื ืื ืืืืฉ ืืงืื ืคืืืก ืืืื ืืฉื ืืงืืืช ืคืืืก ืื ืืืงืื ืฉื ืืจื ืืื ืืืงืื ืฉื ืืจืืช,ืืคื ื ืื ืืฉื ืงืืื ืขืจื ืืืื ืืืฉ ืงืืื ืขืจื ืื ืืืงืื ืฉื ืืจื ืืื ืืืงืื ืฉื ืืจืืช ืฉื ืืืจ {ืฉืืจ ืืฉืืจืื ื } ืื ืงืืื ืขืจื ืืืจืื ื ืืื,31b. they delay while in their wivesโ abdomen, initially refraining from emitting semen so that their wives will emit seed first, in order that their children will be male, the verse ascribes them credit as though they have many sons and sonsโ sons. And this statement is the same as that which Rav Ketina said: I could have made all of my children males, by refraining from emitting seed until my wife emitted seed first. Rava says another method through which one can cause his children to be males: One who wishes to make all of his children males should engage in intercourse with his wife and repeat the act.,ยง And Rabbi Yitzแธฅak says that Rabbi Ami says: A woman becomes pregt only by engaging in intercourse close to the onset of her menstrual cycle, as it is stated: โBehold, I was brought forth in iniquityโ (Psalms 51:7). This iniquity is referring to intercourse close to the womanโs menstrual cycle, when intercourse is prohibited. Accordingly, David is saying that his mother presumably conceived him at this time.,And Rabbi Yoแธฅa says: A woman becomes pregt only by engaging in intercourse near the time of her immersion in a ritual bath, through which she is purified from her status as a menstruating woman, as it is stated in the continuation of the same verse: โAnd in sin uvแธฅet did my mother conceive meโ (Psalms 51:7).,The Gemara explains this derivation: From where may it be inferred that this term โแธฅetโ is a reference to purity? The Gemara answers: As it is written with regard to leprosy of houses: โVeแธฅittei the houseโ (Leviticus 14:52), and we translate the verse into Aramaic as: And he shall purify the house. And if you wish, say that the interpretation is derived from here: โPurge me teแธฅatteโeni with hyssop, and I shall be pureโ (Psalms 51:9). Evidently, the root แธฅet, tet, alef refers to purification.,ยง And Rabbi Yitzแธฅak says that Rabbi Ami says: When a male comes into the world, i.e., when a male baby is born, peace comes to the world, as it is stated: โSend the lambs khar for the ruler of the landโ (Isaiah 16:1). This khar, or kar, a gift one sends the ruler, contributes to the stability of the government and peace, and the word male zakhar can be interpreted homiletically as an abbreviation of: This is a kar zeh kar.,And Rabbi Yitzแธฅak from the school of Rabbi Ami says: When a male comes into the world, his loaf of bread, i.e., his sustece, comes into his possession. In other words, a male can provide for himself. This is based on the aforementioned interpretation of the word male zakhar as an abbreviation of: This is a kar zeh kar, and the term kar refers to sustece, as it is written: โAnd he prepared great provision kera for themโ (II\xa0Kings 6:23).,By contrast, when a female comes into the world, nothing, i.e., no sustece, comes with her. This is derived from the homiletic interpretation of the word female nekeva as an abbreviation of the phrase: She comes clean nekiya baโa, i.e., empty. Furthermore, until she says: Give me sustece, people do not give her, as it is written in Labanโs request of Jacob: โAppoint me nokva your wages, and I will give itโ (Genesis 30:28). Laban used the word nokva, similar to nekeva, when he said that he would pay Jacob only if he explicitly demanded his wages.,The students of Rabbi Shimon ben Yoแธฅai asked him: For what reason does the Torah say that a woman after childbirth brings an offering? He said to them: At the time that a woman crouches to give birth, her pain is so great that she impulsively takes an oath that she will not engage in intercourse with her husband ever again, so that she will never again experience this pain. Therefore, the Torah says that she must bring an offering for violating her oath and continuing to engage in intercourse with her husband.,Rav Yosef objects to this answer: But isnโt the woman an intentional violator of her oath? And if she wishes that her oath be dissolved, so that she may engage in intercourse with her husband, the matter depends on her regret of her oath. One is obligated to bring an offering for violating an oath of an utterance only if his transgression is unwitting. And furthermore, if the purpose of the offering that a woman brings after childbirth is to atone for violating an oath, then she should be required to bring a female lamb or goat as an offering, which is the requirement of one who violated an oath, rather than the bird offering brought by a woman after childbirth.,And the students of Rabbi Shimon ben Yoแธฅai further inquired of him: For what reason does the Torah say that a woman who gives birth to a male is ritually impure for seven days, but a woman who gives birth to a female is impure for fourteen days? Rabbi Shimon ben Yoแธฅai answered them: When a woman gives birth to a male, over which everyone is happy, she regrets her oath, that she will never again engage in intercourse with her husband, already seven days after giving birth. By contrast, after giving birth to a female, over which everyone is unhappy, she regrets her oath only fourteen days after giving birth.,And the students further asked him: For what reason does the Torah say that circumcision is performed only on the eighth day of the babyโs life, and not beforehand? He answered them: It is so that there will not be a situation where everyone is happy at the circumcision ceremony but the father and mother of the infant are unhappy, as they are still prohibited from engaging in intercourse.,It is taught in a baraita that Rabbi Meir would say: For what reason does the Torah say that a menstruating woman is prohibited from engaging in intercourse with her husband for seven days? It is because if a woman were permitted to engage in intercourse with her husband all the time, her husband would be too accustomed to her, and would eventually be repulsed by her. Therefore, the Torah says that a menstruating woman shall be ritually impure for seven days, during which she is prohibited from engaging in intercourse with her husband, so that when she becomes pure again she will be dear to her husband as at the time when she entered the wedding canopy with him.,ยง The students of Rabbi Dostai, son of Rabbi Yannai, asked him: For what reason is it the norm that a man pursues a woman for marriage, but a woman does not pursue a man? Rabbi Dostai answered them by citing a parable of a person who lost an item. Who searches for what? Certainly the owner of the lost item searches for his item; the item does not search for its owner. Since the first woman was created from the body of the first man, the man seeks that which he has lost.,And the students of Rabbi Dostai further asked him: For what reason does a man engage in intercourse facing down, and a woman engage in intercourse facing up toward the man? Rabbi Dostai answered them: This man faces the place from which he was created, i.e., the earth, and that woman faces the place from which she was created, namely man.,And the students also inquired: For what reason is a man who is angry likely to accept appeasement, but a woman is not as likely to accept appeasement? Rabbi Dostai answered them: It is because this man behaves like the place from which he was created, i.e., the earth, which yields to pressure, and that woman behaves like the place from which she was created, i.e., from bone, which cannot be molded easily.,The students continued to ask Rabbi Dostai: For what reason is a womanโs voice pleasant, but a manโs voice is not pleasant? He answered: This man is similar to the place from which he was created, the earth, which does not issue a sound when it is struck, and that woman is similar to the place from which she was created, a bone, which makes a sound when it is struck. The proof that a womanโs voice is pleasant is that it is stated in Song of Songs that the man says to his beloved: โFor sweet is your voice, and your countece is beautifulโ (Song of Songs 2:14).,,girls are considered menstruating women from the time they lie in their cradle. And the Samaritan men impart ritual impurity to the lower bedding like the upper bedding, i.e., all layers of bedding beneath them are impure, and their status is like the bedding above a man who experiences a gonorrhea-like discharge zav: The status of both levels of bedding is that of first-degree ritual impurity, which can impart impurity to food and drink. This is due to the fact that Samaritan men are considered men who engage in intercourse with menstruating women.,And they are considered men who engage in intercourse with menstruating women because Samaritan women observe the seven-day menstrual period of ritual impurity for each and every emission of blood, even for blood that does not render them impure. Accordingly, if a Samaritan woman has an emission of impure blood during the seven-day period, she will nevertheless continue counting seven days from the first emission. It is therefore possible that the Samaritan men will engage in intercourse with their wives while they are still halakhically considered menstruating women, as the seven-day period of impurity should have been counted from the emission of the impure blood.,But one who enters the Temple while wearing those garments upon which a Samaritan had lain is not liable to bring an offering for entering the Temple in a status of impurity, nor does one burn teruma that came into contact with those garments, because their impurity is uncertain.,What are the circumstances of this statement? If the mishna is referring to girls who already see menstrual blood, then even our own, i.e., Jewish girls, are also considered menstruating women under such circumstances. And if it is referring to girls who do not yet see menstrual blood, then their girls, i.e., those of the Samaritans, should also not have the status of menstruating women.,Rava, son of Rav Aแธฅa bar Rav Huna, says that Rav Sheshet says: Here we are dealing with an unspecified case, i.e., it is unknown whether these girls have experienced their first menstrual period. Since there is a minority of girls who see menstrual blood, we are concerned with regard to each Samaritan girl that she might be from this minority. The Gemara asks: And who is the tanna who taught that one must be concerned for the minority?''. None | |
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88. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข Bible, texts and exegesis relating to Egypt โข exegesis
Found in books: Putthoff (2016) 73; Salvesen et al (2020) 635
51b. ืืืืืงืืช ืฉื ืืืจ ืฉืืืืืื ืืืืืจืื ืืคื ืืื ืืืจื ืฉืืจืืช ืืชืืฉืืืืช ืืืืืื ืืื ืืจืืช ืืื ืืืื ืืืืฆืืชืื ืืืืฆืืฆืจืืช ืืืืื ืฉืืจ ืืื ืืกืคืจ ืขื ืืืฉ ืขืฉืจื ืืขืืืช ืืืืจืืืช ืืขืืจืช ืืฉืจืื ืืขืืจืช ื ืฉืื ืื ืื ืืืฉ ืขืฉืจื (ืืขืืืช) ืฉืืชืืืื ืฉืขืืืื ืืืื ืขืืืืื ืืืื ืฉืืจ ืืืืืจืื ืฉืืจื,ืืขืืื ืฉื ื ืืื ืื ืืฉืขืจ ืืขืืืื ืฉืืืจื ืืขืืจืช ืืฉืจืื ืืขืืจืช ื ืฉืื ืืฉื ื ืืฆืืฆืจืืช ืืืืืื ืงืจื ืืืืจ ืชืงืขื ืืืจืืขื ืืชืงืขื ืืืืขื ืืืขืื ืขืฉืืจืืช ืชืงืขื ืืืจืืขื ืืชืงืขื ืืืืขื ืืขืืจื ืชืงืขื ืืืจืืขื ืืชืงืขื,(ืืืืขื ืืงืจืงืข ืชืงืขื ืืืจืืขื ืืชืงืขื) ืืื ืชืืงืขืื ืืืืืืื ืขื ืฉืืืืขืื ืืฉืขืจ ืืืืฆื ืืืืจื ืืืืขื ืืฉืขืจ ืืืืฆื ืืืืจื ืืคืื ืคื ืืื ืืืืจื ืืืขืจื ืืืืจื ืืืืชืื ื ืฉืืื ืืืงืื ืืื ืืืืจืืื ืื ืืืืื ืืคื ืืื ืงืืื ืืืฉืชืืืื ืงืืื ืืฉืืฉ ืืื ื ืืื ืขืื ืื ื ืจ\' ืืืืื ืืืืจ ืืื ืฉืื ืื ืืืืืจืื ืื ื ืืื ืืืื ืขืื ืื ื:,51b. with flaming torches that they would juggle in their hands, and they would say before them passages of song and praise to God. And the Levites would play on lyres, harps, cymbals, and trumpets, and countless other musical instruments. The musicians would stand on the fifteen stairs that descend from the Israelitesโ courtyard to the Womenโs Courtyard, corresponding to the fifteen Songs of the Ascents in Psalms, i.e., chapters 120โ134, and upon which the Levites stand with musical instruments and recite their song.,And this was the ceremony of the Water Libation: Two priests stood at the Upper Gate that descends from the Israelitesโ courtyard to the Womenโs Courtyard, with two trumpets in their hands. When the rooster crowed at dawn, they sounded a tekia, and sounded a terua, and sounded a tekia. When they who would draw the water reached the tenth stair the trumpeters sounded a tekia, and sounded a terua, and sounded a tekia, to indicate that the time to draw water from the Siloam pool had arrived. When they reached the Womenโs Courtyard with the basins of water in their hands, the trumpeters sounded a tekia, and sounded a terua, and sounded a tekia.,When they reached the ground of the Womenโs Courtyard, the trumpeters sounded a tekia, and sounded a terua, and sounded a tekia. They continued sounding the trumpets until they reached the gate through which one exits to the east, from the Womenโs Courtyard to the eastern slope of the Temple Mount. When they reached the gate through which one exits to the east, they turned from facing east to facing west, toward the Holy of Holies, and said: Our ancestors who were in this place during the First Temple period who did not conduct themselves appropriately, stood โwith their backs toward the Sanctuary of the Lord, and their faces toward the east; and they worshipped the sun toward the eastโ (Ezekiel 8:16), and we, our eyes are to God. Rabbi Yehuda says that they would repeat and say: We are to God, and our eyes are to God.,The Sages taught: One who did not see the Celebration of the Place of the Drawing of the Water, never saw celebration in his life. One who did not see Jerusalem in its glory, never saw a beautiful city. One who did not see the Temple in its constructed state, never saw a magnificent structure. The Gemara asks: What is the Temple building to which the Sages refer? Abaye said, and some say that it was Rav แธคisda who said: This is referring to the magnificent building of Herod, who renovated the Second Temple.,The Gemara asks: With what materials did he construct it? Rava said: It was with stones of green-gray marble and white marble marmara. Some say: It was with stones of blue marble and white marble. The rows of stones were set with one row slightly protruded and one row slightly indented, so that the plaster would take better. He thought to plate the Temple with gold, but the Sages said to him: Leave it as is, and do not plate it, as it is better this way, as with the different colors and the staggered arrangement of the rows of stones, it has the appearance of waves of the sea.,It is taught in a baraita that Rabbi Yehuda says: One who did not see the great synagogue deyofloston of Alexandria of Egypt never saw the glory of Israel. They said that its structure was like a large basilica basileki, with a colonnade within a colonnade. At times there were six hundred thousand men and another six hundred thousand men in it, twice the number of those who left Egypt. In it there were seventy-one golden chairs katedraot, corresponding to the seventy-one members of the Great Sanhedrin, each of which consisted of no less than twenty-one thousand talents of gold. And there was a wooden platform at the center. The sexton of the synagogue would stand on it, with the scarves in his hand. And because the synagogue was so large and the people could not hear the communal prayer, when the prayer leader reached the conclusion of a blessing requiring the people to answer amen, the sexton waved the scarf and all the people would answer amen.,And the members of the various crafts would not sit mingled. Rather, the goldsmiths would sit among themselves, and the silversmiths among themselves, and the blacksmiths among themselves, and the coppersmiths among themselves, and the weavers among themselves. And when a poor stranger entered there, he would recognize people who plied his craft, and he would turn to join them there. And from there he would secure his livelihood as well as the livelihood of the members of his household, as his colleagues would find him work in that craft.,After depicting the glory of the synagogue, the Gemara relates that Abaye said: All of the people who congregated in that synagogue were killed by Alexander the Great of Macedonia. The Gemara asks: What is the reason that they were punished and killed? It is due to the fact that they violated the prohibition with regard to Egypt in this verse: โYou shall henceforth return no more that wayโ (Deuteronomy 17:16), and they returned. Since they established their permanent place of residence in Egypt, they were punished.,When Alexander arrived, he found them, and saw that they were reading the verse in the Torah scroll: โThe Lord will bring a nation against you from far, from the end of the earth, as the vulture swoops down; a nation whose tongue you shall not understandโ (Deuteronomy 28:49). He said, referring to himself: Now, since that man sought to come by ship in ten days, and a wind carried it and the ship arrived in only five days, apparently the verse referring a vulture swooping down is referring to me and heavenly forces are assisting me. Immediately, he set upon them and slaughtered them.,ยง The mishna continues: At the conclusion of the first Festival day, etc., the priests and the Levites descended from the Israelitesโ courtyard to the Womenโs Courtyard, where they would introduce a significant repair. The Gemara asks: What is this significant repair? Rabbi Elazar said that it is like that which we learned: The walls of the Womenโs Courtyard were smooth, without protrusions, initially. Subsequently, they affixed protrusions to the wall surrounding the Womenโs Courtyard. Each year thereafter, for the Celebration of the Place of the Drawing of the Water, they placed wooden planks on these projections and surrounded the courtyard with a balcony gezuztra. And they instituted that the women should sit above and the men below.,The Sages taught in the Tosefta: Initially, women would stand on the inside of the Womenโs Courtyard, closer to the Sanctuary to the west, and the men were on the outside in the courtyard and on the rampart. And they would come to conduct themselves with inappropriate levity in each otherโs company, as the men needed to enter closer to the altar when the offerings were being sacrificed and as a result they would mingle with the women. Therefore, the Sages instituted that the women should sit on the outside and the men on the inside, and still they would come to conduct themselves with inappropriate levity. Therefore, they instituted in the interest of complete separation that the women would sit above and the men below.,The Gemara asks: How could one do so, i.e., alter the structure of the Temple? But isnโt it written with regard to the Temple: โAll this I give you in writing, as the Lord has made me wise by His hand upon me, even all the works of this patternโ (I Chronicles 28:19), meaning that all the structural plans of the Temple were divinely inspired; how could the Sages institute changes?,Rav said: They found a verse, and interpreted it homiletically and acted accordingly:''. None | |
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89. Diogenes Laertius, Lives of The Philosophers, 3.51-3.52 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: โข Exegesis โข exegesis โข exegesis, allegorical
Found in books: Erler et al (2021) 241; Motta and Petrucci (2022) 42
| 3.51. the Laws, Minos, Epinomis, and the dialogue concerning Atlantis. To the class of mental obstetrics belong the two Alcibiades, Theages, Lysis and Laches, while the Euthyphro, Meno, Io, Charmides and Theaetetus illustrate the tentative method. In the Protagoras is seen the method of critical objections; in the Euthydemus, Gorgias, and the two dialogues entitled Hippias that of subversive argument. So much then for dialogue, its definition and varieties.Again, as there is great division of opinion between those who affirm and those who deny that Plato was a dogmatist, let me proceed to deal with this further question. To be a dogmatist in philosophy is to lay down positive dogmas, just as to be a legislator is to lay down laws. Further, under dogma two things are included, the thing opined and the opinion itself.' "3.52. of these the former is a proposition, the latter a conception. Now where he has a firm grasp Plato expounds his own view and refutes the false one, but, if the subject is obscure, he suspends judgement. His own views are expounded by four persons, Socrates, Timaeus, the Athenian Stranger, the Eleatic Stranger. These strangers are not, as some hold, Plato and Parmenides, but imaginary characters without names, for, even when Socrates and Timaeus are the speakers, it is Plato's doctrines that are laid down. To illustrate the refutation of false opinions, he introduces Thrasymachus, Callicles, Polus, Gorgias, Protagoras, or again Hippias, Euthydemus and the like."'. None |
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90. Eusebius of Caesarea, Ecclesiastical History, 5.10.1-5.10.4, 5.11.2-5.11.5, 6.13.1-6.13.2 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: โข allegorical exegesis/interpretation โข allฤgoria, allegorical exegesis of Scripture โข exegesis โข exegesis, allegorical
Found in books: Ramelli (2013) 107; ฤernuลกkovรก (2016) 106, 107, 108, 113, 294, 298, 300
| 5.10.1. About that time, Pantaenus, a man highly distinguished for his learning, had charge of the school of the faithful in Alexandria. A school of sacred learning, which continues to our day, was established there in ancient times, and as we have been informed, was managed by men of great ability and zeal for divine things. Among these it is reported that Pantaenus was at that time especially conspicuous, as he had been educated in the philosophical system of those called Stoics. 5.10.2. They say that he displayed such zeal for the divine Word, that he was appointed as a herald of the Gospel of Christ to the nations in the East, and was sent as far as India. For indeed there were still many evangelists of the Word who sought earnestly to use their inspired zeal, after the examples of the apostles, for the increase and building up of the Divine Word. 5.10.3. Pantaenus was one of these, and is said to have gone to India. It is reported that among persons there who knew of Christ, he found the Gospel according to Matthew, which had anticipated his own arrival. For Bartholomew, one of the apostles, had preached to them, and left with them the writing of Matthew in the Hebrew language, which they had preserved till that time. 5.10.4. After many good deeds, Pantaenus finally became the head of the school at Alexandria, and expounded the treasures of divine doctrine both orally and in writing.
5.11.2. In his Hypotyposes he speaks of Pantaenus by name as his teacher. It seems to me that he alludes to the same person also in the first book of his Stromata, when, referring to the more conspicuous of the successors of the apostles whom he had met, he says: 5.11.3. This work is not a writing artfully constructed for display; but my notes are stored up for old age, as a remedy against forgetfulness; an image without art, and a rough sketch of those powerful and animated words which it was my privilege to hear, as well as of blessed and truly remarkable men. 5.11.4. of these the one โ the Ionian โ was in Greece, the other in Magna Graecia; the one of them was from Coele Syria, the other from Egypt. There were others in the East, one of them an Assyrian, the other a Hebrew in Palestine. But when I met with the last, โ in ability truly he was first โ having hunted him out in his concealment in Egypt, I found rest.' "5.11.5. These men, preserving the true tradition of the blessed doctrine, directly from the holy apostles, Peter and James and John and Paul, the son receiving it from the father (but few were like the fathers), have come by God's will even to us to deposit those ancestral and apostolic seeds." "
6.13.1. All the eight Stromata of Clement are preserved among us, and have been given by him the following title: Titus Flavius Clement's Stromata of Gnostic Notes on the True Philosophy." '6.13.2. The books entitled Hypotyposes are of the same number. In them he mentions Pantaenus by name as his teacher, and gives his opinions and traditions.''. None |
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91. Origen, Against Celsus, 4.39-4.40, 6.61 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: โข Allegory, allegorical exegesis โข Aristobulus, Exegetical interests โข Exegesis โข allฤgoria, allegorical exegesis of Scripture โข exegesis โข exegesis, allegorical
Found in books: Corrigan and Rasimus (2013) 200; Fowler (2014) 215; Potter Suh and Holladay (2021) 144; ฤernuลกkovรก (2016) 86
| 4.39. But as Celsus makes a jest also of the serpent, as counteracting the injunctions given by God to the man, taking the narrative to be an old wife's fable, and has purposely neither mentioned the paradise of God, nor stated that God is said to have planted it in Eden towards the east, and that there afterwards sprang up from the earth every tree that was beautiful to the sight, and good for food, and the tree of life in the midst of the paradise, and the tree of the knowledge of good and evil, and the other statements which follow, which might of themselves lead a candid reader to see that all these things had not inappropriately an allegorical meaning, let us contrast with this the words of Socrates regarding Eros in the Symposium of Plato, and which are put in the mouth of Socrates as being more appropriate than what was said regarding him by all the others at the Symposium. The words of Plato are as follow: When Aphrodite was born, the gods held a banquet, and there was present, along with the others, Porus the son of Metis. And after they had dined, Penia came to beg for something (seeing there was an entertainment), and she stood at the gate. Porus meantime, having become intoxicated with the nectar (for there was then no wine), went into the garden of Zeus, and, being heavy with liquor, lay down to sleep. Penia accordingly formed a secret plot, with a view of freeing herself from her condition of poverty, to get a child by Porus, and accordingly lay down beside him, and became pregt with Eros. And on this account Eros has become the follower and attendant of Aphrodite, having been begotten on her birthday feast, and being at the same time by nature a lover of the beautiful, because Aphrodite too is beautiful. Seeing, then, that Eros is the son of Porus and Penia, the following is his condition. In the first place, he is always poor, and far from being delicate and beautiful, as most persons imagine; but is withered, and sunburnt, and unshod, and without a home, sleeping always upon the ground, and without a covering; lying in the open air beside gates, and on public roads; possessing the nature of his mother, and dwelling continually with indigence. But, on the other hand, in conformity with the character of his father, he is given to plotting against the beautiful and the good, being courageous, and hasty, and vehement; a keen hunter, perpetually devising contrivances; both much given to forethought, and also fertile in resources; acting like a philosopher throughout the whole of his life; a terrible sorcerer, and dealer in drugs, and a sophist as well; neither immortal by nature nor yet mortal, but on the same day, at one time he flourishes and lives when he has plenty, and again at another time dies, and once more is recalled to life through possessing the nature of his father. But the supplies furnished to him are always gradually disappearing, so that he is never at any time in want, nor yet rich; and, on the other hand, he occupies an intermediate position between wisdom and ignorance. Now, if those who read these words were to imitate the malignity of Celsus - which be it far from Christians to do!- they would ridicule the myth, and would turn this great Plato into a subject of jest; but if, on investigating in a philosophic spirit what is conveyed in the dress of a myth, they should be able to discover the meaning of Plato, (they will admire) the manner in which he was able to conceal, on account of the multitude, in the form of this myth, the great ideas which presented themselves to him, and to speak in a befitting manner to those who know how to ascertain from the myths the true meaning of him who wove them together. Now I have brought forward this myth occurring in the writings of Plato, because of the mention in it of the garden of Zeus, which appears to bear some resemblance to the paradise of God, and of the comparison between Penia and the serpent, and the plot against Porus by Penia, which may be compared with the plot of the serpent against the man. It is not very clear, indeed, whether Plato fell in with these stories by chance, or whether, as some think, meeting during his visit to Egypt with certain individuals who philosophized on the Jewish mysteries, and learning some things from them, he may have preserved a few of their ideas, and thrown others aside, being careful not to offend the Greeks by a complete adoption of all the points of the philosophy of the Jews, who were in bad repute with the multitude, on account of the foreign character of their laws and their peculiar polity. The present, however, is not the proper time for explaining either the myth of Plato, or the story of the serpent and the paradise of God, and all that is related to have taken place in it, as in our exposition of the book of Genesis we have especially occupied ourselves as we best could with these matters. " "4.40. But as he asserts that the Mosaic narrative most impiously represents God as in a state of weakness from the very commencement (of things), and as unable to gain over (to obedience) even one single man whom He Himself had formed, we say in answer that the objection is much the same as if one were to find fault with the existence of evil, which God has not been able to prevent even in the case of a single individual, so that one man might be found from the very beginning of things who was born into the world untainted by sin. For as those whose business it is to defend the doctrine of providence do so by means of arguments which are not to be despised, so also the subjects of Adam and his son will be philosophically dealt with by those who are aware that in the Hebrew language Adam signifies man; and that in those parts of the narrative which appear to refer to Adam as an individual, Moses is discoursing upon the nature of man in general. For in Adam (as the Scripture says) all die, and were condemned in the likeness of Adam's transgression, the word of God asserting this not so much of one particular individual as of the whole human race. For in the connected series of statements which appears to apply as to one particular individual, the curse pronounced upon Adam is regarded as common to all (the members of the race), and what was spoken with reference to the woman is spoken of every woman without exception. And the expulsion of the man and woman from paradise, and their being clothed with tunics of skins (which God, because of the transgression of men, made for those who had sinned), contain a certain secret and mystical doctrine (far transcending that of Plato) of the souls losing its wings, and being borne downwards to earth, until it can lay hold of some stable resting-place. " "
6.61. Again, not understanding the meaning of the words, And God ended on the sixth day His works which He had made, and ceased on the seventh day from all His works which He had made: and God blessed the seventh day, and hallowed it, because on it He had ceased from all His works which He had begun to make; and imagining the expression, He ceased on the seventh day, to be the same as this, He rested on the seventh day, he makes the remark: After this, indeed, he is weary, like a very bad workman, who stands in need of rest to refresh himself! For he knows nothing of the day of the Sabbath and rest of God, which follows the completion of the world's creation, and which lasts during the duration of the world, and in which all those will keep festival with God who have done all their works in their six days, and who, because they have omitted none of their duties, will ascend to the contemplation (of celestial things), and to the assembly of righteous and blessed beings. In the next place, as if either the Scriptures made such a statement, or as if we ourselves so spoke of God as having rested from fatigue, he continues: It is not in keeping with the fitness of things that the first God should feel fatigue, or work with His hands, or give forth commands. Celsus says, that it is not in keeping with the fitness of things that the first God should feel fatigue. Now we would say that neither does God the Word feel fatigue, nor any of those beings who belong to a better and diviner order of things, because the sensation of fatigue is peculiar to those who are in the body. You can examine whether this is true of those who possess a body of any kind, or of those who have an earthly body, or one a little better than this. But neither is it consistent with the fitness of things that the first God should work with His own hands. If you understand the words work with His own hands literally, then neither are they applicable to the second God, nor to any other being partaking of divinity. But suppose that they are spoken in an improper and figurative sense, so that we may translate the following expressions, And the firmament shows forth His handywork, and the heavens are the work of Your hands, and any other similar phrases, in a figurative manner, so far as respects the hands and limbs of Deity, where is the absurdity in the words, God thus working with His own hands? And as there is no absurdity in God thus working, so neither is there in His issuing commands; so that what is done at His bidding should be beautiful and praiseworthy, because it was God who commanded it to be performed. "". None |
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92. Origen, On First Principles, 3.6.5 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: โข Exegesis โข allegorical exegesis/interpretation
Found in books: Fowler (2014) 217; Ramelli (2013) 150
| 3.6.5. The last enemy, moreover, who is called death, is said on this account to be destroyed, that there may not be anything left of a mournful kind when death does not exist, nor anything that is adverse when there is no enemy. The destruction of the last enemy, indeed, is to be understood, not as if its substance, which was formed by God, is to perish, but because its mind and hostile will, which came not from God, but from itself, are to be destroyed. Its destruction, therefore, will not be its non-existence, but its ceasing to be an enemy, and (to be) death. For nothing is impossible to the Omnipotent, nor is anything incapable of restoration to its Creator: for He made all things that they might exist, and those things which were made for existence cannot cease to be. For this reason also will they admit of change and variety, so as to be placed, according to their merits, either in a better or worse position; but no destruction of substance can befall those things which were created by God for the purpose of permanent existence. For those things which agreeably to the common opinion are believed to perish, the nature either of our faith or of the truth will not permit us to suppose to be destroyed. Finally, our flesh is supposed by ignorant men and unbelievers to be destroyed after death, in such a degree that it retains no relic at all of its former substance. We, however, who believe in its resurrection, understand that a change only has been produced by death, but that its substance certainly remains; and that by the will of its Creator, and at the time appointed, it will be restored to life; and that a second time a change will take place in it, so that what at first was flesh (formed) out of earthly soil, and was afterwards dissolved by death, and again reduced to dust and ashes (For dust you are, it is said, and to dust shall you return), will be again raised from the earth, and shall after this, according to the merits of the indwelling soul, advance to the glory of a spiritual body.''. None |
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93. Porphyry, Life of Plotinus, 20 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: โข Exegesis โข exegesis
Found in books: Motta and Petrucci (2022) 86; d, Hoine and Martijn (2017) 37
| 20. This extended quotation from the most acute of the critics of our day--a writer who has passed judgement on nearly all his contemporaries--serves to show the estimate he came to set upon Plotinus of whom, at first, misled by ignorant talk, he had held a poor opinion. His notion, by the way, that the transcripts he acquired from Amelius were faulty sprang from his misunderstanding of Plotinus' style and phraseology; if there were ever any accurate copies, these were they, faithful reproductions from the author's own manuscript. Another passage from the work of Longinus, dealing with Amelius, Plotinus, and other metaphysicians of the day, must be inserted here to give a complete view of the opinion formed upon these philosophers by the most authoritative and most searching of critics. The work was entitled On the End: in Answer to Plotinus and Gentilianus Amelius. It opens with the following preface: 'In our time, Marcellus, there have been many philosophers--especially in our youth--for there is a strange scarcity at present. When I was a boy, my parents' long journeys gave me the opportunity of seeing all the better-known teachers; and in later life those that still lived became known to me as my visits to this and that city and people brought me where they happened to live. 'Some of these undertook the labour of developing their theories in formal works and so have bequeathed to the future the means of profiting by their services. Others thought they had done enough when they had convinced their own immediate hearers of the truth of their theories.. 'First of those that have written. 'Among the Platonists there are Euclides, Democritus, Proclinus the philosopher of the Troad, and the two who still profess philosophy at Rome, Plotinus and his friend Gentilianus Amelius. Among the Stoics there are Themistocles and Phoibion and the two who flourished only a little while ago, Annius and Medius. And there is the Peripatetic, Heliodorus of Alexandria. 'For those that have not written, there are among the Platonists Ammonius and Origen, two teachers whose lectures I myself attended during a long period, men greatly surpassing their contemporaries in mental power; and there are the Platonic Successors at Athens, Theodotus and Eubulus. 'No doubt some writing of a metaphysical order stands to the credit of this group: Origen wrote On Spirit-Beings, Eubulus On the Philebus and Gorgias, and the objections urged by Aristotle to Plato's Republic; but this is not enough to class either of them with systematic authors. This was side-play; authorship was not in the main plan of their careers. 'Among Stoic teachers that refrained from writing we have Herminus and Lysimachus, and the two living at Athens, Musonius and Athenaeus; among Peripatetics, Ammonius and Ptolemaeus. 'The two last were the most accomplished scholars of their time, Ammonius especially being unapproached in breadth of learning; but neither produced any systematic work; we have from them merely verses and duty-speeches; and these I cannot think to have been preserved with their consent; they did not concern themselves about formal statement of their doctrine, and it is not likely they would wish to be known in after times by compositions of so trivial a nature. 'To return to the writers; some of them, like Euclides, Democritus, and Proclinus, confined themselves to the mere compilation and transcription of passages from earlier authorities. Others diligently worked over various minor points in the investigations of the ancients, and put together books dealing with the same subjects. Such were Annius, Medius, and Phoibion, the last especially choosing to be distinguished for style rather than for systematic thinking. In the same class must be ranked Heliodorus; his writings contribute nothing to the organization of the thought which he found to his hand in the teaching of earlier workers. 'Plotinus and Gentilianus Amelius alone display the true spirit of authorship; they treat of a great number of questions and they bring a method of their own to the treatment. 'Plotinus, it would seem, set the principles of Pythagoras and of Plato in a clearer light than anyone before him; on the same subjects, Numenius, Cronius, Moderatus, and Thrasyllus fall far short of him in precision and fullness. Amelius set himself to walk in Plotinus' steps and adopted most of Plotinus' opinions; his method, however, was diffuse an, unlike his friend, he indulges in an extravagance of explanation. 'Only these two seem to me worth study. What profit can anyone expect from troubling the works of any of the others to the neglect of the originals on which they drew? They bring us nothing of their own, not even a novel augment, much less a leading idea, and are too unconcerned even to set side by side the most generally adopted theories or to choose the better among them. 'My own method has been different; as for example when I replied to Gentilianus upon Plato's treatment of Justice and in a review I undertook of Plotinus' work On the Ideas. This latter was in the form of a reply to Basileus of Tyre, my friend as theirs. He had preferred Plotinus' system to mine and had written several works in the manner of his master, amongst them a treatise supporting Plotinus' theory of the Idea against that which I taught. I endeavoured, not, I think, unsuccessfully, to show that his change of mind was mistaken. 'In these two essays I have ranged widely over the doctrines of this school, as also in my Letter to Amelius which, despite the simple title with which I contented myself, has the dimensions of a book, being a reply to a treatise he addressed to me from Rome under the title On Plotinus' Philosophic Method.' "". None |
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94. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: โข Allegory, allegorical exegesis โข Exegesis on the Soul
Found in books: Corrigan and Rasimus (2013) 350; Iricinschi et al. (2013) 249
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95. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: โข Allegory, allegorical exegesis โข Exegesis, in Irenaeus โข Exegesis, in Valentianianism โข Exegesis, in gnosticism
Found in books: Boulluec (2022) 250; Corrigan and Rasimus (2013) 255
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96. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: โข Christian exegesis โข divine names, Christian exegesis and โข exegesis
Found in books: Boustan Janssen and Roetzel (2010) 200; Janowitz (2002b) 35
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97. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: โข allegorical exegesis/interpretation โข exegesis
Found in books: Ramelli (2013) 196; ฤernuลกkovรก (2016) 118
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98. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: โข Exegesis โข allegorical exegesis/interpretation
Found in books: Fowler (2014) 218; Ramelli (2013) 283
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99. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: โข Allegory, allegorical exegesis โข exegesis, Neoplatonic
Found in books: Corrigan and Rasimus (2013) 358, 360, 361, 429, 585; Pinheiro Bierl and Beck (2013) 135
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100. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: โข Proclus exegesis of Philosophy Extracted from the Oracles โข exegesis
Found in books: Tanaseanu-Dรถbler and von Alvensleben (2020) 371, 372; d, Hoine and Martijn (2017) 10
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101. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: โข Exegesis โข exegesis โข exegesis, allegorical
Found in books: Erler et al (2021) 241; Joosse (2021) 208
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102. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: โข exegesis
Found in books: Tanaseanu-Dรถbler and von Alvensleben (2020) 303; d, Hoine and Martijn (2017) 33
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103. None, None, nan (6th cent. CE - 6th cent. CE)
Tagged with subjects: โข Exegesis
Found in books: Fowler (2014) 75; Joosse (2021) 181
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104. None, None, nan (6th cent. CE - 6th cent. CE)
Tagged with subjects: โข Exegesis โข Exegesis, allegorical โข exegesis, allegorical
Found in books: Erler et al (2021) 240; Fowler (2014) 75, 93; Joosse (2021) 177, 181, 199
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105. None, None, nan
Tagged with subjects: โข exegesis โข exegete
Found in books: Martin (2009) 219; Papazarkadas (2011) 56
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106. None, None, nan
Tagged with subjects: โข Allegory, allegorical exegesis โข exegesis
Found in books: Brooke et al (2008) 181; Corrigan and Rasimus (2013) 349
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107. None, None, nan
Tagged with subjects: โข Exegesis,, Concrete Exegesis โข Exegesis,, Difficult Passages โข Exegesis,, and Orthography โข exegesis
Found in books: Brooke et al (2008) 264; Fishbane (2003) 142, 335, 354, 355
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