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91 results for "exile"
1. Septuagint, Tobit, None (th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 115
1.4. Now when I was in my own country, in the land of Israel, while I was still a young man, the whole tribe of Naphtali my forefather deserted the house of Jerusalem. This was the place which had been chosen from among all the tribes of Israel, where all the tribes should sacrifice and where the temple of the dwelling of the Most High was consecrated and established for all generations for ever.
2. Septuagint, Baruch, 1.15-3.8 (th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •exile, babylonian Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 22
3. Hebrew Bible, Psalms, 2.4, 37.13, 51.12-51.14, 78.1, 78.10, 79.1-79.3, 89.3, 89.28-89.29, 103.18, 104.18, 105.9 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 202; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 225; Stuckenbruck (2007), 1 Enoch 91-108, 268, 288, 377
2.4. "יוֹשֵׁב בַּשָּׁמַיִם יִשְׂחָק אֲדֹנָי יִלְעַג־לָמוֹ׃", 37.13. "אֲדֹנָי יִשְׂחַק־לוֹ כִּי־רָאָה כִּי־יָבֹא יוֹמוֹ׃", 51.12. "לֵב טָהוֹר בְּרָא־לִי אֱלֹהִים וְרוּחַ נָכוֹן חַדֵּשׁ בְּקִרְבִּי׃", 51.13. "אַל־תַּשְׁלִיכֵנִי מִלְּפָנֶיךָ וְרוּחַ קָדְשְׁךָ אַל־תִּקַּח מִמֶּנִּי׃", 51.14. "הָשִׁיבָה לִּי שְׂשׂוֹן יִשְׁעֶךָ וְרוּחַ נְדִיבָה תִסְמְכֵנִי׃", 78.1. "מַשְׂכִּיל לְאָסָף הַאֲזִינָה עַמִּי תּוֹרָתִי הַטּוּ אָזְנְכֶם לְאִמְרֵי־פִי׃", 78.1. "לֹא שָׁמְרוּ בְּרִית אֱלֹהִים וּבְתוֹרָתוֹ מֵאֲנוּ לָלֶכֶת׃", 79.1. "מִזְמוֹר לְאָסָף אֱ‍לֹהִים בָּאוּ גוֹיִם בְּנַחֲלָתֶךָ טִמְּאוּ אֶת־הֵיכַל קָדְשֶׁךָ שָׂמוּ אֶת־יְרוּשָׁלִַם לְעִיִּים׃", 79.1. "לָמָּה יֹאמְרוּ הַגּוֹיִם אַיֵּה אֱ‍לֹהֵיהֶם יִוָּדַע בגיים [בַּגּוֹיִם] לְעֵינֵינוּ נִקְמַת דַּם־עֲבָדֶיךָ הַשָּׁפוּךְ׃", 79.2. "נָתְנוּ אֶת־נִבְלַת עֲבָדֶיךָ מַאֲכָל לְעוֹף הַשָּׁמָיִם בְּשַׂר חֲסִידֶיךָ לְחַיְתוֹ־אָרֶץ׃", 79.3. "שָׁפְכוּ דָמָם כַּמַּיִם סְבִיבוֹת יְרוּשָׁלִָם וְאֵין קוֹבֵר׃", 89.3. "כִּי־אָמַרְתִּי עוֹלָם חֶסֶד יִבָּנֶה שָׁמַיִם תָּכִן אֱמוּנָתְךָ בָהֶם׃", 89.3. "וְשַׂמְתִּי לָעַד זַרְעוֹ וְכִסְאוֹ כִּימֵי שָׁמָיִם׃", 89.28. "אַף־אָנִי בְּכוֹר אֶתְּנֵהוּ עֶלְיוֹן לְמַלְכֵי־אָרֶץ׃", 89.29. "לְעוֹלָם אשמור־[אֶשְׁמָר־] לוֹ חַסְדִּי וּבְרִיתִי נֶאֱמֶנֶת לוֹ׃", 103.18. "לְשֹׁמְרֵי בְרִיתוֹ וּלְזֹכְרֵי פִקֻּדָיו לַעֲשׂוֹתָם׃", 104.18. "הָרִים הַגְּבֹהִים לַיְּעֵלִים סְלָעִים מַחְסֶה לַשְׁפַנִּים׃", 105.9. "אֲשֶׁר כָּרַת אֶת־אַבְרָהָם וּשְׁבוּעָתוֹ לְיִשְׂחָק׃", 2.4. "He that sitteth in heaven laugheth, the Lord hath them in derision.", 37.13. "The Lord doth laugh at him; for He seeth that his day is coming.", 51.12. "Create me a clean heart, O God; and renew a stedfast spirit within me.", 51.13. "Cast me not away from Thy presence; and take not Thy holy spirit from me.", 51.14. "Restore unto me the joy of Thy salvation; and let a willing spirit uphold me.", 78.1. "Maschil of Asaph. Give ear, O my people, to my teaching; Incline your ears to the words of my mouth.", 78.10. "They kept not the covet of God, And refused to walk in His law;", 79.1. "A Psalm of Asaph. O God, the heathen are come into Thine inheritance; They have defiled Thy holy temple; They have made Jerusalem into heaps.", 79.2. "They have given the dead bodies of Thy servants to be food unto the fowls of the heaven, The flesh of Thy saints unto the beasts of the earth.", 79.3. "They have shed their blood like water Round about Jerusalem, with none to bury them.", 89.3. "For I have said: 'For ever is mercy built; In the very heavens Thou dost establish Thy faithfulness.", 89.28. "I also will appoint him first-born, The highest of the kings of the earth.", 89.29. "For ever will I keep for him My mercy, And My covet shall stand fast with him.", 103.18. "To such as keep His covet, And to those that remember His precepts to do them.", 104.18. "The high mountains are for the wild goats; The rocks are a refuge for the conies.", 105.9. "[The covet] which He made with Abraham, And His oath unto Isaac;",
4. Hebrew Bible, Numbers, 34.12-34.15 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •exile,, babylonian •babylonian exile Found in books: Amsler (2023), Knowledge Construction in Late Antiquity, 34, 36; Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 94
34.12. "וְיָרַד הַגְּבוּל הַיַּרְדֵּנָה וְהָיוּ תוֹצְאֹתָיו יָם הַמֶּלַח זֹאת תִּהְיֶה לָכֶם הָאָרֶץ לִגְבֻלֹתֶיהָ סָבִיב׃", 34.13. "וַיְצַו מֹשֶׁה אֶת־בְּנֵי יִשְׂרָאֵל לֵאמֹר זֹאת הָאָרֶץ אֲשֶׁר תִּתְנַחֲלוּ אֹתָהּ בְּגוֹרָל אֲשֶׁר צִוָּה יְהוָה לָתֵת לְתִשְׁעַת הַמַּטּוֹת וַחֲצִי הַמַּטֶּה׃", 34.14. "כִּי לָקְחוּ מַטֵּה בְנֵי הָראוּבֵנִי לְבֵית אֲבֹתָם וּמַטֵּה בְנֵי־הַגָּדִי לְבֵית אֲבֹתָם וַחֲצִי מַטֵּה מְנַשֶּׁה לָקְחוּ נַחֲלָתָם׃", 34.15. "שְׁנֵי הַמַּטּוֹת וַחֲצִי הַמַּטֶּה לָקְחוּ נַחֲלָתָם מֵעֵבֶר לְיַרְדֵּן יְרֵחוֹ קֵדְמָה מִזְרָחָה׃", 34.12. "and the border shall go down to the Jordan, and the goings out thereof shall be at the Salt Sea; this shall be your land according to the borders thereof round about.’", 34.13. "And Moses commanded the children of Israel, saying: ‘This is the land wherein ye shall receive inheritance by lot, which the LORD hath commanded to give unto the nine tribes, and to the half-tribe;", 34.14. "for the tribe of the children of Reuben according to their fathers’houses, and the tribe of the children of Gad according to their fathers’houses, have received, and the half-tribe of Manasseh have received, their inheritance;", 34.15. "the two tribes and the half-tribe have received their inheritance beyond the Jordan at Jericho eastward, toward the sun-rising.’",
5. Hebrew Bible, Micah, 6.4 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •babylonian exile, return from Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 43
6.4. "כִּי הֶעֱלִתִיךָ מֵאֶרֶץ מִצְרַיִם וּמִבֵּית עֲבָדִים פְּדִיתִיךָ וָאֶשְׁלַח לְפָנֶיךָ אֶת־מֹשֶׁה אַהֲרֹן וּמִרְיָם׃", 6.4. "For I brought thee up out of the land of Egypt, And redeemed thee out of the house of bondage, And I sent before thee Moses, Aaron, and Miriam.",
6. Hebrew Bible, Leviticus, 19.9-19.10, 19.35, 23.22 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •exile, babylonian Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 135
19.9. "וּבְקֻצְרְכֶם אֶת־קְצִיר אַרְצְכֶם לֹא תְכַלֶּה פְּאַת שָׂדְךָ לִקְצֹר וְלֶקֶט קְצִירְךָ לֹא תְלַקֵּט׃", 19.35. "לֹא־תַעֲשׂוּ עָוֶל בַּמִּשְׁפָּט בַּמִּדָּה בַּמִּשְׁקָל וּבַמְּשׂוּרָה׃", 23.22. "וּבְקֻצְרְכֶם אֶת־קְצִיר אַרְצְכֶם לֹא־תְכַלֶּה פְּאַת שָׂדְךָ בְּקֻצְרֶךָ וְלֶקֶט קְצִירְךָ לֹא תְלַקֵּט לֶעָנִי וְלַגֵּר תַּעֲזֹב אֹתָם אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 19.9. "And when ye reap the harvest of your land, thou shalt not wholly reap the corner of thy field, neither shalt thou gather the gleaning of thy harvest.", 19.10. "And thou shalt not glean thy vineyard, neither shalt thou gather the fallen fruit of thy vineyard; thou shalt leave them for the poor and for the stranger: I am the LORD your God.", 19.35. "Ye shall do no unrighteousness in judgment, in meteyard, in weight, or in measure.", 23.22. "And when ye reap the harvest of your land, thou shalt not wholly reap the corner of thy field, neither shalt thou gather the gleaning of thy harvest; thou shalt leave them for the poor, and for the stranger: I am the LORD your God.",
7. Hebrew Bible, Job, None (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Allen and Doedens (2022), Turmoil, Trauma and Tenacity in Early Jewish Literature 113
8. Hebrew Bible, Hosea, a b c d\n0 "5.14" "5.14" "5 14" (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •exiles, babylonian Found in books: Allen and Doedens (2022), Turmoil, Trauma and Tenacity in Early Jewish Literature 86
9. Hebrew Bible, Exodus, None (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 377
31.16. "וְשָׁמְרוּ בְנֵי־יִשְׂרָאֵל אֶת־הַשַּׁבָּת לַעֲשׂוֹת אֶת־הַשַּׁבָּת לְדֹרֹתָם בְּרִית עוֹלָם׃", 31.16. "Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covet.",
10. Hebrew Bible, Esther, 2.6 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •babylonian exile, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 169
2.6. "אֲשֶׁר הָגְלָה מִירוּשָׁלַיִם עִם־הַגֹּלָה אֲשֶׁר הָגְלְתָה עִם יְכָנְיָה מֶלֶךְ־יְהוּדָה אֲשֶׁר הֶגְלָה נְבוּכַדְנֶאצַּר מֶלֶךְ בָּבֶל׃", 2.6. "who had been carried away from Jerusalem with the captives that had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away.",
11. Hebrew Bible, Deuteronomy, 6.20, 7.8, 16.3, 19.14, 24.19, 25.15, 27.17, 28.49-28.64, 30.3, 32.1-32.43 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 141; Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 208, 217; Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 43; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 66; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 135; Stuckenbruck (2007), 1 Enoch 91-108, 268
7.8. "כִּי מֵאַהֲבַת יְהוָה אֶתְכֶם וּמִשָּׁמְרוּ אֶת־הַשְּׁבֻעָה אֲשֶׁר נִשְׁבַּע לַאֲבֹתֵיכֶם הוֹצִיא יְהוָה אֶתְכֶם בְּיָד חֲזָקָה וַיִּפְדְּךָ מִבֵּית עֲבָדִים מִיַּד פַּרְעֹה מֶלֶךְ־מִצְרָיִם׃", 16.3. "לֹא־תֹאכַל עָלָיו חָמֵץ שִׁבְעַת יָמִים תֹּאכַל־עָלָיו מַצּוֹת לֶחֶם עֹנִי כִּי בְחִפָּזוֹן יָצָאתָ מֵאֶרֶץ מִצְרַיִם לְמַעַן תִּזְכֹּר אֶת־יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם כֹּל יְמֵי חַיֶּיךָ׃", 19.14. "לֹא תַסִּיג גְּבוּל רֵעֲךָ אֲשֶׁר גָּבְלוּ רִאשֹׁנִים בְּנַחֲלָתְךָ אֲשֶׁר תִּנְחַל בָּאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ לְרִשְׁתָּהּ׃", 24.19. "כִּי תִקְצֹר קְצִירְךָ בְשָׂדֶךָ וְשָׁכַחְתָּ עֹמֶר בַּשָּׂדֶה לֹא תָשׁוּב לְקַחְתּוֹ לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה יִהְיֶה לְמַעַן יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ בְּכֹל מַעֲשֵׂה יָדֶיךָ׃", 25.15. "אֶבֶן שְׁלֵמָה וָצֶדֶק יִהְיֶה־לָּךְ אֵיפָה שְׁלֵמָה וָצֶדֶק יִהְיֶה־לָּךְ לְמַעַן יַאֲרִיכוּ יָמֶיךָ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃", 27.17. "אָרוּר מַסִּיג גְּבוּל רֵעֵהוּ וְאָמַר כָּל־הָעָם אָמֵן׃", 28.49. "יִשָּׂא יְהוָה עָלֶיךָ גּוֹי מֵרָחוֹק מִקְצֵה הָאָרֶץ כַּאֲשֶׁר יִדְאֶה הַנָּשֶׁר גּוֹי אֲשֶׁר לֹא־תִשְׁמַע לְשֹׁנוֹ׃", 28.51. "וְאָכַל פְּרִי בְהֶמְתְּךָ וּפְרִי־אַדְמָתְךָ עַד הִשָּׁמְדָךְ אֲשֶׁר לֹא־יַשְׁאִיר לְךָ דָּגָן תִּירוֹשׁ וְיִצְהָר שְׁגַר אֲלָפֶיךָ וְעַשְׁתְּרֹת צֹאנֶךָ עַד הַאֲבִידוֹ אֹתָךְ׃", 28.52. "וְהֵצַר לְךָ בְּכָל־שְׁעָרֶיךָ עַד רֶדֶת חֹמֹתֶיךָ הַגְּבֹהוֹת וְהַבְּצֻרוֹת אֲשֶׁר אַתָּה בֹּטֵחַ בָּהֵן בְּכָל־אַרְצֶךָ וְהֵצַר לְךָ בְּכָל־שְׁעָרֶיךָ בְּכָל־אַרְצְךָ אֲשֶׁר נָתַן יְהוָה אֱלֹהֶיךָ לָךְ׃", 28.53. "וְאָכַלְתָּ פְרִי־בִטְנְךָ בְּשַׂר בָּנֶיךָ וּבְנֹתֶיךָ אֲשֶׁר נָתַן־לְךָ יְהוָה אֱלֹהֶיךָ בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר־יָצִיק לְךָ אֹיְבֶךָ׃", 28.54. "הָאִישׁ הָרַךְ בְּךָ וְהֶעָנֹג מְאֹד תֵּרַע עֵינוֹ בְאָחִיו וּבְאֵשֶׁת חֵיקוֹ וּבְיֶתֶר בָּנָיו אֲשֶׁר יוֹתִיר׃", 28.55. "מִתֵּת לְאַחַד מֵהֶם מִבְּשַׂר בָּנָיו אֲשֶׁר יֹאכֵל מִבְּלִי הִשְׁאִיר־לוֹ כֹּל בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בְּכָל־שְׁעָרֶיךָ׃", 28.56. "הָרַכָּה בְךָ וְהָעֲנֻגָּה אֲשֶׁר לֹא־נִסְּתָה כַף־רַגְלָהּ הַצֵּג עַל־הָאָרֶץ מֵהִתְעַנֵּג וּמֵרֹךְ תֵּרַע עֵינָהּ בְּאִישׁ חֵיקָהּ וּבִבְנָהּ וּבְבִתָּהּ׃", 28.57. "וּבְשִׁלְיָתָהּ הַיּוֹצֵת מִבֵּין רַגְלֶיהָ וּבְבָנֶיהָ אֲשֶׁר תֵּלֵד כִּי־תֹאכְלֵם בְּחֹסֶר־כֹּל בַּסָּתֶר בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בִּשְׁעָרֶיךָ׃", 28.58. "אִם־לֹא תִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת הַכְּתוּבִים בַּסֵּפֶר הַזֶּה לְיִרְאָה אֶת־הַשֵּׁם הַנִּכְבָּד וְהַנּוֹרָא הַזֶּה אֵת יְהוָה אֱלֹהֶיךָ׃", 28.59. "וְהִפְלָא יְהוָה אֶת־מַכֹּתְךָ וְאֵת מַכּוֹת זַרְעֶךָ מַכּוֹת גְּדֹלוֹת וְנֶאֱמָנוֹת וָחֳלָיִם רָעִים וְנֶאֱמָנִים׃", 28.61. "גַּם כָּל־חֳלִי וְכָל־מַכָּה אֲשֶׁר לֹא כָתוּב בְּסֵפֶר הַתּוֹרָה הַזֹּאת יַעְלֵם יְהוָה עָלֶיךָ עַד הִשָּׁמְדָךְ׃", 28.62. "וְנִשְׁאַרְתֶּם בִּמְתֵי מְעָט תַּחַת אֲשֶׁר הֱיִיתֶם כְּכוֹכְבֵי הַשָּׁמַיִם לָרֹב כִּי־לֹא שָׁמַעְתָּ בְּקוֹל יְהוָה אֱלֹהֶיךָ׃", 28.63. "וְהָיָה כַּאֲשֶׁר־שָׂשׂ יְהוָה עֲלֵיכֶם לְהֵיטִיב אֶתְכֶם וּלְהַרְבּוֹת אֶתְכֶם כֵּן יָשִׂישׂ יְהוָה עֲלֵיכֶם לְהַאֲבִיד אֶתְכֶם וּלְהַשְׁמִיד אֶתְכֶם וְנִסַּחְתֶּם מֵעַל הָאֲדָמָה אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ׃", 28.64. "וֶהֱפִיצְךָ יְהוָה בְּכָל־הָעַמִּים מִקְצֵה הָאָרֶץ וְעַד־קְצֵה הָאָרֶץ וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ עֵץ וָאָבֶן׃", 30.3. "וְשָׁב יְהוָה אֱלֹהֶיךָ אֶת־שְׁבוּתְךָ וְרִחֲמֶךָ וְשָׁב וְקִבֶּצְךָ מִכָּל־הָעַמִּים אֲשֶׁר הֱפִיצְךָ יְהוָה אֱלֹהֶיךָ שָׁמָּה׃", 32.1. "יִמְצָאֵהוּ בְּאֶרֶץ מִדְבָּר וּבְתֹהוּ יְלֵל יְשִׁמֹן יְסֹבְבֶנְהוּ יְבוֹנְנֵהוּ יִצְּרֶנְהוּ כְּאִישׁוֹן עֵינוֹ׃", 32.1. "הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה וְתִשְׁמַע הָאָרֶץ אִמְרֵי־פִי׃", 32.2. "וַיֹּאמֶר אַסְתִּירָה פָנַי מֵהֶם אֶרְאֶה מָה אַחֲרִיתָם כִּי דוֹר תַּהְפֻּכֹת הֵמָּה בָּנִים לֹא־אֵמֻן בָּם׃", 32.2. "יַעֲרֹף כַּמָּטָר לִקְחִי תִּזַּל כַּטַּל אִמְרָתִי כִּשְׂעִירִם עֲלֵי־דֶשֶׁא וְכִרְבִיבִים עֲלֵי־עֵשֶׂב׃", 32.3. "אֵיכָה יִרְדֹּף אֶחָד אֶלֶף וּשְׁנַיִם יָנִיסוּ רְבָבָה אִם־לֹא כִּי־צוּרָם מְכָרָם וַיהוָה הִסְגִּירָם׃", 32.3. "כִּי שֵׁם יְהוָה אֶקְרָא הָבוּ גֹדֶל לֵאלֹהֵינוּ׃", 32.4. "כִּי־אֶשָּׂא אֶל־שָׁמַיִם יָדִי וְאָמַרְתִּי חַי אָנֹכִי לְעֹלָם׃", 32.4. "הַצּוּר תָּמִים פָּעֳלוֹ כִּי כָל־דְּרָכָיו מִשְׁפָּט אֵל אֱמוּנָה וְאֵין עָוֶל צַדִּיק וְיָשָׁר הוּא׃", 32.5. "וּמֻת בָּהָר אֲשֶׁר אַתָּה עֹלֶה שָׁמָּה וְהֵאָסֵף אֶל־עַמֶּיךָ כַּאֲשֶׁר־מֵת אַהֲרֹן אָחִיךָ בְּהֹר הָהָר וַיֵּאָסֶף אֶל־עַמָּיו׃", 32.5. "שִׁחֵת לוֹ לֹא בָּנָיו מוּמָם דּוֹר עִקֵּשׁ וּפְתַלְתֹּל׃", 32.6. "הֲ־לַיְהוָה תִּגְמְלוּ־זֹאת עַם נָבָל וְלֹא חָכָם הֲלוֹא־הוּא אָבִיךָ קָּנֶךָ הוּא עָשְׂךָ וַיְכֹנְנֶךָ׃", 32.7. "זְכֹר יְמוֹת עוֹלָם בִּינוּ שְׁנוֹת דּוֹר־וָדוֹר שְׁאַל אָבִיךָ וְיַגֵּדְךָ זְקֵנֶיךָ וְיֹאמְרוּ לָךְ׃", 32.8. "בְּהַנְחֵל עֶלְיוֹן גּוֹיִם בְּהַפְרִידוֹ בְּנֵי אָדָם יַצֵּב גְּבֻלֹת עַמִּים לְמִסְפַּר בְּנֵי יִשְׂרָאֵל׃", 32.9. "כִּי חֵלֶק יְהֹוָה עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ׃", 32.11. "כְּנֶשֶׁר יָעִיר קִנּוֹ עַל־גּוֹזָלָיו יְרַחֵף יִפְרֹשׂ כְּנָפָיו יִקָּחֵהוּ יִשָּׂאֵהוּ עַל־אֶבְרָתוֹ׃", 32.12. "יְהוָה בָּדָד יַנְחֶנּוּ וְאֵין עִמּוֹ אֵל נֵכָר׃", 32.13. "יַרְכִּבֵהוּ עַל־במותי [בָּמֳתֵי] אָרֶץ וַיֹּאכַל תְּנוּבֹת שָׂדָי וַיֵּנִקֵהוּ דְבַשׁ מִסֶּלַע וְשֶׁמֶן מֵחַלְמִישׁ צוּר׃", 32.14. "חֶמְאַת בָּקָר וַחֲלֵב צֹאן עִם־חֵלֶב כָּרִים וְאֵילִים בְּנֵי־בָשָׁן וְעַתּוּדִים עִם־חֵלֶב כִּלְיוֹת חִטָּה וְדַם־עֵנָב תִּשְׁתֶּה־חָמֶר׃", 32.15. "וַיִּשְׁמַן יְשֻׁרוּן וַיִּבְעָט שָׁמַנְתָּ עָבִיתָ כָּשִׂיתָ וַיִּטֹּשׁ אֱלוֹהַ עָשָׂהוּ וַיְנַבֵּל צוּר יְשֻׁעָתוֹ׃", 32.16. "יַקְנִאֻהוּ בְּזָרִים בְּתוֹעֵבֹת יַכְעִיסֻהוּ׃", 32.17. "יִזְבְּחוּ לַשֵּׁדִים לֹא אֱלֹהַ אֱלֹהִים לֹא יְדָעוּם חֲדָשִׁים מִקָּרֹב בָּאוּ לֹא שְׂעָרוּם אֲבֹתֵיכֶם׃", 32.18. "צוּר יְלָדְךָ תֶּשִׁי וַתִּשְׁכַּח אֵל מְחֹלְלֶךָ׃", 32.19. "וַיַּרְא יְהוָה וַיִּנְאָץ מִכַּעַס בָּנָיו וּבְנֹתָיו׃", 32.21. "הֵם קִנְאוּנִי בְלֹא־אֵל כִּעֲסוּנִי בְּהַבְלֵיהֶם וַאֲנִי אַקְנִיאֵם בְּלֹא־עָם בְּגוֹי נָבָל אַכְעִיסֵם׃", 32.22. "כִּי־אֵשׁ קָדְחָה בְאַפִּי וַתִּיקַד עַד־שְׁאוֹל תַּחְתִּית וַתֹּאכַל אֶרֶץ וִיבֻלָהּ וַתְּלַהֵט מוֹסְדֵי הָרִים׃", 32.23. "אַסְפֶּה עָלֵימוֹ רָעוֹת חִצַּי אֲכַלֶּה־בָּם׃", 32.24. "מְזֵי רָעָב וּלְחֻמֵי רֶשֶׁף וְקֶטֶב מְרִירִי וְשֶׁן־בְּהֵמוֹת אֲשַׁלַּח־בָּם עִם־חֲמַת זֹחֲלֵי עָפָר׃", 32.25. "מִחוּץ תְּשַׁכֶּל־חֶרֶב וּמֵחֲדָרִים אֵימָה גַּם־בָּחוּר גַּם־בְּתוּלָה יוֹנֵק עִם־אִישׁ שֵׂיבָה׃", 32.26. "אָמַרְתִּי אַפְאֵיהֶם אַשְׁבִּיתָה מֵאֱנוֹשׁ זִכְרָם׃", 32.27. "לוּלֵי כַּעַס אוֹיֵב אָגוּר פֶּן־יְנַכְּרוּ צָרֵימוֹ פֶּן־יֹאמְרוּ יָדֵינוּ רָמָה וְלֹא יְהוָה פָּעַל כָּל־זֹאת׃", 32.28. "כִּי־גוֹי אֹבַד עֵצוֹת הֵמָּה וְאֵין בָּהֶם תְּבוּנָה׃", 32.29. "לוּ חָכְמוּ יַשְׂכִּילוּ זֹאת יָבִינוּ לְאַחֲרִיתָם׃", 32.31. "כִּי לֹא כְצוּרֵנוּ צוּרָם וְאֹיְבֵינוּ פְּלִילִים׃", 32.32. "כִּי־מִגֶּפֶן סְדֹם גַּפְנָם וּמִשַּׁדְמֹת עֲמֹרָה עֲנָבֵמוֹ עִנְּבֵי־רוֹשׁ אַשְׁכְּלֹת מְרֹרֹת לָמוֹ׃", 32.33. "חֲמַת תַּנִּינִם יֵינָם וְרֹאשׁ פְּתָנִים אַכְזָר׃", 32.34. "הֲלֹא־הוּא כָּמֻס עִמָּדִי חָתֻם בְּאוֹצְרֹתָי׃", 32.35. "לִי נָקָם וְשִׁלֵּם לְעֵת תָּמוּט רַגְלָם כִּי קָרוֹב יוֹם אֵידָם וְחָשׁ עֲתִדֹת לָמוֹ׃", 32.36. "כִּי־יָדִין יְהוָה עַמּוֹ וְעַל־עֲבָדָיו יִתְנֶחָם כִּי יִרְאֶה כִּי־אָזְלַת יָד וְאֶפֶס עָצוּר וְעָזוּב׃", 32.37. "וְאָמַר אֵי אֱלֹהֵימוֹ צוּר חָסָיוּ בוֹ׃", 32.38. "אֲשֶׁר חֵלֶב זְבָחֵימוֹ יֹאכֵלוּ יִשְׁתּוּ יֵין נְסִיכָם יָקוּמוּ וְיַעְזְרֻכֶם יְהִי עֲלֵיכֶם סִתְרָה׃", 32.39. "רְאוּ עַתָּה כִּי אֲנִי אֲנִי הוּא וְאֵין אֱלֹהִים עִמָּדִי אֲנִי אָמִית וַאֲחַיֶּה מָחַצְתִּי וַאֲנִי אֶרְפָּא וְאֵין מִיָּדִי מַצִּיל׃", 32.41. "אִם־שַׁנּוֹתִי בְּרַק חַרְבִּי וְתֹאחֵז בְּמִשְׁפָּט יָדִי אָשִׁיב נָקָם לְצָרָי וְלִמְשַׂנְאַי אֲשַׁלֵּם׃", 32.42. "אַשְׁכִּיר חִצַּי מִדָּם וְחַרְבִּי תֹּאכַל בָּשָׂר מִדַּם חָלָל וְשִׁבְיָה מֵרֹאשׁ פַּרְעוֹת אוֹיֵב׃", 32.43. "הַרְנִינוּ גוֹיִם עַמּוֹ כִּי דַם־עֲבָדָיו יִקּוֹם וְנָקָם יָשִׁיב לְצָרָיו וְכִפֶּר אַדְמָתוֹ עַמּוֹ׃", 6.20. "When thy son asketh thee in time to come, saying: ‘What mean the testimonies, and the statutes, and the ordices, which the LORD our God hath commanded you?", 7.8. "but because the LORD loved you, and because He would keep the oath which He swore unto your fathers, hath the LORD brought you out with a mighty hand, and redeemed you out of the house of bondage, from the hand of Pharaoh king of Egypt.", 16.3. "Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, even the bread of affliction; for in haste didst thou come forth out of the land of Egypt; that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life.", 19.14. "Thou shalt not remove thy neighbour’s landmark, which they of old time have set, in thine inheritance which thou shalt inherit, in the land that the LORD thy God giveth thee to possess it.", 24.19. "When thou reapest thy harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go back to fetch it; it shall be for the stranger, for the fatherless, and for the widow; that the LORD thy God may bless thee in all the work of thy hands.", 25.15. "A perfect and just weight shalt thou have; a perfect and just measure shalt thou have; that thy days may be long upon the land which the LORD thy God giveth thee.", 27.17. "Cursed be he that removeth his neighbour’s landmark. And all the people shall say: Amen.", 28.49. "The LORD will bring a nation against thee from far, from the end of the earth, as the vulture swoopeth down; a nation whose tongue thou shalt not understand;", 28.50. "a nation of fierce countece, that shall not regard the person of the old, nor show favour to the young.", 28.51. "And he shall eat the fruit of thy cattle, and the fruit of thy ground, until thou be destroyed; that also shall not leave thee corn, wine, or oil, the increase of thy kine, or the young of thy flock, until he have caused thee to perish.", 28.52. "And he shall besiege thee in all thy gates, until thy high and fortified walls come down, wherein thou didst trust, throughout all thy land; and he shall besiege thee in all thy gates throughout all thy land, which the LORD thy God hath given thee.", 28.53. "And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters whom the LORD thy God hath given thee; in the siege and in the straitness, wherewith thine enemies shall straiten thee.", 28.54. "The man that is tender among you, and very delicate, his eye shall be evil against his brother, and against the wife of his bosom, and against the remt of his children whom he hath remaining;", 28.55. "so that he will not give to any of them of the flesh of his children whom he shall eat, because he hath nothing left him; in the siege and in the straitness, wherewith thine enemy shall straiten thee in all thy gates.", 28.56. "The tender and delicate woman among you, who would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil against the husband of her bosom, and against her son, and against her daughter;", 28.57. "and against her afterbirth that cometh out from between her feet, and against her children whom she shall bear; for she shall eat them for want of all things secretly; in the siege and in the straitness, wherewith thine enemy shall straiten thee in thy gates.", 28.58. "If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and awful Name, the LORD thy God;", 28.59. "then the LORD will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, and sore sicknesses, and of long continuance.", 28.60. "And He will bring back upon thee all the diseases of Egypt, which thou wast in dread of; and they shall cleave unto thee.", 28.61. "Also every sickness, and every plague, which is not written in the book of this law, them will the LORD bring upon thee, until thou be destroyed.", 28.62. "And ye shall be left few in number, whereas ye were as the stars of heaven for multitude; because thou didst not hearken unto the voice of the LORD thy God.", 28.63. "And it shall come to pass, that as the LORD rejoiced over you to do you good, and to multiply you; so the LORD will rejoice over you to cause you to perish, and to destroy you; and ye shall be plucked from off the land whither thou goest in to possess it.", 28.64. "And the LORD shall scatter thee among all peoples, from the one end of the earth even unto the other end of the earth; and there thou shalt serve other gods, which thou hast not known, thou nor thy fathers, even wood and stone.", 30.3. "that then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the peoples, whither the LORD thy God hath scattered thee.", 32.1. "Give ear, ye heavens, and I will speak; And let the earth hear the words of my mouth.", 32.2. "My doctrine shall drop as the rain, My speech shall distil as the dew; As the small rain upon the tender grass, And as the showers upon the herb.", 32.3. "For I will proclaim the name of the LORD; Ascribe ye greatness unto our God.", 32.4. "The Rock, His work is perfect; For all His ways are justice; A God of faithfulness and without iniquity, Just and right is He. .", 32.5. "Is corruption His? No; His children’s is the blemish; A generation crooked and perverse.", 32.6. "Do ye thus requite the LORD, O foolish people and unwise? Is not He thy father that hath gotten thee? Hath He not made thee, and established thee?", 32.7. "Remember the days of old, Consider the years of many generations; Ask thy father, and he will declare unto thee, Thine elders, and they will tell thee.", 32.8. "When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel.", 32.9. "For the portion of the LORD is His people, Jacob the lot of His inheritance.", 32.10. "He found him in a desert land, and in the waste, a howling wilderness; He compassed him about, He cared for him, He kept him as the apple of His eye.", 32.11. "As an eagle that stirreth up her nest, Hovereth over her young, Spreadeth abroad her wings, taketh them, Beareth them on her pinions—", 32.12. "The LORD alone did lead him, And there was no strange god with Him.", 32.13. "He made him ride on the high places of the earth, And he did eat the fruitage of the field; And He made him to suck honey out of the crag, And oil out of the flinty rock;", 32.14. "Curd of kine, and milk of sheep, With fat of lambs, And rams of the breed of Bashan, and he-goats, With the kidney-fat of wheat; And of the blood of the grape thou drankest foaming wine.", 32.15. "But Jeshurun waxed fat, and kicked— Thou didst wax fat, thou didst grow thick, thou didst become gross— And he forsook God who made him, And contemned the Rock of his salvation.", 32.16. "They roused Him to jealousy with strange gods, With abominations did they provoke Him.", 32.17. "They sacrificed unto demons, no-gods, Gods that they knew not, New gods that came up of late, Which your fathers dreaded not.", 32.18. "of the Rock that begot thee thou wast unmindful, And didst forget God that bore thee. .", 32.19. "And the LORD saw, and spurned, Because of the provoking of His sons and His daughters.", 32.20. "And He said: ‘I will hide My face from them, I will see what their end shall be; For they are a very froward generation, Children in whom is no faithfulness.", 32.21. "They have roused Me to jealousy with a no-god; They have provoked Me with their vanities; And I will rouse them to jealousy with a no-people; I will provoke them with a vile nation.", 32.22. "For a fire is kindled in My nostril, And burneth unto the depths of the nether-world, And devoureth the earth with her produce, And setteth ablaze the foundations of the mountains.", 32.23. "I will heap evils upon them; I will spend Mine arrows upon them;", 32.24. "The wasting of hunger, and the devouring of the fiery bolt, And bitter destruction; And the teeth of beasts will I send upon them, With the venom of crawling things of the dust.", 32.25. "Without shall the sword bereave, And in the chambers terror; Slaying both young man and virgin, The suckling with the man of gray hairs.", 32.26. "I thought I would make an end of them, I would make their memory cease from among men;", 32.27. "Were it not that I dreaded the enemy’s provocation, Lest their adversaries should misdeem, Lest they should say: Our hand is exalted, And not the LORD hath wrought all this.’", 32.28. "For they are a nation void of counsel, And there is no understanding in them.", 32.29. "If they were wise, they would understand this, They would discern their latter end.", 32.30. "How should one chase a thousand, And two put ten thousand to flight, Except their Rock had given them over And the LORD had delivered them up?", 32.31. "For their rock is not as our Rock, Even our enemies themselves being judges.", 32.32. "For their vine is of the vine of Sodom, And of the fields of Gomorrah; Their grapes are grapes of gall, Their clusters are bitter;", 32.33. "Their wine is the venom of serpents, And the cruel poison of asps.", 32.34. "’Is not this laid up in store with Me, Sealed up in My treasuries?", 32.35. "Vengeance is Mine, and recompense, Against the time when their foot shall slip; For the day of their calamity is at hand, And the things that are to come upon them shall make haste.", 32.36. "For the LORD will judge His people, And repent Himself for His servants; When He seeth that their stay is gone, And there is none remaining, shut up or left at large.", 32.37. "And it is said: Where are their gods, The rock in whom they trusted;", 32.38. "Who did eat the fat of their sacrifices, and drank the wine of their drink-offering? Let him rise up and help you, Let him be your protection.", 32.39. "See now that I, even I, am He, And there is no god with Me; I kill, and I make alive; I have wounded, and I heal; And there is none that can deliver out of My hand.", 32.40. "For I lift up My hand to heaven, And say: As I live for ever,", 32.41. "If I whet My glittering sword, And My hand take hold on judgment; I will render vengeance to Mine adversaries, And will recompense them that hate Me.", 32.42. "I will make Mine arrows drunk with blood, And My sword shall devour flesh; With the blood of the slain and the captives, From the long-haired heads of the enemy.’", 32.43. "Sing aloud, O ye nations, of His people; For He doth avenge the blood of His servants, And doth render vengeance to His adversaries, And doth make expiation for the land of His people.",
12. Hebrew Bible, Song of Songs, 2.8 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •exile, babylonian Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 66
2.8. "קוֹל דּוֹדִי הִנֵּה־זֶה בָּא מְדַלֵּג עַל־הֶהָרִים מְקַפֵּץ עַל־הַגְּבָעוֹת׃", 2.8. Hark! my beloved! behold, he cometh, Leaping upon the mountains, skipping upon the hills.
13. Hebrew Bible, Genesis, 2.7, 6.18, 9.9, 9.11-9.13, 9.15-9.17, 13.9, 13.14-13.17, 15.8, 17.2, 17.4, 17.7, 17.9-17.11, 17.13-17.14, 17.19, 17.21 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •exile, babylonian •exile babylonian •exile,, babylonian Found in books: Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 94; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 207, 225; Stuckenbruck (2007), 1 Enoch 91-108, 377
2.7. "וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃", 6.18. "וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתָּךְ וּבָאתָ אֶל־הַתֵּבָה אַתָּה וּבָנֶיךָ וְאִשְׁתְּךָ וּנְשֵׁי־בָנֶיךָ אִתָּךְ׃", 9.9. "וַאֲנִי הִנְנִי מֵקִים אֶת־בְּרִיתִי אִתְּכֶם וְאֶת־זַרְעֲכֶם אַחֲרֵיכֶם׃", 9.11. "וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתְּכֶם וְלֹא־יִכָּרֵת כָּל־בָּשָׂר עוֹד מִמֵּי הַמַּבּוּל וְלֹא־יִהְיֶה עוֹד מַבּוּל לְשַׁחֵת הָאָרֶץ׃", 9.12. "וַיֹּאמֶר אֱלֹהִים זֹאת אוֹת־הַבְּרִית אֲשֶׁר־אֲנִי נֹתֵן בֵּינִי וּבֵינֵיכֶם וּבֵין כָּל־נֶפֶשׁ חַיָּה אֲשֶׁר אִתְּכֶם לְדֹרֹת עוֹלָם׃", 9.13. "אֶת־קַשְׁתִּי נָתַתִּי בֶּעָנָן וְהָיְתָה לְאוֹת בְּרִית בֵּינִי וּבֵין הָאָרֶץ׃", 9.15. "וְזָכַרְתִּי אֶת־בְּרִיתִי אֲשֶׁר בֵּינִי וּבֵינֵיכֶם וּבֵין כָּל־נֶפֶשׁ חַיָּה בְּכָל־בָּשָׂר וְלֹא־יִהְיֶה עוֹד הַמַּיִם לְמַבּוּל לְשַׁחֵת כָּל־בָּשָׂר׃", 9.16. "וְהָיְתָה הַקֶּשֶׁת בֶּעָנָן וּרְאִיתִיהָ לִזְכֹּר בְּרִית עוֹלָם בֵּין אֱלֹהִים וּבֵין כָּל־נֶפֶשׁ חַיָּה בְּכָל־בָּשָׂר אֲשֶׁר עַל־הָאָרֶץ׃", 9.17. "וַיֹּאמֶר אֱלֹהִים אֶל־נֹחַ זֹאת אוֹת־הַבְּרִית אֲשֶׁר הֲקִמֹתִי בֵּינִי וּבֵין כָּל־בָּשָׂר אֲשֶׁר עַל־הָאָרֶץ׃", 13.9. "הֲלֹא כָל־הָאָרֶץ לְפָנֶיךָ הִפָּרֶד נָא מֵעָלָי אִם־הַשְּׂמֹאל וְאֵימִנָה וְאִם־הַיָּמִין וְאַשְׂמְאִילָה׃", 13.14. "וַיהוָה אָמַר אֶל־אַבְרָם אַחֲרֵי הִפָּרֶד־לוֹט מֵעִמּוֹ שָׂא נָא עֵינֶיךָ וּרְאֵה מִן־הַמָּקוֹם אֲשֶׁר־אַתָּה שָׁם צָפֹנָה וָנֶגְבָּה וָקֵדְמָה וָיָמָּה׃", 13.15. "כִּי אֶת־כָּל־הָאָרֶץ אֲשֶׁר־אַתָּה רֹאֶה לְךָ אֶתְּנֶנָּה וּלְזַרְעֲךָ עַד־עוֹלָם׃", 13.16. "וְשַׂמְתִּי אֶת־זַרְעֲךָ כַּעֲפַר הָאָרֶץ אֲשֶׁר אִם־יוּכַל אִישׁ לִמְנוֹת אֶת־עֲפַר הָאָרֶץ גַּם־זַרְעֲךָ יִמָּנֶה׃", 13.17. "קוּם הִתְהַלֵּךְ בָּאָרֶץ לְאָרְכָּהּ וּלְרָחְבָּהּ כִּי לְךָ אֶתְּנֶנָּה׃", 15.8. "וַיֹּאמַר אֲדֹנָי יֱהוִה בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה׃", 17.2. "וּלְיִשְׁמָעֵאל שְׁמַעְתִּיךָ הִנֵּה בֵּרַכְתִּי אֹתוֹ וְהִפְרֵיתִי אֹתוֹ וְהִרְבֵּיתִי אֹתוֹ בִּמְאֹד מְאֹד שְׁנֵים־עָשָׂר נְשִׂיאִם יוֹלִיד וּנְתַתִּיו לְגוֹי גָּדוֹל׃", 17.2. "וְאֶתְּנָה בְרִיתִי בֵּינִי וּבֵינֶךָ וְאַרְבֶּה אוֹתְךָ בִּמְאֹד מְאֹד׃", 17.4. "אֲנִי הִנֵּה בְרִיתִי אִתָּךְ וְהָיִיתָ לְאַב הֲמוֹן גּוֹיִם׃", 17.7. "וַהֲקִמֹתִי אֶת־בְּרִיתִי בֵּינִי וּבֵינֶךָ וּבֵין זַרְעֲךָ אַחֲרֶיךָ לְדֹרֹתָם לִבְרִית עוֹלָם לִהְיוֹת לְךָ לֵאלֹהִים וּלְזַרְעֲךָ אַחֲרֶיךָ׃", 17.9. "וַיֹּאמֶר אֱלֹהִים אֶל־אַבְרָהָם וְאַתָּה אֶת־בְּרִיתִי תִשְׁמֹר אַתָּה וְזַרְעֲךָ אַחֲרֶיךָ לְדֹרֹתָם׃", 17.11. "וּנְמַלְתֶּם אֵת בְּשַׂר עָרְלַתְכֶם וְהָיָה לְאוֹת בְּרִית בֵּינִי וּבֵינֵיכֶם׃", 17.13. "הִמּוֹל יִמּוֹל יְלִיד בֵּיתְךָ וּמִקְנַת כַּסְפֶּךָ וְהָיְתָה בְרִיתִי בִּבְשַׂרְכֶם לִבְרִית עוֹלָם׃", 17.14. "וְעָרֵל זָכָר אֲשֶׁר לֹא־יִמּוֹל אֶת־בְּשַׂר עָרְלָתוֹ וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ אֶת־בְּרִיתִי הֵפַר׃", 17.19. "וַיֹּאמֶר אֱלֹהִים אֲבָל שָׂרָה אִשְׁתְּךָ יֹלֶדֶת לְךָ בֵּן וְקָרָאתָ אֶת־שְׁמוֹ יִצְחָק וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתּוֹ לִבְרִית עוֹלָם לְזַרְעוֹ אַחֲרָיו׃", 17.21. "וְאֶת־בְּרִיתִי אָקִים אֶת־יִצְחָק אֲשֶׁר תֵּלֵד לְךָ שָׂרָה לַמּוֹעֵד הַזֶּה בַּשָּׁנָה הָאַחֶרֶת׃", 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.", 6.18. "But I will establish My covet with thee; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons’wives with thee.", 9.9. "’As for Me, behold, I establish My covet with you, and with your seed after you;", 9.11. "And I will establish My covet with you; neither shall all flesh be cut off any more by the waters of the flood; neither shall there any more be a flood to destroy the earth.’", 9.12. "And God said: ‘This is the token of the covet which I make between Me and you and every living creature that is with you, for perpetual generations:", 9.13. "I have set My bow in the cloud, and it shall be for a token of a covet between Me and the earth.", 9.15. "that I will remember My covet, which is between Me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh.", 9.16. "And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covet between God and every living creature of all flesh that is upon the earth.’", 9.17. "And God said unto Noah: ‘This is the token of the covet which I have established between Me and all flesh that is upon the earth.’", 13.9. "Is not the whole land before thee? separate thyself, I pray thee, from me; if thou wilt take the left hand, then I will go to the right; or if thou take the right hand, then I will go to the left.’", 13.14. "And the LORD said unto Abram, after that Lot was separated from him: ‘Lift up now thine eyes, and look from the place where thou art, northward and southward and eastward and westward;", 13.15. "for all the land which thou seest, to thee will I give it, and to thy seed for ever.", 13.16. "And I will make thy seed as the dust of the earth; so that if a man can number the dust of the earth, then shall thy seed also be numbered.", 13.17. "Arise, walk through the land in the length of it and in the breadth of it; for unto thee will I give it.’", 15.8. "And he said: ‘O Lord GOD, whereby shall I know that I shall inherit it?’", 17.2. "And I will make My covet between Me and thee, and will multiply thee exceedingly.’", 17.4. "’As for Me, behold, My covet is with thee, and thou shalt be the father of a multitude of nations.", 17.7. "And I will establish My covet between Me and thee and thy seed after thee throughout their generations for an everlasting covet, to be a God unto thee and to thy seed after thee.", 17.9. "And God said unto Abraham: ‘And as for thee, thou shalt keep My covet, thou, and thy seed after thee throughout their generations.", 17.10. "This is My covet, which ye shall keep, between Me and you and thy seed after thee: every male among you shall be circumcised.", 17.11. "And ye shall be circumcised in the flesh of your foreskin; and it shall be a token of a covet betwixt Me and you.", 17.13. "He that is born in thy house, and he that is bought with thy money, must needs be circumcised; and My covet shall be in your flesh for an everlasting covet.", 17.14. "And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken My covet.’", 17.19. "And God said: ‘‘Nay, but Sarah thy wife shall bear thee a son; and thou shalt call his name Isaac; and I will establish My covet with him for an everlasting covet for his seed after him.", 17.21. "But My covet will I establish with Isaac, whom Sarah shall bear unto thee at this set time in the next year.’",
14. Hebrew Bible, 1 Samuel, 31 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •babylonian exile, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 169
15. Hebrew Bible, 2 Kings, 2.11, 17.35, 17.38, 18.12, 24.12, 24.13, 24.14, 24.15, 24.16, 24.17, 24.18-25.30, 24.20, 25.7, 25.8, 25.9, 25.10, 25.11, 25.12, 25.13, 25.14, 25.15, 25.16, 25.17, 25.18, 25.19, 25.20, 25.21, 25.22, 25.23, 25.24, 25.25, 25.26, 25.27, 25.28, 25.29 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 117
25.22. "וְהָעָם הַנִּשְׁאָר בְּאֶרֶץ יְהוּדָה אֲשֶׁר הִשְׁאִיר נְבוּכַדְנֶאצַּר מֶלֶךְ בָּבֶל וַיַּפְקֵד עֲלֵיהֶם אֶת־גְּדַלְיָהוּ בֶּן־אֲחִיקָם בֶּן־שָׁפָן׃", 25.22. "And as for the people that were left in the land of Judah, whom Nebuchadnezzar king of Babylon had left, even over them he made Gedaliah the son of Ahikam, the son of Shaphan, governor.",
16. Hebrew Bible, 1 Kings, 2.13-2.51, 6.2, 8.9, 8.24 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •babylonian exile •exile babylonian Found in books: Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 222; Stuckenbruck (2007), 1 Enoch 91-108, 377
2.13. "וַיָּבֹא אֲדֹנִיָּהוּ בֶן־חַגֵּית אֶל־בַּת־שֶׁבַע אֵם־שְׁלֹמֹה וַתֹּאמֶר הֲשָׁלוֹם בֹּאֶךָ וַיֹּאמֶר שָׁלוֹם׃", 2.14. "וַיֹּאמֶר דָּבָר לִי אֵלָיִךְ וַתֹּאמֶר דַּבֵּר׃", 2.15. "וַיֹּאמֶר אַתְּ יָדַעַתְּ כִּי־לִי הָיְתָה הַמְּלוּכָה וְעָלַי שָׂמוּ כָל־יִשְׂרָאֵל פְּנֵיהֶם לִמְלֹךְ וַתִּסֹּב הַמְּלוּכָה וַתְּהִי לְאָחִי כִּי מֵיְהוָה הָיְתָה לּוֹ׃", 2.16. "וְעַתָּה שְׁאֵלָה אַחַת אָנֹכִי שֹׁאֵל מֵאִתָּךְ אַל־תָּשִׁבִי אֶת־פָּנָי וַתֹּאמֶר אֵלָיו דַּבֵּר׃", 2.17. "וַיֹּאמֶר אִמְרִי־נָא לִשְׁלֹמֹה הַמֶּלֶךְ כִּי לֹא־יָשִׁיב אֶת־פָּנָיִךְ וְיִתֶּן־לִי אֶת־אֲבִישַׁג הַשּׁוּנַמִּית לְאִשָּׁה׃", 2.18. "וַתֹּאמֶר בַּת־שֶׁבַע טוֹב אָנֹכִי אֲדַבֵּר עָלֶיךָ אֶל־הַמֶּלֶךְ׃", 2.19. "וַתָּבֹא בַת־שֶׁבַע אֶל־הַמֶּלֶךְ שְׁלֹמֹה לְדַבֶּר־לוֹ עַל־אֲדֹנִיָּהוּ וַיָּקָם הַמֶּלֶךְ לִקְרָאתָהּ וַיִּשְׁתַּחוּ לָהּ וַיֵּשֶׁב עַל־כִּסְאוֹ וַיָּשֶׂם כִּסֵּא לְאֵם הַמֶּלֶךְ וַתֵּשֶׁב לִימִינוֹ׃", 2.21. "וַתֹּאמֶר יֻתַּן אֶת־אֲבִישַׁג הַשֻּׁנַמִּית לַאֲדֹנִיָּהוּ אָחִיךָ לְאִשָּׁה׃", 2.22. "וַיַּעַן הַמֶּלֶךְ שְׁלֹמֹה וַיֹּאמֶר לְאִמּוֹ וְלָמָה אַתְּ שֹׁאֶלֶת אֶת־אֲבִישַׁג הַשֻּׁנַמִּית לַאֲדֹנִיָּהוּ וְשַׁאֲלִי־לוֹ אֶת־הַמְּלוּכָה כִּי הוּא אָחִי הַגָּדוֹל מִמֶּנִּי וְלוֹ וּלְאֶבְיָתָר הַכֹּהֵן וּלְיוֹאָב בֶּן־צְרוּיָה׃", 2.23. "וַיִּשָּׁבַע הַמֶּלֶךְ שְׁלֹמֹה בַּיהוָה לֵאמֹר כֹּה יַעֲשֶׂה־לִּי אֱלֹהִים וְכֹה יוֹסִיף כִּי בְנַפְשׁוֹ דִּבֶּר אֲדֹנִיָּהוּ אֶת־הַדָּבָר הַזֶּה׃", 2.24. "וְעַתָּה חַי־יְהוָה אֲשֶׁר הֱכִינַנִי ויושיביני [וַיּוֹשִׁיבַנִי] עַל־כִּסֵּא דָּוִד אָבִי וַאֲשֶׁר עָשָׂה־לִי בַּיִת כַּאֲשֶׁר דִּבֵּר כִּי הַיּוֹם יוּמַת אֲדֹנִיָּהוּ׃", 2.25. "וַיִּשְׁלַח הַמֶּלֶךְ שְׁלֹמֹה בְּיַד בְּנָיָהוּ בֶן־יְהוֹיָדָע וַיִּפְגַּע־בּוֹ וַיָּמֹת׃", 2.26. "וּלְאֶבְיָתָר הַכֹּהֵן אָמַר הַמֶּלֶךְ עֲנָתֹת לֵךְ עַל־שָׂדֶיךָ כִּי אִישׁ מָוֶת אָתָּה וּבַיּוֹם הַזֶּה לֹא אֲמִיתֶךָ כִּי־נָשָׂאתָ אֶת־אֲרוֹן אֲדֹנָי יְהֹוִה לִפְנֵי דָּוִד אָבִי וְכִי הִתְעַנִּיתָ בְּכֹל אֲשֶׁר־הִתְעַנָּה אָבִי׃", 2.27. "וַיְגָרֶשׁ שְׁלֹמֹה אֶת־אֶבְיָתָר מִהְיוֹת כֹּהֵן לַיהוָה לְמַלֵּא אֶת־דְּבַר יְהוָה אֲשֶׁר דִּבֶּר עַל־בֵּית עֵלִי בְּשִׁלֹה׃", 2.28. "וְהַשְּׁמֻעָה בָּאָה עַד־יוֹאָב כִּי יוֹאָב נָטָה אַחֲרֵי אֲדֹנִיָּה וְאַחֲרֵי אַבְשָׁלוֹם לֹא נָטָה וַיָּנָס יוֹאָב אֶל־אֹהֶל יְהוָה וַיַּחֲזֵק בְּקַרְנוֹת הַמִּזְבֵּחַ׃", 2.29. "וַיֻּגַּד לַמֶּלֶךְ שְׁלֹמֹה כִּי נָס יוֹאָב אֶל־אֹהֶל יְהוָה וְהִנֵּה אֵצֶל הַמִּזְבֵּחַ וַיִּשְׁלַח שְׁלֹמֹה אֶת־בְּנָיָהוּ בֶן־יְהוֹיָדָע לֵאמֹר לֵךְ פְּגַע־בּוֹ׃", 2.31. "וַיֹּאמֶר לוֹ הַמֶּלֶךְ עֲשֵׂה כַּאֲשֶׁר דִּבֶּר וּפְגַע־בּוֹ וּקְבַרְתּוֹ וַהֲסִירֹתָ דְּמֵי חִנָּם אֲשֶׁר שָׁפַךְ יוֹאָב מֵעָלַי וּמֵעַל בֵּית אָבִי׃", 2.32. "וְהֵשִׁיב יְהוָה אֶת־דָּמוֹ עַל־רֹאשׁוֹ אֲשֶׁר פָּגַע בִּשְׁנֵי־אֲנָשִׁים צַדִּקִים וְטֹבִים מִמֶּנּוּ וַיַּהַרְגֵם בַּחֶרֶב וְאָבִי דָוִד לֹא יָדָע אֶת־אַבְנֵר בֶּן־נֵר שַׂר־צְבָא יִשְׂרָאֵל וְאֶת־עֲמָשָׂא בֶן־יֶתֶר שַׂר־צְבָא יְהוּדָה׃", 2.33. "וְשָׁבוּ דְמֵיהֶם בְּרֹאשׁ יוֹאָב וּבְרֹאשׁ זַרְעוֹ לְעֹלָם וּלְדָוִד וּלְזַרְעוֹ וּלְבֵיתוֹ וּלְכִסְאוֹ יִהְיֶה שָׁלוֹם עַד־עוֹלָם מֵעִם יְהוָה׃", 2.34. "וַיַּעַל בְּנָיָהוּ בֶּן־יְהוֹיָדָע וַיִּפְגַּע־בּוֹ וַיְמִתֵהוּ וַיִּקָּבֵר בְּבֵיתוֹ בַּמִּדְבָּר׃", 2.35. "וַיִּתֵּן הַמֶּלֶךְ אֶת־בְּנָיָהוּ בֶן־יְהוֹיָדָע תַּחְתָּיו עַל־הַצָּבָא וְאֶת־צָדוֹק הַכֹּהֵן נָתַן הַמֶּלֶךְ תַּחַת אֶבְיָתָר׃", 2.36. "וַיִּשְׁלַח הַמֶּלֶךְ וַיִּקְרָא לְשִׁמְעִי וַיֹּאמֶר לוֹ בְּנֵה־לְךָ בַיִת בִּירוּשָׁלִַם וְיָשַׁבְתָּ שָׁם וְלֹא־תֵצֵא מִשָּׁם אָנֶה וָאָנָה׃", 2.37. "וְהָיָה בְּיוֹם צֵאתְךָ וְעָבַרְתָּ אֶת־נַחַל קִדְרוֹן יָדֹעַ תֵּדַע כִּי מוֹת תָּמוּת דָּמְךָ יִהְיֶה בְרֹאשֶׁךָ׃", 2.38. "וַיֹּאמֶר שִׁמְעִי לַמֶּלֶךְ טוֹב הַדָּבָר כַּאֲשֶׁר דִּבֶּר אֲדֹנִי הַמֶּלֶךְ כֵּן יַעֲשֶׂה עַבְדֶּךָ וַיֵּשֶׁב שִׁמְעִי בִּירוּשָׁלִַם יָמִים רַבִּים׃", 2.39. "וַיְהִי מִקֵּץ שָׁלֹשׁ שָׁנִים וַיִּבְרְחוּ שְׁנֵי־עֲבָדִים לְשִׁמְעִי אֶל־אָכִישׁ בֶּן־מַעֲכָה מֶלֶךְ גַּת וַיַּגִּידוּ לְשִׁמְעִי לֵאמֹר הִנֵּה עֲבָדֶיךָ בְּגַת׃", 2.41. "וַיֻּגַּד לִשְׁלֹמֹה כִּי־הָלַךְ שִׁמְעִי מִירוּשָׁלִַם גַּת וַיָּשֹׁב׃", 2.42. "וַיִּשְׁלַח הַמֶּלֶךְ וַיִּקְרָא לְשִׁמְעִי וַיֹּאמֶר אֵלָיו הֲלוֹא הִשְׁבַּעְתִּיךָ בַיהוָה וָאָעִד בְּךָ לֵאמֹר בְּיוֹם צֵאתְךָ וְהָלַכְתָּ אָנֶה וָאָנָה יָדֹעַ תֵּדַע כִּי מוֹת תָּמוּת וַתֹּאמֶר אֵלַי טוֹב הַדָּבָר שָׁמָעְתִּי׃", 2.43. "וּמַדּוּעַ לֹא שָׁמַרְתָּ אֵת שְׁבֻעַת יְהוָה וְאֶת־הַמִּצְוָה אֲשֶׁר־צִוִּיתִי עָלֶיךָ׃", 2.44. "וַיֹּאמֶר הַמֶּלֶךְ אֶל־שִׁמְעִי אַתָּה יָדַעְתָּ אֵת כָּל־הָרָעָה אֲשֶׁר יָדַע לְבָבְךָ אֲשֶׁר עָשִׂיתָ לְדָוִד אָבִי וְהֵשִׁיב יְהוָה אֶת־רָעָתְךָ בְּרֹאשֶׁךָ׃", 2.45. "וְהַמֶּלֶךְ שְׁלֹמֹה בָּרוּךְ וְכִסֵּא דָוִד יִהְיֶה נָכוֹן לִפְנֵי יְהוָה עַד־עוֹלָם׃", 2.46. "וַיְצַו הַמֶּלֶךְ אֶת־בְּנָיָהוּ בֶּן־יְהוֹיָדָע וַיֵּצֵא וַיִּפְגַּע־בּוֹ וַיָּמֹת וְהַמַּמְלָכָה נָכוֹנָה בְּיַד־שְׁלֹמֹה׃", 6.2. "וְהַבַּיִת אֲשֶׁר בָּנָה הַמֶּלֶךְ שְׁלֹמֹה לַיהוָה שִׁשִּׁים־אַמָּה אָרְכּוֹ וְעֶשְׂרִים רָחְבּוֹ וּשְׁלֹשִׁים אַמָּה קוֹמָתוֹ׃", 6.2. "וְלִפְנֵי הַדְּבִיר עֶשְׂרִים אַמָּה אֹרֶךְ וְעֶשְׂרִים אַמָּה רֹחַב וְעֶשְׂרִים אַמָּה קוֹמָתוֹ וַיְצַפֵּהוּ זָהָב סָגוּר וַיְצַף מִזְבֵּחַ אָרֶז׃", 8.9. "אֵין בָּאָרוֹן רַק שְׁנֵי לֻחוֹת הָאֲבָנִים אֲשֶׁר הִנִּחַ שָׁם מֹשֶׁה בְּחֹרֵב אֲשֶׁר כָּרַת יְהוָה עִם־בְּנֵי יִשְׂרָאֵל בְּצֵאתָם מֵאֶרֶץ מִצְרָיִם׃", 8.24. "אֲשֶׁר שָׁמַרְתָּ לְעַבְדְּךָ דָּוִד אָבִי אֵת אֲשֶׁר־דִּבַּרְתָּ לוֹ וַתְּדַבֵּר בְּפִיךָ וּבְיָדְךָ מִלֵּאתָ כַּיּוֹם הַזֶּה׃", 2.13. "Then Adonijah the son of Haggith came to Bath-sheba the mother of Solomon. And she said: ‘Comest thou peaceably?’ And he said: ‘Peaceably.’", 2.14. "He said moreover: ‘I have somewhat to say unto thee.’ And she said: ‘Say on.’", 2.15. "And he said: ‘Thou knowest that the kingdom was mine, and that all Israel set their faces on me, that I should reign; howbeit the kingdom is turned about, and is become my brother’s; for it was his from the LORD.", 2.16. "And now I ask one petition of thee, deny me not.’ And she said unto him: ‘Say on.’", 2.17. "And he said: ‘Speak, I pray thee, unto Solomon the king—for he will not say thee nay—that he give me Abishag the Shunammite to wife.’ .", 2.18. "And Bath-sheba said: ‘Well; I will speak for thee unto the king.’", 2.19. "Bath-sheba therefore went unto king Solomon, to speak unto him for Adonijah. And the king rose up to meet her, and bowed down unto her, and sat down on his throne, and caused a throne to be set for the king’s mother; and she sat on his right hand.", 2.20. "Then she said: ‘I ask one small petition of thee; deny me not.’ And the king said unto her: ‘Ask on, my mother; for I will not deny thee.’", 2.21. "And she said: ‘Let Abishag the Shunammite be given to Adonijah thy brother to wife.’", 2.22. "And king Solomon answered and said unto his mother: ‘And why dost thou ask Abishag the Shunammite for Adonijah? ask for him the kingdom also; for he is mine elder brother; even for him, and for Abiathar the priest, and for Joab the son of Zeruiah.’", 2.23. "Then king Solomon swore by the LORD, saying: ‘God do so to me, and more also, if Adonijah have not spoken this word against his own life.", 2.24. "Now therefore as the LORD liveth, who hath established me, and set me on the throne of David my father, and who hath made me a house, as He promised, surely Adonijah shall be put to death this day.’", 2.25. "And king Solomon sent by the hand of Benaiah the son of Jehoiada; and he fell upon him, so that he died.", 2.26. "And unto Abiathar the priest said the king: ‘Get thee to Anathoth, unto thine own fields; for thou art deserving of death; but I will not at this time put thee to death, because thou didst bear the ark of the Lord GOD before David my father, and because thou wast afflicted in all wherein my father was afflicted.’", 2.27. "So Solomon thrust out Abiathar from being priest unto the LORD; that the word of the LORD might be fulfilled, which He spoke concerning the house of Eli in Shiloh.", 2.28. "And the tidings came to Joab; for Joab had turned after Adonijah, though he turned not after Absalom. And Joab fled unto the Tent of the LORD, and caught hold on the horns of the altar.", 2.29. "And it was told king Solomon: ‘Joab is fled unto the Tent of the LORD, and, behold, he is by the altar.’ Then Solomon sent Benaiah the son of Jehoiada, saying: ‘Go, fall upon him.’", 2.30. "And Benaiah came to the Tent of the LORD, and said unto him: ‘Thus saith the king: Come forth.’ And he said: ‘Nay; but I will die here.’ And Benaiah brought back word unto the king, saying: ‘Thus said Joab, and thus he answered me.’", 2.31. "And the king said unto him: ‘Do as he hath said, and fall upon him, and bury him; that thou mayest take away the blood, which Joab shed without cause, from me and from my father’s house.", 2.32. "And the LORD will return his blood upon his own head, because he fell upon two men more righteous and better than he, and slew them with the sword, and my father David knew it not: Abner the son of Ner, captain of the host of Israel, and Amasa the son of Jether, captain of the host of Judah.", 2.33. "So shall their blood return upon the head of Joab, and upon the head of his seed for ever; but unto David, and unto his seed, and unto his house, and unto his throne, shall there be peace for ever from the LORD.’", 2.34. "Then Benaiah the son of Jehoiada went up, and fell upon him, and slew him; and he was buried in his own house in the wilderness.", 2.35. "And the king put Benaiah the son of Jehoiada in his room over the host; and Zadok the priest did the king put in the room of Abiathar.", 2.36. "And the king sent and called for Shimei, and said unto him: Build thee a house in Jerusalem, and dwell there, and go not forth thence any whither.", 2.37. "For on the day thou goest out, and passest over the brook Kidron, know thou for certain that thou shalt surely die; thy blood shall be upon thine own head.’", 2.38. "And Shimei said unto the king: ‘The saying is good; as my lord the king hath said, so will thy servant do.’ And Shimei dwelt in Jerusalem many days.", 2.39. "And it came to pass at the end of three years, that two of the servants of Shimei ran away unto Achish, son of Maacah, king of Gath. And they told Shimei, saying: ‘Behold, thy servants are in Gath.’", 2.40. "And Shimei arose, and saddled his ass, and went to Gath to Achish, to seek his servants; and Shimei went, and brought his servants from Gath.", 2.41. "And it was told Solomon that Shimei had gone from Jerusalem to Gath, and was come back.", 2.42. "And the king sent and called for Shimei, and said unto him: ‘Did I not make thee to swear by the LORD, and forewarned thee, saying: Know for certain, that on the day thou goest out, and walkest abroad any whither, thou shalt surely die? and thou saidst unto me: The saying is good; I have heard it.", 2.43. "Why then hast thou not kept the oath of the LORD, and the commandment that I have charged thee with?’", 2.44. "The king said moreover to Shimei: ‘Thou knowest all the wickedness which thy heart is privy to, that thou didst to David my father; therefore the LORD shall return thy wickedness upon thine own head.", 2.45. "But king Solomon shall be blessed, and the throne of David shall be established before the LORD for ever.’", 2.46. "So the king commanded Benaiah the son of Jehoiada; and he went out, and fell upon him, so that he died. And the kingdom was established in the hand of Solomon.", 6.2. "And the house which king Solomon built for the LORD, the length thereof was threescore cubits, and the breadth thereof twenty cubits, and the height thereof thirty cubits.", 8.9. "There was nothing in the ark save the two tables of stone which Moses put there at Horeb, when the LORD made a covet with the children of Israel when they came out of the land of Egypt.", 8.24. "who hast kept with Thy servant David my father that which Thou didst promise him; yea, Thou spokest with Thy mouth, and hast fulfilled it with Thy hand, as it is this day.",
17. Hebrew Bible, Isaiah, None (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 29
43.3. "כִּי אֲנִי יְהוָה אֱלֹהֶיךָ קְדוֹשׁ יִשְׂרָאֵל מוֹשִׁיעֶךָ נָתַתִּי כָפְרְךָ מִצְרַיִם כּוּשׁ וּסְבָא תַּחְתֶּיךָ׃", 43.3. "For I am the LORD thy God, The Holy One of Israel, thy Saviour; I have given Egypt as thy ransom, Ethiopia and Seba for thee.",
18. Hebrew Bible, 2 Samuel, 1.17-1.27, 7.23, 12.13-12.14, 23.5 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •babylonian exile, •exile babylonian •babylonian exile, return from •exile, babylonian Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 169; Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 43; Stuckenbruck (2007), 1 Enoch 91-108, 288, 377; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 287
1.17. "וַיְקֹנֵן דָּוִד אֶת־הַקִּינָה הַזֹּאת עַל־שָׁאוּל וְעַל־יְהוֹנָתָן בְּנוֹ׃", 1.18. "וַיֹּאמֶר לְלַמֵּד בְּנֵי־יְהוּדָה קָשֶׁת הִנֵּה כְתוּבָה עַל־סֵפֶר הַיָּשָׁר׃", 1.19. "הַצְּבִי יִשְׂרָאֵל עַל־בָּמוֹתֶיךָ חָלָל אֵיךְ נָפְלוּ גִבּוֹרִים׃", 1.21. "הָרֵי בַגִּלְבֹּעַ אַל־טַל וְאַל־מָטָר עֲלֵיכֶם וּשְׂדֵי תְרוּמֹת כִּי שָׁם נִגְעַל מָגֵן גִּבּוֹרִים מָגֵן שָׁאוּל בְּלִי מָשִׁיחַ בַּשָּׁמֶן׃", 1.22. "מִדַּם חֲלָלִים מֵחֵלֶב גִּבּוֹרִים קֶשֶׁת יְהוֹנָתָן לֹא נָשׂוֹג אָחוֹר וְחֶרֶב שָׁאוּל לֹא תָשׁוּב רֵיקָם׃", 1.23. "שָׁאוּל וִיהוֹנָתָן הַנֶּאֱהָבִים וְהַנְּעִימִם בְּחַיֵּיהֶם וּבְמוֹתָם לֹא נִפְרָדוּ מִנְּשָׁרִים קַלּוּ מֵאֲרָיוֹת גָּבֵרוּ׃", 1.24. "בְּנוֹת יִשְׂרָאֵל אֶל־שָׁאוּל בְּכֶינָה הַמַּלְבִּשְׁכֶם שָׁנִי עִם־עֲדָנִים הַמַּעֲלֶה עֲדִי זָהָב עַל לְבוּשְׁכֶן׃", 1.25. "אֵיךְ נָפְלוּ גִבֹּרִים בְּתוֹךְ הַמִּלְחָמָה יְהוֹנָתָן עַל־בָּמוֹתֶיךָ חָלָל׃", 1.26. "צַר־לִי עָלֶיךָ אָחִי יְהוֹנָתָן נָעַמְתָּ לִּי מְאֹד נִפְלְאַתָה אַהֲבָתְךָ לִי מֵאַהֲבַת נָשִׁים׃", 1.27. "אֵיךְ נָפְלוּ גִבּוֹרִים וַיֹּאבְדוּ כְּלֵי מִלְחָמָה׃", 7.23. "וּמִי כְעַמְּךָ כְּיִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ אֲשֶׁר הָלְכוּ־אֱלֹהִים לִפְדּוֹת־לוֹ לְעָם וְלָשׂוּם לוֹ שֵׁם וְלַעֲשׂוֹת לָכֶם הַגְּדוּלָּה וְנֹרָאוֹת לְאַרְצֶךָ מִפְּנֵי עַמְּךָ אֲשֶׁר פָּדִיתָ לְּךָ מִמִּצְרַיִם גּוֹיִם וֵאלֹהָיו׃", 12.13. "וַיֹּאמֶר דָּוִד אֶל־נָתָן חָטָאתִי לַיהוָה וַיֹּאמֶר נָתָן אֶל־דָּוִד גַּם־יְהוָה הֶעֱבִיר חַטָּאתְךָ לֹא תָמוּת׃", 12.14. "אֶפֶס כִּי־נִאֵץ נִאַצְתָּ אֶת־אֹיְבֵי יְהוָה בַּדָּבָר הַזֶּה גַּם הַבֵּן הַיִּלּוֹד לְךָ מוֹת יָמוּת׃", 23.5. "כִּי־לֹא־כֵן בֵּיתִי עִם־אֵל כִּי בְרִית עוֹלָם שָׂם לִי עֲרוּכָה בַכֹּל וּשְׁמֻרָה כִּי־כָל־יִשְׁעִי וְכָל־חֵפֶץ כִּי־לֹא יַצְמִיחַ׃", 1.17. "And David lamented with this lamentation over Sha᾽ul and over Yehonatan his son,", 1.18. "and he said: (To teach the children of Yehuda the use of the bow; behold, it is written in the book, Yashar.)", 1.19. "The beauty, O Yisra᾽el, is slain upon thy high places: how are the mighty fallen!", 1.20. "Tell it not in Gat, publish it not in the streets of Ashqelon; lest the daughters of the Pelishtim rejoice, lest the daughters of the uncircumcised triumph.", 1.21. "Mountains of Gilboa, let there be no dew, neither let there be rain, upon you, nor fields of offerings: for there the shield of the mighty is vilely cast away, the shield of Sha᾽ul, as though not anointed with oil.", 1.22. "From the blood of the slain, from the fat of the mighty, the bow of Yehonatan turned not back, and the sword of Sha᾽ul returned not empty.", 1.23. "Sha᾽ul and Yehonatan were loved and dear in their lives, and in their death they were not divided: they were swifter than eagles, they were stronger than lions.", 1.24. "Daughters of Yisra᾽el, weep over Sha᾽ul, who clothed you in scarlet, with other delights, who put ornaments of gold upon your apparel.", 1.25. "How are the mighty fallen in the midst of the battle! O Yehonatan, slain on thy high places.", 1.26. "I am distressed for thee, my brother Yehonatan: very dear hast thou been to me: thy love to me was wonderful, more than the love of women.", 1.27. "How are the mighty fallen, and the weapons of war cast away.", 7.23. "And what one nation in the earth is like Thy people, like Yisra᾽el, whom God went to redeem for a people to himself, and to make himself a name, and to do like the great things and terrible which Thou didst for Thy land, by driving out from before Thy people, whom Thou didst redeem to Thee from Miżrayim, the nations and their gods?", 12.13. "And David said to Natan, I have sinned against the Lord. And Natan said to David, The Lord also has commuted thy sin; thou shalt not die.", 12.14. "Howbeit because by this deed thou hast greatly blasphemed the Lord, the child also that is born to thee shall surely die.", 23.5. "but is not my house firm with God? for he has made with me an everlasting covet, ordered in all things and sure; for will he not make all my salvation, and all my desire, to prosper?",
19. Hebrew Bible, Joshua, 4.6 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •babylonian exile Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 208
4.6. "לְמַעַן תִּהְיֶה זֹאת אוֹת בְּקִרְבְּכֶם כִּי־יִשְׁאָלוּן בְּנֵיכֶם מָחָר לֵאמֹר מָה הָאֲבָנִים הָאֵלֶּה לָכֶם׃", 4.6. "that this may be a sign among you, that when your children ask in time to come, saying: What mean ye by these stones?",
20. Hebrew Bible, Lamentations, a b c d\n0 4.19 4.19 4 19 \n1 "2.13" "2.13" "2 13" (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 288
4.19. "קַלִּים הָיוּ רֹדְפֵינוּ מִנִּשְׁרֵי שָׁמָיִם עַל־הֶהָרִים דְּלָקֻנוּ בַּמִּדְבָּר אָרְבוּ לָנוּ׃", 4.19. "Our pursuers were swifter Than the eagles of the heaven; They chased us upon the mountains, They lay in wait for us in the wilderness.",
21. Hebrew Bible, Jeremiah, 4.13, 24.1, 24.4-24.7, 25.11-25.12, 27.5, 28.4, 29.2, 29.10, 30.21, 31.40, 33.21, 34.6-34.7, 37.7-37.10, 38.20-38.23, 49.16, 50.5, 52.31-52.33 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 141; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 169, 306; Stuckenbruck (2007), 1 Enoch 91-108, 55, 288, 377
4.13. "הִנֵּה כַּעֲנָנִים יַעֲלֶה וְכַסּוּפָה מַרְכְּבוֹתָיו קַלּוּ מִנְּשָׁרִים סוּסָיו אוֹי לָנוּ כִּי שֻׁדָּדְנוּ׃", 24.1. "וְשִׁלַּחְתִּי בָם אֶת־הַחֶרֶב אֶת־הָרָעָב וְאֶת־הַדָּבֶר עַד־תֻּמָּם מֵעַל הָאֲדָמָה אֲשֶׁר־נָתַתִּי לָהֶם וְלַאֲבוֹתֵיהֶם׃", 24.1. "הִרְאַנִי יְהוָה וְהִנֵּה שְׁנֵי דּוּדָאֵי תְאֵנִים מוּעָדִים לִפְנֵי הֵיכַל יְהוָה אַחֲרֵי הַגְלוֹת נְבוּכַדְרֶאצַּר מֶלֶךְ־בָּבֶל אֶת־יְכָנְיָהוּ בֶן־יְהוֹיָקִים מֶלֶךְ־יְהוּדָה וְאֶת־שָׂרֵי יְהוּדָה וְאֶת־הֶחָרָשׁ וְאֶת־הַמַּסְגֵּר מִירוּשָׁלִַם וַיְבִאֵם בָּבֶל׃", 24.4. "וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃", 24.5. "כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל כַּתְּאֵנִים הַטֹּבוֹת הָאֵלֶּה כֵּן־אַכִּיר אֶת־גָּלוּת יְהוּדָה אֲשֶׁר שִׁלַּחְתִּי מִן־הַמָּקוֹם הַזֶּה אֶרֶץ כַּשְׂדִּים לְטוֹבָה׃", 24.6. "וְשַׂמְתִּי עֵינִי עֲלֵיהֶם לְטוֹבָה וַהֲשִׁבֹתִים עַל־הָאָרֶץ הַזֹּאת וּבְנִיתִים וְלֹא אֶהֱרֹס וּנְטַעְתִּים וְלֹא אֶתּוֹשׁ׃", 24.7. "וְנָתַתִּי לָהֶם לֵב לָדַעַת אֹתִי כִּי אֲנִי יְהוָה וְהָיוּ־לִי לְעָם וְאָנֹכִי אֶהְיֶה לָהֶם לֵאלֹהִים כִּי־יָשֻׁבוּ אֵלַי בְּכָל־לִבָּם׃", 25.11. "וְהָיְתָה כָּל־הָאָרֶץ הַזֹּאת לְחָרְבָּה לְשַׁמָּה וְעָבְדוּ הַגּוֹיִם הָאֵלֶּה אֶת־מֶלֶךְ בָּבֶל שִׁבְעִים שָׁנָה׃", 25.12. "וְהָיָה כִמְלֹאות שִׁבְעִים שָׁנָה אֶפְקֹד עַל־מֶלֶךְ־בָּבֶל וְעַל־הַגּוֹי הַהוּא נְאֻם־יְהוָה אֶת־עֲוֺנָם וְעַל־אֶרֶץ כַּשְׂדִּים וְשַׂמְתִּי אֹתוֹ לְשִׁמְמוֹת עוֹלָם׃", 27.5. "אָנֹכִי עָשִׂיתִי אֶת־הָאָרֶץ אֶת־הָאָדָם וְאֶת־הַבְּהֵמָה אֲשֶׁר עַל־פְּנֵי הָאָרֶץ בְּכֹחִי הַגָּדוֹל וּבִזְרוֹעִי הַנְּטוּיָה וּנְתַתִּיהָ לַאֲשֶׁר יָשַׁר בְּעֵינָי׃", 28.4. "וְאֶת־יְכָנְיָה בֶן־יְהוֹיָקִים מֶלֶךְ־יְהוּדָה וְאֶת־כָּל־גָּלוּת יְהוּדָה הַבָּאִים בָּבֶלָה אֲנִי מֵשִׁיב אֶל־הַמָּקוֹם הַזֶּה נְאֻם־יְהוָה כִּי אֶשְׁבֹּר אֶת־עֹל מֶלֶךְ בָּבֶל׃", 29.2. "אַחֲרֵי צֵאת יְכָנְיָה־הַמֶּלֶךְ וְהַגְּבִירָה וְהַסָּרִיסִים שָׂרֵי יְהוּדָה וִירוּשָׁלִַם וְהֶחָרָשׁ וְהַמַּסְגֵּר מִירוּשָׁלִָם׃", 29.2. "וְאַתֶּם שִׁמְעוּ דְבַר־יְהוָה כָּל־הַגּוֹלָה אֲשֶׁר־שִׁלַּחְתִּי מִירוּשָׁלִַם בָּבֶלָה׃", 30.21. "וְהָיָה אַדִּירוֹ מִמֶּנּוּ וּמֹשְׁלוֹ מִקִּרְבּוֹ יֵצֵא וְהִקְרַבְתִּיו וְנִגַּשׁ אֵלָי כִּי מִי הוּא־זֶה עָרַב אֶת־לִבּוֹ לָגֶשֶׁת אֵלַי נְאֻם־יְהוָה׃", 33.21. "גַּם־בְּרִיתִי תֻפַר אֶת־דָּוִד עַבְדִּי מִהְיוֹת־לוֹ בֵן מֹלֵךְ עַל־כִּסְאוֹ וְאֶת־הַלְוִיִּם הַכֹּהֲנִים מְשָׁרְתָי׃", 34.6. "וַיְדַבֵּר יִרְמְיָהוּ הַנָּבִיא אֶל־צִדְקִיָּהוּ מֶלֶךְ יְהוּדָה אֵת כָּל־הַדְּבָרִים הָאֵלֶּה בִּירוּשָׁלִָם׃", 34.7. "וְחֵיל מֶלֶךְ־בָּבֶל נִלְחָמִים עַל־יְרוּשָׁלִַם וְעַל כָּל־עָרֵי יְהוּדָה הַנּוֹתָרוֹת אֶל־לָכִישׁ וְאֶל־עֲזֵקָה כִּי הֵנָּה נִשְׁאֲרוּ בְּעָרֵי יְהוּדָה עָרֵי מִבְצָר׃", 37.7. "כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל כֹּה תֹאמְרוּ אֶל־מֶלֶךְ יְהוּדָה הַשֹּׁלֵחַ אֶתְכֶם אֵלַי לְדָרְשֵׁנִי הִנֵּה חֵיל פַּרְעֹה הַיֹּצֵא לָכֶם לְעֶזְרָה שָׁב לְאַרְצוֹ מִצְרָיִם׃", 37.8. "וְשָׁבוּ הַכַּשְׂדִּים וְנִלְחֲמוּ עַל־הָעִיר הַזֹּאת וּלְכָדֻהָ וּשְׂרָפֻהָ בָאֵשׁ׃", 37.9. "כֹּה אָמַר יְהוָה אַל־תַּשִּׁאוּ נַפְשֹׁתֵיכֶם לֵאמֹר הָלֹךְ יֵלְכוּ מֵעָלֵינוּ הַכַּשְׂדִּים כִּי־לֹא יֵלֵכוּ׃", 38.21. "וְאִם־מָאֵן אַתָּה לָצֵאת זֶה הַדָּבָר אֲשֶׁר הִרְאַנִי יְהוָה׃", 38.22. "וְהִנֵּה כָל־הַנָּשִׁים אֲשֶׁר נִשְׁאֲרוּ בְּבֵית מֶלֶךְ־יְהוּדָה מוּצָאוֹת אֶל־שָׂרֵי מֶלֶךְ בָּבֶל וְהֵנָּה אֹמְרוֹת הִסִּיתוּךָ וְיָכְלוּ לְךָ אַנְשֵׁי שְׁלֹמֶךָ הָטְבְּעוּ בַבֹּץ רַגְלֶךָ נָסֹגוּ אָחוֹר׃", 38.23. "וְאֶת־כָּל־נָשֶׁיךָ וְאֶת־בָּנֶיךָ מוֹצִאִים אֶל־הַכַּשְׂדִּים וְאַתָּה לֹא־תִמָּלֵט מִיָּדָם כִּי בְיַד מֶלֶךְ־בָּבֶל תִּתָּפֵשׂ וְאֶת־הָעִיר הַזֹּאת תִּשְׂרֹף בָּאֵשׁ׃", 49.16. "תִּפְלַצְתְּךָ הִשִּׁיא אֹתָךְ זְדוֹן לִבֶּךָ שֹׁכְנִי בְּחַגְוֵי הַסֶּלַע תֹּפְשִׂי מְרוֹם גִּבְעָה כִּי־תַגְבִּיהַ כַּנֶּשֶׁר קִנֶּךָ מִשָּׁם אוֹרִידְךָ נְאֻם־יְהוָה׃", 50.5. "צִיּוֹן יִשְׁאָלוּ דֶּרֶךְ הֵנָּה פְנֵיהֶם בֹּאוּ וְנִלְווּ אֶל־יְהוָה בְּרִית עוֹלָם לֹא תִשָּׁכֵחַ׃", 52.31. "וַיְהִי בִשְׁלֹשִׁים וָשֶׁבַע שָׁנָה לְגָלוּת יְהוֹיָכִן מֶלֶךְ־יְהוּדָה בִּשְׁנֵים עָשָׂר חֹדֶשׁ בְּעֶשְׂרִים וַחֲמִשָּׁה לַחֹדֶשׁ נָשָׂא אֱוִיל מְרֹדַךְ מֶלֶךְ בָּבֶל בִּשְׁנַת מַלְכֻתוֹ אֶת־רֹאשׁ יְהוֹיָכִין מֶלֶךְ־יְהוּדָה וַיֹּצֵא אוֹתוֹ מִבֵּית הכליא [הַכְּלוּא׃]", 52.32. "וַיְדַבֵּר אִתּוֹ טֹבוֹת וַיִּתֵּן אֶת־כִּסְאוֹ מִמַּעַל לְכִסֵּא מלכים [הַמְּלָכִים] אֲשֶׁר אִתּוֹ בְּבָבֶל׃", 52.33. "וְשִׁנָּה אֵת בִּגְדֵי כִלְאוֹ וְאָכַל לֶחֶם לְפָנָיו תָּמִיד כָּל־יְמֵי חַיָּו׃", 4.13. "Behold, he cometh up as clouds, and his chariots are as the whirlwind; his horses are swifter than eagles.— ’Woe unto us! for we are undone.’—", 24.1. "The LORD showed me, and behold two baskets of figs set before the temple of the LORD; after that Nebuchadrezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim, king of Judah, and the princes of Judah, with the craftsmen and smiths, from Jerusalem, and had brought them to Babylon.", 24.4. "And the word of the LORD came unto me, saying:", 24.5. "’Thus saith the LORD, the God of Israel: Like these good figs, so will I regard the captives of Judah, whom I have sent out of this place into the land of the Chaldeans, for good.", 24.6. "And I will set Mine eyes upon them for good, and I will bring them back to this land; and I will build them, and not pull them down; and I will plant them, and not pluck them up.", 24.7. "And I will give them a heart to know Me, that I am the LORD; and they shall be My people, and I will be their God; for they shall return unto Me with their whole heart.", 25.11. "And this whole land shall be a desolation, and a waste; and these nations shall serve the king of Babylon seventy years.", 25.12. "And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans; and I will make it perpetual desolations.", 27.5. "I have made the earth, the man and the beast that are upon the face of the earth, by My great power and by My outstretched arm; and I give it unto whom it seemeth right unto Me.", 28.4. "and I will bring back to this place Jeconiah the son of Jehoiakim, king of Judah, with all the captives of Judah, that went to Babylon, saith the LORD; for I will break the yoke of the king of Babylon.’", 29.2. "after that Jeconiah the king, and the queen-mother, and the officers, and the princes of Judah and Jerusalem, and the craftsmen, and the smiths, were departed from Jerusalem;", 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.", 30.21. "And their prince shall be of themselves, And their ruler shall proceed from the midst of them; And I will cause him to draw near, and he shall approach unto Me; For who is he that hath pledged his heart To approach unto Me? saith the LORD.", 31.40. "And the whole valley of the dead bodies, and of the ashes, and all the fields unto the brook Kidron, unto the corner of the horse gate toward the east, shall be holy unto the LORD; it shall not be plucked up, nor thrown down any more for ever.", 33.21. "Then may also My covet be broken with David My servant, That he should not have a son to reign upon his throne; And with the Levites the priests, My ministers.", 34.6. "Then Jeremiah the prophet spoke all these words unto Zedekiah king of Judah in Jerusalem,", 34.7. "when the king of Babylon’s army fought against Jerusalem, and against all the cities of Judah that were left, against Lachish and against Azekah; for these alone remained of the cities of Judah as fortified cities.", 37.7. "’Thus saith the LORD, the God of Israel: Thus shall ye say to the king of Judah, that sent you unto Me to inquire of Me: Behold, Pharaoh’s army, which is come forth to help you, shall return to Egypt into their own land.", 37.8. "And the Chaldeans shall return, and fight against this city; and they shall take it, and burn it with fire.", 37.9. "Thus saith the LORD: Deceive not yourselves, saying: The Chaldeans shall surely depart from us; for they shall not depart.", 37.10. "For though ye had smitten the whole army of the Chaldeans that fight against you, and there remained but wounded men among them, yet would they rise up every man in his tent, and burn this city with fire.’", 38.20. "But Jeremiah said: ‘They shall not deliver thee. Hearken, I beseech thee, to the voice of the LORD, in that which I speak unto thee; so it shall be well with thee, and thy soul shall live.", 38.21. "But if thou refuse to go forth, this is the word that the LORD hath shown me:", 38.22. "Behold, all the women that are left in the king of Judah’s house shall be brought forth to the king of Babylon’s princes, and those women shall say: Thy familiar friends have set thee on, And have prevailed over thee; Thy feet are sunk in the mire, And they are turned away back.", 38.23. "And they shall bring out all thy wives and thy children to the Chaldeans; and thou shalt not escape out of their hand, but shalt be taken by the hand of the king of Babylon; and thou shalt cause this city to be burned with fire.’", 49.16. "Thy terribleness hath deceived thee, Even the pride of thy heart, O thou that dwellest in the clefts of the rock, That holdest the height of the hill; Though thou shouldest make thy nest as high as the eagle, I will bring thee down from thence, saith the LORD.", 50.5. "They shall inquire concerning Zion With their faces hitherward: ‘Come ye, and join yourselves to the LORD In an everlasting covet that shall not be forgotten.’", 52.31. "And it came to pass in the seven and thirtieth year of the captivity of Jehoiachin king of Judah, in the twelfth month, in the five and twentieth day of the month, that Evil-merodach king of Babylon, in the first year of his reign, lifted up the head of Jehoiachin king of Judah, and brought him forth out of prison.", 52.32. "And he spoke kindly to him, and set his throne above the throne of the kings that were with him in Babylon.", 52.33. "And he changed his prison garments, and did eat bread before him continually all the days of his life.",
22. Hebrew Bible, Amos, a b c d\n0 3.8 3.8 3 8 \n1 3.7 3.7 3 7 \n2 3.6 3.6 3 6 \n3 3.5 3.5 3 5 \n4 3.4 3.4 3 4 \n5 "1.2" "1.2" "1 2" (8th cent. BCE - 6th cent. BCE)  Tagged with subjects: •nan Found in books: Allen and Doedens (2022), Turmoil, Trauma and Tenacity in Early Jewish Literature 86
3.8. "אַרְיֵה שָׁאָג מִי לֹא יִירָא אֲדֹנָי יְהוִה דִּבֶּר מִי לֹא יִנָּבֵא׃", 3.8. "The lion hath roared, Who will not fear? The Lord GOD hath spoken, Who can but prophesy?",
23. Hebrew Bible, Ezekiel, 2, 2.8-3.3, 3, 4.5, 11.17, 18.23, 18.32, 28.25, 29.13, 33.11, 36.25, 36.26, 36.27, 37, 37.1, 37.2, 37.3, 37.4, 37.5, 37.6, 37.7, 37.8, 37.9, 37.10, 37.11, 37.12, 37.13, 37.14, 39.29, 40.5-42.20, 41.13, 41.14, 41.15, 42.20 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 268
33.11. "אֱמֹר אֲלֵיהֶם חַי־אָנִי נְאֻם אֲדֹנָי יְהוִה אִם־אֶחְפֹּץ בְּמוֹת הָרָשָׁע כִּי אִם־בְּשׁוּב רָשָׁע מִדַּרְכּוֹ וְחָיָה שׁוּבוּ שׁוּבוּ מִדַּרְכֵיכֶם הָרָעִים וְלָמָּה תָמוּתוּ בֵּית יִשְׂרָאֵל׃", 33.11. "Say unto them: As I live, saith the Lord GOD, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live; turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?",
24. Hebrew Bible, Ezra, a b c d\n0 2 2 2 None\n1 2.1 2.1 2 1 \n2 2.2 2.2 2 2 \n3 9 9 9 None\n4 "3.1" "3.1" "3 1" \n5 "3.2" "3.2" "3 2" \n6 "3.8" "3.8" "3 8" \n7 "5.2" "5.2" "5 2" (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 50
25. Hebrew Bible, Nehemiah, a b c d\n0 1 1 1 None\n1 9 9 9 None\n2 "12.1" "12.1" "12 1" (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 22
26. Hebrew Bible, 1 Chronicles, 16.16 (5th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 377
16.16. "אֲשֶׁר כָּרַת אֶת־אַבְרָהָם וּשְׁבוּעָתוֹ לְיִצְחָק׃", 16.16. "[The covet] which He made with Abraham, And His oath unto Isaac;",
27. Hebrew Bible, 2 Chronicles, 3.3, 3.17, 5.10, 7.18, 15.8, 16.17, 21.7, 25.6, 36.10-36.21 (5th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 169, 306; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 222; Stuckenbruck (2007), 1 Enoch 91-108, 55, 377
3.3. "וְאֵלֶּה הוּסַד שְׁלֹמֹה לִבְנוֹת אֶת־בֵּית הָאֱלֹהִים הָאֹרֶךְ אַמּוֹת בַּמִּדָּה הָרִאשׁוֹנָה אַמּוֹת שִׁשִּׁים וְרֹחַב אַמּוֹת עֶשְׂרִים׃", 3.17. "וַיָּקֶם אֶת־הָעַמּוּדִים עַל־פְּנֵי הַהֵיכָל אֶחָד מִיָּמִין וְאֶחָד מֵהַשְּׂמֹאול וַיִּקְרָא שֵׁם־הימיני [הַיְמָנִי] יָכִין וְשֵׁם הַשְּׂמָאלִי בֹּעַז׃", 7.18. "וַהֲקִימוֹתִי אֵת כִּסֵּא מַלְכוּתֶךָ כַּאֲשֶׁר כָּרַתִּי לְדָוִיד אָבִיךָ לֵאמֹר לֹא־יִכָּרֵת לְךָ אִישׁ מוֹשֵׁל בְּיִשְׂרָאֵל׃", 15.8. "וְכִשְׁמֹעַ אָסָא הַדְּבָרִים הָאֵלֶּה וְהַנְּבוּאָה עֹדֵד הַנָּבִיא הִתְחַזַּק וַיַּעֲבֵר הַשִּׁקּוּצִים מִכָּל־אֶרֶץ יְהוּדָה וּבִנְיָמִן וּמִן־הֶעָרִים אֲשֶׁר לָכַד מֵהַר אֶפְרָיִם וַיְחַדֵּשׁ אֶת־מִזְבַּח יְהוָה אֲשֶׁר לִפְנֵי אוּלָם יְהוָה׃", 21.7. "וְלֹא־אָבָה יְהוָה לְהַשְׁחִית אֶת־בֵּית דָּוִיד לְמַעַן הַבְּרִית אֲשֶׁר כָּרַת לְדָוִיד וְכַאֲשֶׁר אָמַר לָתֵת לוֹ נִיר וּלְבָנָיו כָּל־הַיָּמִים׃", 25.6. "וַיִּשְׂכֹּר מִיִּשְׂרָאֵל מֵאָה אֶלֶף גִּבּוֹר חָיִל בְּמֵאָה כִכַּר־כָּסֶף׃", 36.11. "בֶּן־עֶשְׂרִים וְאַחַת שָׁנָה צִדְקִיָּהוּ בְמָלְכוֹ וְאַחַת עֶשְׂרֵה שָׁנָה מָלַךְ בִּירוּשָׁלִָם׃", 36.12. "וַיַּעַשׂ הָרַע בְּעֵינֵי יְהוָה אֱלֹהָיו לֹא נִכְנַע מִלִּפְנֵי יִרְמְיָהוּ הַנָּבִיא מִפִּי יְהוָה׃", 36.13. "וְגַם בַּמֶּלֶךְ נְבוּכַדְנֶאצַּר מָרָד אֲשֶׁר הִשְׁבִּיעוֹ בֵּאלֹהִים וַיֶּקֶשׁ אֶת־עָרְפּוֹ וַיְאַמֵּץ אֶת־לְבָבוֹ מִשּׁוּב אֶל־יְהוָה אֱלֹהֵי יִשְׂרָאֵל׃", 36.14. "גַּם כָּל־שָׂרֵי הַכֹּהֲנִים וְהָעָם הִרְבּוּ לִמְעָול־מַעַל כְּכֹל תֹּעֲבוֹת הַגּוֹיִם וַיְטַמְּאוּ אֶת־בֵּית יְהוָה אֲשֶׁר הִקְדִּישׁ בִּירוּשָׁלִָם׃", 36.15. "וַיִּשְׁלַח יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם עֲלֵיהֶם בְּיַד מַלְאָכָיו הַשְׁכֵּם וְשָׁלוֹחַ כִּי־חָמַל עַל־עַמּוֹ וְעַל־מְעוֹנוֹ׃", 36.16. "וַיִּהְיוּ מַלְעִבִים בְּמַלְאֲכֵי הָאֱלֹהִים וּבוֹזִים דְּבָרָיו וּמִתַּעְתְּעִים בִּנְבִאָיו עַד עֲלוֹת חֲמַת־יְהוָה בְּעַמּוֹ עַד־לְאֵין מַרְפֵּא׃", 36.17. "וַיַּעַל עֲלֵיהֶם אֶת־מֶלֶךְ כשדיים [כַּשְׂדִּים] וַיַּהֲרֹג בַּחוּרֵיהֶם בַּחֶרֶב בְּבֵית מִקְדָּשָׁם וְלֹא חָמַל עַל־בָּחוּר וּבְתוּלָה זָקֵן וְיָשֵׁשׁ הַכֹּל נָתַן בְּיָדוֹ׃", 36.18. "וְכֹל כְּלֵי בֵּית הָאֱלֹהִים הַגְּדֹלִים וְהַקְּטַנִּים וְאֹצְרוֹת בֵּית יְהוָה וְאֹצְרוֹת הַמֶּלֶךְ וְשָׂרָיו הַכֹּל הֵבִיא בָבֶל׃", 36.19. "וַיִּשְׂרְפוּ אֶת־בֵּית הָאֱלֹהִים וַיְנַתְּצוּ אֵת חוֹמַת יְרוּשָׁלִָם וְכָל־אַרְמְנוֹתֶיהָ שָׂרְפוּ בָאֵשׁ וְכָל־כְּלֵי מַחֲמַדֶּיהָ לְהַשְׁחִית׃", 36.21. "לְמַלֹּאות דְּבַר־יְהוָה בְּפִי יִרְמְיָהוּ עַד־רָצְתָה הָאָרֶץ אֶת־שַׁבְּתוֹתֶיהָ כָּל־יְמֵי הָשַּׁמָּה שָׁבָתָה לְמַלֹּאות שִׁבְעִים שָׁנָה׃", 3.3. "Now these are the foundations which Solomon laid for the building of the house of God. The length by cubits after the ancient measure was threescore cubits, and the breadth twenty cubits.", 3.17. "And he set up the pillars before the temple, one on the right hand, and the other on the left; and called the name of that on the right hand Jachin, and the name of that on the left Boaz.", 5.10. "There was nothing in the ark save the two tables which Moses put there at Horeb, when the LORD made a covet with the children of Israel, when they came out of Egypt.", 7.18. "then I will establish the throne of thy kingdom, according as I coveted with David thy father, saying: There shall not fail thee a man to be ruler in Israel.", 15.8. "And when Asa heard these words, even the prophecy of Oded the prophet, he took courage, and put away the detestable things out of all the land of Judah and Benjamin, and out of the cities which he had taken from the hill-country of Ephraim; and he renewed the altar of the LORD, that was before the porch of the LORD.", 21.7. "Howbeit the LORD would not destroy the house of David, because of the covet that He had made with David, and as He promised to give a lamp to him and to his children alway.", 25.6. "He hired also a hundred thousand mighty men of valour out of Israel for a hundred talents of silver.", 36.10. "And at the return of the year king Nebuchadnezzar sent, and brought him to Babylon, with the goodly vessels of the house of the LORD, and made Zedekiah his brother king over Judah and Jerusalem.", 36.11. "Zedekiah was twenty and one years old when he began to reign; and he reigned eleven years in Jerusalem;", 36.12. "and he did that which was evil in the sight of the LORD his God; he humbled not himself before Jeremiah the prophet speaking from the mouth of the LORD.", 36.13. "And he also rebelled against king Nebuchadnezzar, who had made him swear by God; but he stiffened his neck, and hardened his heart from turning unto the LORD, the God of Israel.", 36.14. "Moreover all the chiefs of the priests, and the people, transgressed very greatly after all the abominations of the nations; and they polluted the house of the LORD which He had hallowed in Jerusalem.", 36.15. "And the LORD, the God of their fathers, sent to them by His messengers, sending betimes and often; because He had compassion on His people, and on His dwelling-place;", 36.16. "but they mocked the messengers of God, and despised His words, and scoffed at His prophets, until the wrath of the LORD arose against His people, till there was no remedy.", 36.17. "Therefore He brought upon them the king of the Chaldeans, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man or hoary-headed; He gave them all into his hand.", 36.18. "And all the vessels of the house of God, great and small, and the treasures of the house of the LORD, and the treasures of the king, and of his princes; all these he brought to Babylon.", 36.19. "And they burnt the house of God, and broke down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof.", 36.20. "And them that had escaped from the sword carried he away to Babylon; and they were servants to him and his sons until the reign of the kingdom of Persia;", 36.21. "to fulfil the word of the LORD by the mouth of Jeremiah, until the land had been paid her sabbaths; for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years.",
28. Hebrew Bible, Zechariah, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 2.10, 5, 5.1, 5.2, 5.3, 5.4, 13.7-14.6, 13.7 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 55
1.17. "עוֹד קְרָא לֵאמֹר כֹּה אָמַר יְהוָה צְבָאוֹת עוֹד תְּפוּצֶינָה עָרַי מִטּוֹב וְנִחַם יְהוָה עוֹד אֶת־צִיּוֹן וּבָחַר עוֹד בִּירוּשָׁלִָם׃", 1.17. "Again, proclaim, saying: Thus saith the LORD of hosts: My cities shall again overflow with prosperity; and the LORD shall yet comfort Zion, and shall yet choose Jerusalem.’",
29. Aristotle, History of Animals, 9.32 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •exile babylonian Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 288
30. Septuagint, Tobit, None (4th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 115
31. Anon., 1 Enoch, None (3rd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 55
89.61. He gave over unto them those sheep. And He called another and spake unto him: ' Observe and mark everything that the shepherds will do to those sheep; for they will destroy more of them than"
32. Septuagint, 1 Maccabees, 7.16-7.17 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •babylonian exile, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 202
7.16. So they trusted him; but he seized sixty of them and killed them in one day, in accordance with the word which was written, 7.17. "The flesh of thy saints and their blood they poured out round about Jerusalem,and there was none to bury them."
33. Septuagint, 2 Maccabees, 1.18-2.16, 2 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 115
34. Anon., Testament of Moses, 10.8-10.10 (2nd cent. BCE - 2nd cent. CE)  Tagged with subjects: •exile babylonian Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 288
35. Cicero, On Divination, 1.6, 1.122, 2.130 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •exile, babylonian Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 56
1.6. Sed cum Stoici omnia fere illa defenderent, quod et Zeno in suis commentariis quasi semina quaedam sparsisset et ea Cleanthes paulo uberiora fecisset, accessit acerrumo vir ingenio, Chrysippus, qui totam de divinatione duobus libris explicavit sententiam, uno praeterea de oraclis, uno de somniis; quem subsequens unum librum Babylonius Diogenes edidit, eius auditor, duo Antipater, quinque noster Posidonius. Sed a Stoicis vel princeps eius disciplinae, Posidonii doctor, discipulus Antipatri, degeneravit, Panaetius, nec tamen ausus est negare vim esse dividi, sed dubitare se dixit. Quod illi in aliqua re invitissumis Stoicis Stoico facere licuit, id nos ut in reliquis rebus faciamus, a Stoicis non concedetur? praesertim cum id, de quo Panaetio non liquet, reliquis eiusdem disciplinae solis luce videatur clarius. 1.122. Hoc nimirum est illud, quod de Socrate accepimus, quodque ab ipso in libris Socraticorum saepe dicitur, esse divinum quiddam, quod daimo/nion appellat, cui semper ipse paruerit numquam impellenti, saepe revocanti. Et Socrates quidem (quo quem auctorem meliorem quaerimus?) Xenophonti consulenti, sequereturne Cyrum, posteaquam exposuit, quae ipsi videbantur: Et nostrum quidem, inquit, humanum est consilium; sed de rebus et obscuris et incertis ad Apollinem censeo referundum, ad quem etiam Athenienses publice de maioribus rebus semper rettulerunt. 2.130. Chrysippus quidem divinationem definit his verbis: vim cognoscentem et videntem et explicantem signa, quae a dis hominibus portendantur; officium autem esse eius praenoscere, dei erga homines mente qua sint quidque significent, quem ad modumque ea procurentur atque expientur. Idemque somniorum coniectionem definit hoc modo: esse vim cernentem et explatem, quae a dis hominibus significentur in somnis. Quid ergo? ad haec mediocri opus est prudentia an et ingenio praestanti et eruditione perfecta? Talem autem cognovimus neminem. 1.6. The Stoics, on the other hand (for Zeno in his writings had, as it were, scattered certain seed which Cleanthes had fertilized somewhat), defended nearly every sort of divination. Then came Chrysippus, a man of the keenest intellect, who exhaustively discussed the whole theory of divination in two books, and, besides, wrote one book on oracles and another on dreams. And following him, his pupil, Diogenes of Babylon, published one book, Antipater two, and my friend, Posidonius, five. But Panaetius, the teacher of Posidonius, a pupil, too, of Antipater, and, even a pillar of the Stoic school, wandered off from the Stoics, and, though he dared not say that there was no efficacy in divination, yet he did say that he was in doubt. Then, since the Stoics — much against their will I grant you — permitted this famous Stoic to doubt on one point will they not grant to us Academicians the right to do the same on all other points, especially since that about which Panaetius is not clear is clearer than the light of day to the other members of the Stoic school? 1.122. It is the purity of soul, no doubt, that explains that famous utterance which history attributes to Socrates and which his disciples in their books often represent him as repeating: There is some divine influence — δαιμόνιον, he called it — which I always obey, though it never urges me on, but often holds me back. And it was the same Socrates — and what better authority can we quote? — who was consulted by Xenophon as to whether he should join Cyrus. Socrates, after stating what seemed to him the best thing to do, remarked: But my opinion is only that of a man. In matters of doubt and perplexity I advise that Apollos oracle be consulted. This oracle was always consulted by the Athenians in regard to the more serious public questions. 2.130. Chrysippus, indeed, defines divination in these words: The power to see, understand, and explain premonitory signs given to men by the gods. Its duty, he goes on to say, is to know in advance the disposition of the gods towards men, the manner in which that disposition is shown and by what means the gods may be propitiated and their threatened ills averted. And this same philosopher defines the interpretation of dreams thus: It is the power to understand and explain the visions sent by the gods to men in sleep. Then, if that be true, will just ordinary shrewdness meet these requirements, or rather is there not need of surpassing intelligence and absolutely perfect learning? But I have never seen such a man. [64]
36. Septuagint, Ecclesiasticus (Siracides), 3.5, 16.10-16.11, 17.12, 28.2-28.4, 45.7, 45.15, 45.24-45.25, 47.11 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •exile, babylonian •exile babylonian Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 17; Stuckenbruck (2007), 1 Enoch 91-108, 364, 377
3.5. Whoever honors his father will be gladdened by his own children,and when he prays he will be heard. 16.11. Even if there is only one stiff-necked person,it will be a wonder if he remains unpunished. For mercy and wrath are with the Lord;he is mighty to forgive, and he pours out wrath. 17.12. He established with them an eternal covet,and showed them his judgments. 28.2. Forgive your neighbor the wrong he has done,and then your sins will be pardoned when you pray. 28.2. for its yoke is a yoke of iron,and its fetters are fetters of bronze; 28.3. Does a man harbor anger against another,and yet seek for healing from the Lord? 28.4. Does he have no mercy toward a man like himself,and yet pray for his own sins? 45.7. He made an everlasting covet with him,and gave him the priesthood of the people. He blessed him with splendid vestments,and put a glorious robe upon him. 45.15. Moses ordained him,and anointed him with holy oil;it was an everlasting covet for him and for his descendants all the days of heaven,to minister to the Lord and serve as priest and bless his people in his name. 45.24. Therefore a covet of peace was established with him,that he should be leader of the sanctuary and of his people,that he and his descendants should have the dignity of the priesthood for ever. 45.25. A covet was also established with David,the son of Jesse, of the tribe of Judah:the heritage of the king is from son to son only;so the heritage of Aaron is for his descendants. 47.11. The Lord took away his sins,and exalted his power for ever;he gave him the covet of kings and a throne of glory in Israel.
37. Septuagint, Judith, a b c d\n0 4.4 4.4 4 4 \n1 4.7 4.7 4 7 \n2 4.10 4.10 4 10\n3 4.9 4.9 4 9 \n4 4.8 4.8 4 8 \n5 4.6 4.6 4 6 \n6 4.5 4.5 4 5 \n7 "4.2" "4.2" "4 2"\n8 4.13 4.13 4 13\n9 4.11 4.11 4 11\n10 4.12 4.12 4 12\n11 4.14 4.14 4 14\n12 4.15 4.15 4 15\n13 "4.9" "4.9" "4 9" (2nd cent. BCE - 0th cent. CE)  Tagged with subjects: •nan Found in books: Allen and Doedens (2022), Turmoil, Trauma and Tenacity in Early Jewish Literature 153
4.4. So they sent to every district of Samaria, and to Kona and Beth-horon and Belmain and Jericho and to Choba and Aesora and the valley of Salem,
38. Anon., Jubilees, 1.19-1.25, 2.33, 16.29-16.30, 30.10 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •exile, babylonian •exile babylonian Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 225; Stuckenbruck (2007), 1 Enoch 91-108, 377
1.19. And they will forget all My law and all My commandments and all My judgments, and will go astray as to new moons, and sabbaths, and festivals, and jubilees, and ordices. 1.20. And after this they will turn to Me from amongst the Gentiles with all their heart and with all their soul and with all their strength, 1.21. and I shall gather them from amongst all the Gentiles, and they will seek Me, so that I shall be found of them, 1.22. when they seek Me with all their heart and with all their soul. br And I shall disclose to them abounding peace with righteousness, and I shall remove them the plant of uprightness, with all My heart and with all My soul, 1.23. and they will be for a blessing and not for a curse, and they will be the head and not the tail. 1.24. And I shall build My sanctuary in their midst, and I shall dwell with them, and I shall be their God and they will be My people in truth and righteousness. 1.25. And I shall not forsake them nor fail them; for I am the Lord their God." 2.33. and I will teach them the Sabbath day, that they may keep Sabbath thereon from all work."... 16.29. two oxen, two rams, seven sheep, one he-goat, for a sin-offering, that he might atone thereby for himself and for his seed. 16.30. And, as a thank-offering, seven rams, seven kids, seven sheep, and seven he-goats, and their fruit-offerings and their drink-offerings; 30.10. and that it might not thus again be done in Israel that a virgin of Israel should be defiled.
39. Dead Sea Scrolls, 4Q418, 128 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •babylonian exile •exile babylonian Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 55
40. Hebrew Bible, Daniel, 2.17-2.23, 9.3, 12.1-12.2 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 141; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 22; Stuckenbruck (2007), 1 Enoch 91-108, 55, 364
2.17. "אֱדַיִן דָּנִיֵּאל לְבַיְתֵהּ אֲזַל וְלַחֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה חַבְרוֹהִי מִלְּתָא הוֹדַע׃", 2.18. "וְרַחֲמִין לְמִבְעֵא מִן־קֳדָם אֱלָהּ שְׁמַיָּא עַל־רָזָה דְּנָה דִּי לָא יְהֹבְדוּן דָּנִיֵּאל וְחַבְרוֹהִי עִם־שְׁאָר חַכִּימֵי בָבֶל׃", 2.19. "אֱדַיִן לְדָנִיֵּאל בְּחֶזְוָא דִי־לֵילְיָא רָזָה גֲלִי אֱדַיִן דָּנִיֵּאל בָּרִךְ לֶאֱלָהּ שְׁמַיָּא׃", 2.21. "וְהוּא מְהַשְׁנֵא עִדָּנַיָּא וְזִמְנַיָּא מְהַעְדֵּה מַלְכִין וּמְהָקֵים מַלְכִין יָהֵב חָכְמְתָא לְחַכִּימִין וּמַנְדְּעָא לְיָדְעֵי בִינָה׃", 2.22. "הוּא גָּלֵא עַמִּיקָתָא וּמְסַתְּרָתָא יָדַע מָה בַחֲשׁוֹכָא ונהירא [וּנְהוֹרָא] עִמֵּהּ שְׁרֵא׃", 2.23. "לָךְ אֱלָהּ אֲבָהָתִי מְהוֹדֵא וּמְשַׁבַּח אֲנָה דִּי חָכְמְתָא וּגְבוּרְתָא יְהַבְתְּ לִי וּכְעַן הוֹדַעְתַּנִי דִּי־בְעֵינָא מִנָּךְ דִּי־מִלַּת מַלְכָּא הוֹדַעְתֶּנָא׃", 9.3. "וָאֶתְּנָה אֶת־פָּנַי אֶל־אֲדֹנָי הָאֱלֹהִים לְבַקֵּשׁ תְּפִלָּה וְתַחֲנוּנִים בְּצוֹם וְשַׂק וָאֵפֶר׃", 12.1. "יִתְבָּרֲרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים וְהִרְשִׁיעוּ רְשָׁעִים וְלֹא יָבִינוּ כָּל־רְשָׁעִים וְהַמַּשְׂכִּלִים יָבִינוּ׃", 12.1. "וּבָעֵת הַהִיא יַעֲמֹד מִיכָאֵל הַשַּׂר הַגָּדוֹל הָעֹמֵד עַל־בְּנֵי עַמֶּךָ וְהָיְתָה עֵת צָרָה אֲשֶׁר לֹא־נִהְיְתָה מִהְיוֹת גּוֹי עַד הָעֵת הַהִיא וּבָעֵת הַהִיא יִמָּלֵט עַמְּךָ כָּל־הַנִּמְצָא כָּתוּב בַּסֵּפֶר׃", 12.2. "וְרַבִּים מִיְּשֵׁנֵי אַדְמַת־עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם׃", 2.17. "Then Daniel went to his house, and made the thing known to Haiah, Mishael, and Azariah, his companions;", 2.18. "that they might ask mercy of the God of heaven concerning this secret; that Daniel and his companions should not perish with the rest of the wise men of Babylon.", 2.19. "Then was the secret revealed unto Daniel in a vision of the night. Then Daniel blessed the God of heaven.", 2.20. "Daniel spoke and said: Blessed be the name of God From everlasting even unto everlasting; For wisdom and might are His;", 2.21. "And He changeth the times and the seasons; He removeth kings, and setteth up kings; He giveth wisdom unto the wise, And knowledge to them that know understanding;", 2.22. "He revealeth the deep and secret things; He knoweth what is in the darkness, And the light dwelleth with Him.", 2.23. "I thank Thee, and praise Thee, O Thou God of my fathers, w Who hast given me wisdom and might, And hast now made known unto me what we desired of Thee; For Thou hast made known unto us the king’s matter.", 9.3. "And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes.", 12.1. "And at that time shall Michael stand up, the great prince who standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book.", 12.2. "And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence.",
41. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 1.5-1.7, 3.14-3.16 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •exile, babylonian Found in books: Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 109
42. Dead Sea Scrolls, 4Q504, 0 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •exile, babylonian Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 207; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 22
43. Septuagint, Wisdom of Solomon, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16-5.23 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •nan Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 116
4.11. He was caught up lest evil change his understanding or guile deceive his soul."
44. Dead Sea Scrolls, Ben Sira, 3.5, 28.2-28.4 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •exile, babylonian Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 17
45. Anon., Sibylline Oracles, 3.189, 3.234-3.245, 3.270-3.271, 3.624 (1st cent. BCE - 5th cent. CE)  Tagged with subjects: •exile, babylonian Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 135
46. Seneca The Younger, Letters, 2.35 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •exile babylonian Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 377
47. New Testament, Mark, 9.49, 12.35-12.37 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •babylonian exile •exile, babylonian Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 141; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 288
9.49. πᾶς γὰρ πυρὶ ἁλισθήσεται. 12.35. Καὶ ἀποκριθεὶς ὁ Ἰησοῦς ἔλεγεν διδάσκων ἐν τῷ ἱερῷ Πῶς λέγουσιν οἱ γραμματεῖς ὅτι ὁ χριστὸς υἱὸς Δαυείδ ἐστιν; 12.36. αὐτὸς Δαυεὶδ εἶπεν ἐν τῷ πνεύματι τῷ ἁγίῳ Εἶπεν Κύριος τῷ κυρίῳ μου Κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου· 12.37. αὐτὸς Δαυεὶδ λέγει αὐτὸν κύριον, καὶ πόθεν αὐτοῦ ἐστὶν υἱός; Καὶ ὁ πολὺς ὄχλος ἤκουεν αὐτοῦ ἡδέως. 9.49. For everyone will be salted with fire, and every sacrifice will be seasoned with salt. 12.35. Jesus responded, as he taught in the temple, "How is it that the scribes say that the Christ is the son of David? 12.36. For David himself said in the Holy Spirit, 'The Lord said to my Lord, Sit at my right hand, Until I make your enemies the footstool of your feet.' 12.37. Therefore David himself calls him Lord, so how can he be his son?"The common people heard him gladly.
48. New Testament, Apocalypse, 18.20 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •exile babylonian Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 268
18.20. Εὐφραίνου ἐπʼ αὐτῇ,οὐρανέ,καὶ οἱ ἅγιοι καὶ οἱ ἀπόστολοι καὶ οἱ προφῆται,ὅτι ἔκρινενὁ θεὸς τὸ κρίμα ὑμῶν ἐξ αὐτῆς. 18.20. Rejoice over her, O heaven, you saints, apostles, and prophets; for God has judged your judgment on her."
49. Josephus Flavius, Jewish Antiquities, 2.64-2.65, 14.59 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 93, 202
2.64. 2. He therefore said, that in his sleep he saw three clusters of grapes hanging upon three branches of a vine, large already, and ripe for gathering; and that he squeezed them into a cup which the king held in his hand; and when he had strained the wine, he gave it to the king to drink, and that he received it from him with a pleasant countece. 2.65. This, he said, was what he saw; and he desired Joseph, that if he had any portion of understanding in such matters, he would tell him what this vision foretold. Who bid him be of good cheer, and expect to be loosed from his bonds in three days’ time, because the king desired his service, and was about to restore him to it again; 14.59. but the others admitted Pompey’s army in, and delivered up both the city and the king’s palace to him. So Pompey sent his lieutet Piso with an army, and placed garrisons both in the city and in the palace, to secure them, and fortified the houses that joined to the temple, and all those which were more distant and without it.
50. Josephus Flavius, Jewish War, 1.143-1.144, 6.104-6.106 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •babylonian exile, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 169, 202
1.143. So Aristobulus’s party was worsted, and retired into the temple, and cut off the communication between the temple and the city, by breaking down the bridge that joined them together, and prepared to make an opposition to the utmost; but as the others had received the Romans into the city, and had delivered up the palace to him, Pompey sent Piso, one of his great officers, into that palace with an army, 1.144. who distributed a garrison about the city, because he could not persuade anyone of those that had fled to the temple to come to terms of accommodation; he then disposed all things that were round about them so as might favor their attacks, as having Hyrcanus’s party very ready to afford them both counsel and assistance. 6.104. who, when the king of Babylon made war against him, did of his own accord go out of this city before it was taken, and did undergo a voluntary captivity with his family, that the sanctuary might not be delivered up to the enemy, and that he might not see the house of God set on fire; 6.105. on which account he is celebrated among all the Jews, in their sacred memorials, and his memory is become immortal, and will be conveyed fresh down to our posterity through all ages. 6.106. This, John, is an excellent example in such a time of danger, and I dare venture to promise that the Romans shall still forgive thee.
51. Palestinian Talmud, Maaser Sheni, 5.10 (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •babylonian exile Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 221
52. Palestinian Talmud, Horayot, None (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: nan nan
53. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 296
54. Anon., Genesis Rabba, 98.8 (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •exile, babylonian Found in books: Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 296
98.8. לֹא יָסוּר שֵׁבֶט מִיהוּדָה, זֶה מָכִיר וגו' וּמְחֹקֵק מִבֵּין רַגְלָיו (בראשית מט, י), שֶׁבָּא וְנִתְחַבֵּט לִפְנֵי רַגְלָיו. עַד כִּי יָבֹא שִׁילֹה, זֶה מֶלֶךְ הַמָּשִׁיחַ. וְלוֹ יִקְהַת עַמִּים, שֶׁהוּא בָּא וּמַקְהֶה שִׁנֵּיהֶם שֶׁל עוֹבְדֵי כּוֹכָבִים. דָּבָר אַחֵר, לֹא יָסוּר שֵׁבֶט מִיהוּדָה, זוֹ סַנְהֶדְּרִין שֶׁהִיא מַכָּה וְרוֹדָה. וּמְחֹקֵק מִבֵּין רַגְלָיו, אֵלּוּ שְׁנֵי סוֹפְרֵי הַדַּיָּנִים שֶׁהָיוּ עוֹמְדִים לִפְנֵיהֶם אֶחָד מִימִין וְאֶחָד מִשְׂמֹאל. עַד כִּי יָבֹא שִׁילֹה, נִמְנוּ וְאָמְרוּ הִלֵּל מִשֶּׁל מִי, אָמַר רַבִּי לֵוִי מְגִלַּת יֻחָסִים מָצְאוּ בִּירוּשָׁלַיִם וּכְתִיב בָּהּ הִלֵּל מִדָּוִד. רַבִּי חִיָּא רַבָּה מִן דִּשְׁפַטְיָה בֶּן אֲבִיטָל. דְּבֵית כַּלְבָּא שָׂבוֹעַ מִדְּכָלֵב. דְּבֵית צִיצִית הַכַּסָּת, מִן דְּאַבְנֵר. דְּבֵית כּוֹבְשִׁין, מִן דְּאַחְאָב. דְּבֵית יָצְאָה, מִן דְּאָסָף. דְּבֵית יֵהוּא, מִן צִפּוֹרִין. דְּבֵית יַנַּאי, מִן דְּעֵלִי. רַבִּי יוֹסֵי בַּר חֲלַפְתָּא, מִן דְּיוֹנָדָב בֶּן רֵכָב. רַבִּי נְחֶמְיָה, מִדִּנְחֶמְיָה הַתִּרְשָׁתָא. 98.8. "... “…and to him will be a gathering of peoples.” (Genesis 49:10) This refers to Jerusalem, which in the future will blunt the teeth of the nations of the world, as it says “And it shall come to pass on that day that I will make Jerusalem a stone of burden for all peoples…” (Zechariah 12:3)",
55. Anon., Sifre Deuteronomy, 314 (2nd cent. CE - 4th cent. CE)  Tagged with subjects: •exile, babylonian Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 66
56. Justin, Dialogue With Trypho, 68, 45 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 288
45. 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.
57. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE)  Tagged with subjects: •babylonian exile Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 210
58. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •babylonian exile Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 221
85b. אמרו חכמים ולא פירשוהו אמרו נביאים ולא פירשוהו עד שפירשו הקב"ה בעצמו שנאמר (ירמיהו ט, יב) ויאמר ה' על עזבם את תורתי אשר נתתי לפניהם אמר רב יהודה אמר רב שלא ברכו בתורה תחילה,אמר רב חמא מאי דכתיב (משלי יד, לג) בלב נבון תנוח חכמה ובקרב כסילים תודע בלב נבון תנוח חכמה זה ת"ח בן ת"ח ובקרב כסילים תודע זה ת"ח בן ע"ה אמר עולא היינו דאמרי אינשי אסתירא בלגינא קיש קיש קריא,אמר ליה ר' ירמיה לר' זירא מאי דכתיב (איוב ג, יט) קטן וגדול שם הוא ועבד חפשי מאדניו אטו לא ידעינן דקטן וגדול שם הוא אלא כל המקטין עצמו על דברי תורה בעוה"ז נעשה גדול לעוה"ב וכל המשים עצמו כעבד על דברי תורה בעוה"ז נעשה חפשי לעוה"ב,ריש לקיש הוה מציין מערתא דרבנן כי מטא למערתיה דר' חייא איעלמא מיניה חלש דעתיה אמר רבש"ע לא פלפלתי תורה כמותו יצתה בת קול ואמרה לו תורה כמותו פלפלת תורה כמותו לא ריבצת,כי הוו מינצו ר' חנינא ור' חייא אמר ליה ר' חנינא לר' חייא בהדי דידי קא מינצית ח"ו אי משתכחא תורה מישראל מהדרנא לה מפילפולי אמר ליה ר' חייא לר' חנינא בהדי דידי קא מינצית דעבדי לתורה דלא תשתכח מישראל,מאי עבידנא אזלינא ושדינא כיתנא וגדילנא נישבי וציידנא טבי ומאכילנא בשרייהו ליתמי ואריכנא מגילתא וכתבנא חמשה חומשי וסליקנא למתא ומקרינא חמשה ינוקי בחמשה חומשי ומתנינא שיתא ינוקי שיתא סדרי ואמרנא להו עד דהדרנא ואתינא אקרו אהדדי ואתנו אהדדי ועבדי לה לתורה דלא תשתכח מישראל,היינו דאמר רבי כמה גדולים מעשי חייא אמר ליה ר' ישמעאל בר' יוסי אפי' ממר אמר ליה אין אפי' מאבא אמר ליה ח"ו לא תהא כזאת בישראל,אמר ר' זירא אמש נראה לי ר' יוסי בר' חנינא אמרתי לו אצל מי אתה תקוע אמר לי אצל ר' יוחנן ור' יוחנן אצל מי אצל ר' ינאי ור' ינאי אצל מי אצל ר' חנינא ור' חנינא אצל מי אצל ר' חייא אמרתי לו ור' יוחנן אצל ר' חייא לא אמר לי באתר דזקוקין דנורא ובעורין דאשא מאן מעייל בר נפחא לתמן,אמר רב חביבא אשתעי לי רב חביבא בר סורמקי חזי ליה ההוא מרבנן דהוה שכיח אליהו גביה דלצפרא הוו שפירן עיניה ולאורתא דמיין כדמיקלין בנורא אמרי ליה מאי האי ואמר לי דאמרי ליה לאליהו אחוי לי רבנן כי סלקי למתיבתא דרקיע אמר לי בכולהו מצית לאסתכולי בהו לבר מגוהרקא דר' חייא דלא תסתכל ביה מאי סימנייהו בכולהו אזלי מלאכי כי סלקי ונחתי לבר מגוהרקא דר' חייא דמנפשיה סליק ונחית,לא מצאי לאוקמא אנפשאי אסתכלי בה אתו תרי בוטיטי דנורא ומחיוהו לההוא גברא וסמינהו לעיניה למחר אזלי אשתטחי אמערתיה אמינא מתנייתא דמר מתנינא ואתסאי,אליהו הוה שכיח במתיבתא דרבי יומא חד ריש ירחא הוה נגה ליה ולא אתא א"ל מאי טעמא נגה ליה למר אמר ליה אדאוקימנא לאברהם ומשינא ידיה ומצלי ומגנינא ליה וכן ליצחק וכן ליעקב ולוקמינהו בהדי הדדי סברי תקפי ברחמי ומייתי ליה למשיח בלא זמניה,א"ל ויש דוגמתן בעולם הזה אמר ליה איכא ר' חייא ובניו גזר רבי תעניתא אחתינהו לר' חייא ובניו אמר משיב הרוח ונשבה זיקא אמר מוריד הגשם ואתא מיטרא כי מטא למימר מחיה המתים רגש עלמא,אמרי ברקיעא מאן גלי רזיא בעלמא אמרי אליהו אתיוהו לאליהו מחיוהו שתין פולסי דנורא אתא אידמי להו כדובא דנורא על בינייהו וטרדינהו,שמואל ירחינאה אסייה דרבי הוה חלש רבי בעיניה א"ל אימלי לך סמא א"ל לא יכילנא אשטר לך משטר [א"ל] לא יכילנא הוה מותיב ליה בגובתא דסמני תותי בי סדיה ואיתסי,הוה קא מצטער רבי למסמכיה ולא הוה מסתייעא מילתא א"ל לא לצטער מר לדידי חזי לי סיפרא דאדם הראשון וכתיב ביה שמואל ירחינאה 85b. b was stated by the Sages, /b i.e., the wise man mentioned in the verse, b and /b yet b they /b could b not explain it. /b It b was stated by the prophets, /b i.e., those to whom the mouth of the Lord has spoken, b and /b yet b they /b could b not explain it, until the Holy One, Blessed be He, Himself explained it, as it is stated /b in the next verse: b “And the Lord says: Because they have forsaken My Torah which I set before them” /b (Jeremiah 9:12). b Rav Yehuda says /b that b Rav says: /b This does not mean b that /b the Jewish people ceased Torah study altogether; rather, b they did not recite a blessing on the Torah prior /b to its study, as they did not regard Torah study as a sacred endeavor., b Rav Ḥama says: What /b is the meaning of that b which is written: “In the heart of him that has discernment wisdom rests; but in the inward part of fools it makes itself known” /b (Proverbs 14:33)? b “In the heart of him who has discernment wisdom rests”; this /b is b a Torah scholar, son of a Torah scholar. “But in the inward part of fools it makes itself known”; this /b is b a Torah scholar, son of an ignoramus, /b as his wisdom stands out in contrast to the foolishness of the rest of his family. b Ulla said: This /b explains the adage b that people say: /b A small b coin in /b an empty b barrel calls: i Kish /i , i kish /i , /b i.e., it rattles loudly, whereas a coin in a barrel full of coins is not heard., b Rabbi Yirmeya said to Rabbi Zeira: What /b is the meaning of that b which is written /b with regard to the World-to-Come: b “The humble and great are there; and the servant is free from his master” /b (Job 3:19)? b Is that to say /b that b we do not know that the humble and the great are there /b in the World-to-Come? b Rather, /b this is the meaning of the verse: b Anyone who humbles himself over matters of Torah in this world becomes great in the World-to-Come; and anyone who establishes himself as a servant over matters of Torah in this world becomes free in the World-to-Come. /b ,§ The Gemara continues discussing the greatness of the Sages. b Reish Lakish was demarcating /b burial b caves of the Sages. When he arrived at the cave of Rabbi Ḥiyya, /b the precise location of his grave b eluded him. /b Reish Lakish b became distressed, /b as he was apparently unworthy of finding the grave. b He said: Master of the Universe! Did I not analyze the Torah like /b Rabbi Ḥiyya? b A Divine Voice emerged and said to him: You did analyze the Torah like him, /b but b you did not disseminate Torah like him. /b ,The Gemara relates: b When Rabbi Ḥanina and Rabbi Ḥiyya would debate /b matters of Torah, b Rabbi Ḥanina /b would b say to Rabbi Ḥiyya: /b Do you think b you can debate with me? Heaven forbid! If the Torah were forgotten from the Jewish people, I /b could b restore it with my /b powers of b analysis /b and intellectual acumen. b Rabbi Ḥiyya said to Rabbi Ḥanina: /b Do you think b you can debate with me? /b You cannot compare yourself to me, b as I am acting /b to ensure that b the Torah /b will b not be forgotten by the Jewish people. /b ,Rabbi Ḥiyya elaborated: b What do I do /b to this end? b I go and sow flax /b seeds b and twine nets /b with the flax, b and /b then b I hunt deer and feed their meat to orphans. /b Next b I prepare parchment /b from their hides b and I write the five books /b of the Torah on them. b I go to a city and teach five children the five books, /b one book per child, b and I teach six /b other b children the six orders /b of the Mishna, b and I say to them: Until I return and come /b here, b read each other /b the Torah b and teach each other /b the Mishna. This is how b I act /b to ensure that b the Torah will not be forgotten by the Jewish people. /b ,The Gemara notes that b this is what Rabbi /b Yehuda HaNasi b said: How great are the deeds of /b Rabbi b Ḥiyya! Rabbi Yishmael, son of Rabbi Yosei, said to /b Rabbi Yehuda HaNasi: Are his deeds b even greater than the Master’s, /b i.e., yours? Rabbi Yehuda HaNasi b said to him: Yes. /b Rabbi Yishmael persisted: Are they b even /b greater b than /b those of my b father, /b Rabbi Yosei? Rabbi Yehuda HaNasi b said to him: Heaven forbid! Such /b a statement b shall not be /b heard b among the Jewish people, /b that someone is greater than your father, Rabbi Yosei.,The Gemara continues discussing the greatness of Rabbi Ḥiyya. b Rabbi Zeira said: Last night, Rabbi Yosei, son of Rabbi Ḥanina, appeared to me /b in a dream. b I said to him: Near whom are you placed /b in the upper realms? b He said to me: Near Rabbi Yoḥa. /b I asked: b And Rabbi Yoḥa is near whom? /b He replied: b Near Rabbi Yannai. And Rabbi Yannai is near whom? Near Rabbi Ḥanina. And Rabbi Ḥanina is near whom? Near Rabbi Ḥiyya. /b Rabbi Zeira added: b I said to /b Rabbi Yosei: b But isn’t Rabbi Yoḥa /b worthy of being placed b near Rabbi Ḥiyya? He said to me: In a place of fiery sparks and burning fires, who can bring /b Rabbi Yoḥa, b son of Nappaḥa, there? /b , b Rav Ḥaviva said: Rav Ḥaviva bar Surmakei told me: I /b once b saw one of the Sages whom Elijah /b the prophet b would visit, /b and b his eyes /b looked b beautiful /b and healthy b in the morning, but appeared to be charred by fire in the evening. I said to him: What is this /b phenomenon? b And he said to me: I said to Elijah: Show me the Sages upon their ascension to the heavenly academy. /b Elijah b said to me: You may gaze at all of them except for /b those in b the chariot [ i miguharka /i ] of Rabbi Ḥiyya, upon whom you may not gaze. /b I asked Elijah: b What are the signs /b of Rabbi Ḥiyya’s chariot, so I will know when not to look? He said: b Angels accompany all /b of the other Sages’ chariots b as they ascend and descend, except for the chariot of Rabbi Ḥiyya, which ascends and descends of its own accord, /b due to his greatness.,The Sage relating this story continued: b I was unable to restrain myself, /b and b I gazed upon /b Rabbi Ḥiyya’s chariot. b Two fiery flames came and struck that man, /b i.e., me, b and blinded his eyes. The next day, I went and prostrated on /b Rabbi Ḥiyya’s burial b cave /b in supplication. b I said: I study the i baraitot /i of the Master, /b Rabbi Ḥiyya; please pray on my behalf. b And /b my vision b was healed, /b but my eyes remained scorched.,The Gemara relates another incident involving Elijah the prophet. b Elijah was /b often b found in the academy of Rabbi /b Yehuda HaNasi. b One day it was a New Moon, /b the first of the month, and Elijah b was delayed and did not come /b to the academy. Later, Rabbi Yehuda HaNasi b said to /b Elijah: b What is the reason /b that b the Master was delayed? /b Elijah b said to him: I /b had b to wake up Abraham, wash his hands, and /b wait for him to b pray, and /b then b lay him down /b again. b And similarly, /b I followed the same procedure b for Isaac, and similarly for Jacob /b in turn. Rabbi Yehuda HaNasi asked Elijah: b And let /b the Master b wake them /b all b together. /b Elijah responded: b I maintain /b that if I were to wake all three to pray at the same time, b they /b would b generate powerful prayers and bring the Messiah prematurely. /b ,Rabbi Yehuda HaNasi b said to /b Elijah: b And is there anyone /b alive b in this world /b who is b comparable to them /b and can produce such efficacious prayers? Elijah b said to him: There are Rabbi Ḥiyya and his sons. Rabbi /b Yehuda HaNasi b decreed a fast, /b and the Sages b brought Rabbi Ḥiyya and his sons down /b to the pulpit to pray on behalf of the congregation. Rabbi Ḥiyya b recited /b the phrase in the i Amida /i prayer: b Who makes the wind blow, and the wind blew. /b Rabbi Ḥiyya b recited /b the next phrase: b Who makes the rain fall, and rain fell. When he was about to say /b the phrase: b Who revives the dead, the world trembled. /b , b They said in heaven: Who is the revealer of secrets in the world? They said /b in response: It is b Elijah. Elijah was brought /b to heaven, whereupon b he was beaten with sixty fiery lashes. /b Elijah b came /b back down to earth b disguised as a bear of fire. He came among /b the congregation b and distracted them /b from their prayers, preventing Rabbi Ḥiyya from reciting the phrase: Who revives the dead.,§ The Gemara relates: b Shmuel Yarḥina’a was the physician of Rabbi /b Yehuda HaNasi. One time, b Rabbi /b Yehuda HaNasi b felt a pain in his eye. /b Shmuel b said to him: I will place a medication in /b your eye. Rabbi Yehuda HaNasi b said to him: I cannot /b have the medication placed directly in my eye, as I am afraid it will cause me too much pain. Shmuel b said to him: I will apply a salve /b above your eye, not directly in it. Rabbi Yehuda HaNasi b said to him: /b Even that b I cannot /b bear. Shmuel b placed /b the medication b in a tube of herbs beneath his pillow, and /b Rabbi Yehuda HaNasi b was healed. /b , b Rabbi /b Yehuda HaNasi b made efforts to ordain /b Shmuel Yarḥina’a as a rabbi b but was unsuccessful, /b as Shmuel always demurred. Shmuel Yarḥina’a b said to him: The Master should not be upset /b about my refusal, as I know that I am not destined to be ordained as a rabbi. b I myself saw the book of Adam the first /b man, which contains the genealogy of the human race, b and it is written in it /b that b Shmuel Yarḥina’a /b
59. Origen, On First Principles, 3.4.4 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •babylonian exile, return from Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 41, 42
3.4.4. Let us now see what answer is usually returned to these statements by those who maintain that there is in us one movement, and one life, proceeding from one and the same soul, both the salvation and the destruction of which are ascribed to itself as a result of its own actions. And, in the first place, let us notice of what nature those commotions of the soul are which we suffer, when we feel ourselves inwardly drawn in different directions; when there arises a kind of contest of thoughts in our hearts, and certain probabilities are suggested us, agreeably to which we lean now to this side, now to that, and by which we are sometimes convicted of error, and sometimes approve of our acts. It is nothing remarkable, however, to say of wicked spirits, that they have a varying and conflicting judgment, and one out of harmony with itself, since such is found to be the case in all men, whenever, in deliberating upon an uncertain event, council is taken, and men consider and consult what is to be chosen as the better and more useful course. It is not therefore surprising that, if two probabilities meet, and suggest opposite views, they should drag the mind in contrary directions. For example, if a man be led by reflection to believe and to fear God, it cannot then be said that the flesh contends against the Spirit; but, amidst the uncertainty of what may be true and advantageous, the mind is drawn in opposite directions. So, also, when it is supposed that the flesh provokes to the indulgence of lust, but better counsels oppose allurements of that kind, we are not to suppose that it is one life which is resisting another, but that it is the tendency of the nature of the body, which is eager to empty out and cleanse the places filled with seminal moisture; as, in like manner, it is not to be supposed that it is any opposing power, or the life of another soul, which excites within us the appetite of thirst, and impels us to drink, or which causes us to feel hunger, and drives us to satisfy it. But as it is by the natural movements of the body that food and drink are either desired or rejected, so also the natural seed, collected together in course of time in the various vessels, has an eager desire to be expelled and thrown away, and is so far from never being removed, save by the impulse of some exciting cause, that it is even sometimes spontaneously emitted. When, therefore, it is said that the flesh struggles against the Spirit, these persons understand the expression to mean that habit or necessity, or the delights of the flesh, arouse a man, and withdraw him from divine and spiritual things. For, owing to the necessity of the body being drawn away, we are not allowed to have leisure for divine things, which are to be eternally advantageous. So again, the soul, devoting itself to divine and spiritual pursuits, and being united to the spirit, is said to fight against the flesh, by not permitting it to be relaxed by indulgence, and to become unsteady through the influence of those pleasures for which it feels a natural delight. In this way, also, they claim to understand the words, The wisdom of the flesh is hostile to God, not that the flesh really has a soul, or a wisdom of its own. But as we are accustomed to say, by an abuse of language, that the earth is thirsty, and wishes to drink in water, this use of the word wishes is not proper, but catachrestic — as if we were to say again, that this house wants to be rebuilt, and many other similar expressions; so also is the wisdom of the flesh to be understood, or the expression, that the flesh lusts against the Spirit. They generally connect with these the expression, The voice of your brother's blood cries unto Me from the ground. For what cries unto the Lord is not properly the blood which was shed; but the blood is said improperly to cry out, vengeance being demanded upon him who had shed it. The declaration also of the apostle, I see another law in my members, warring against the law of my mind, they so understand as if he had said, That he who wishes to devote himself to the word of God is, on account of his bodily necessities and habits, which like a sort of law are ingrained in the body, distracted, and divided, and impeded, lest, by devoting himself vigorously to the study of wisdom, he should be enabled to behold the divine mysteries.
60. Eusebius of Caesarea, Demonstration of The Gospel, 7.1-7.3, 10.1.4-10.1.12 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •exile, babylonian •babylonian exile, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 202; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 289
61. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •babylonian exile Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 221
86a. לא מיבעיא קאמר לא מיבעיא צא נחור דלאו שחיטה היא כלל אבל צא טרוף אימא שחיטה שאינה ראויה שמה שחיטה וליבעי כסוי קמ"ל כדר' חייא בר אבא,ולמ"ד צא נחור מ"ט לא אמר צא טרוף וכי תימא קסבר שחיטה שאינה ראויה שמה שחיטה והא א"ר חייא בר אבא א"ר יוחנן ראה רבי דבריו של רבי שמעון בכסוי הדם ושנאו בלשון חכמים,לא מיבעיא קאמר לא מיבעיא צא טרוף דשחיטה שאינה ראויה לא שמה שחיטה אבל צא נחור אימא אין שחיטה לעוף מן התורה ונחירתו זו היא שחיטתו וליבעי כסוי קמ"ל כאשר צויתיך,ומי נפל ליה יאניבא בכיתניה והאמר רבין בר אבא ואמרי לה אמר רבי אבין בר שבא משעלו בני הגולה פסקו הזיקין והזועות והרוחות והרעמים ולא החמיץ יינם ולא לקה פשתנם ונתנו חכמים עיניהם ברבי חייא ובניו,כי מהניא זכותייהו אעלמא אדידהו לא כדרב יהודה אמר רב דאמר רב יהודה אמר רב בכל יום ויום בת קול יוצאת ואומרת כל העולם כולו ניזון בשביל חנינא בני וחנינא בני די לו בקב חרובין מערב שבת לערב שבת:, big strongמתני׳ /strong /big חרש שוטה וקטן ששחטו ואחרים רואין אותם חייב לכסות בינן לבין עצמן פטור מלכסות,וכן לענין אותו ואת בנו ששחטו ואחרים רואין אותן אסור לשחוט אחריהם בינן לבין עצמן רבי מאיר מתיר לשחוט אחריהן וחכמים אוסרים ומודים שאם שחט שאינו סופג את הארבעים:, big strongגמ׳ /strong /big ורבנן מאי שנא רישא דלא פליגי ומאי שנא סיפא דפליגי,רישא אי אמרינן חייבין לכסות אמרי שחיטה מעלייתא היא ואתי למיכל משחיטתן,סיפא נמי כיון דקאמרי רבנן אסור לשחוט אחריהם אמרי שחיטה מעלייתא היא ואתי למיכל משחיטתן,סיפא אמרי בשרא דלא קא מיבעיא ליה רישא נמי אמרי לנקר חצירו הוא צריך,שחט באשפה מאי איכא למימר בא לימלך מאי איכא למימר,וליטעמיך סיפא נמי בא לימלך מאי איכא למימר,אלא רבנן אכולה מילתא פליגי ונטרי ליה לר' מאיר עד דמסיק לה למילתא והדר פליגי עילויה,בשלמא רבנן לחומרא אלא רבי מאיר מאי טעמא,אמר רבי יעקב אמר רבי יוחנן מחייב היה רבי מאיר על שחיטתן משום נבלה מאי טעמא אמר רבי אמי הואיל ורוב מעשיהן מקולקלים,אמר ליה רב פפא לרב הונא בריה דרב יהושע ואמרי לה רב הונא בריה דרב יהושע לרב פפא מאי איריא רוב אפילו מיעוט נמי דהא רבי מאיר חייש למיעוטא סמוך מיעוטא לחזקה ואתרע ליה רובא,דתנן תינוק שנמצא בצד העיסה ובצק בידו רבי מאיר מטהר וחכמים מטמאין מפני שדרכו של תינוק לטפח ואמרינן מאי טעמא דרבי מאיר קסבר רוב תינוקות מטפחין ומיעוט אין מטפחין ועיסה זו בחזקת טהרה עומדת 86a. The Gemara responds: Rav Dimi b is speaking /b utilizing the style of: b It is not necessary. /b That is, b it is not necessary /b to teach: b Go out /b and b tear loose, since /b it is obvious that b this is not /b considered b slaughter at all /b and one is not required to cover the blood. b But /b with regard to the instruction: b Go out /b and b render /b the bird b a i tereifa /i , I would say /b that an act of b slaughter that is not fit /b to render the meat permitted b is /b nevertheless b considered /b an act of b slaughter, and /b the blood of this bird b should require covering. /b Therefore, Rav Dimi b teaches us in accordance with /b the statement b of Rabbi Ḥiyya bar Abba /b (85a), that Rabbi Yehuda HaNasi holds with regard to the mitzva of covering the blood that an act of slaughter that is not fit to render the meat permitted is not considered an act of slaughter, and one is therefore not required to cover the blood of this bird.,The Gemara asks: b And according to the one who says /b that Rabbi Yehuda HaNasi said to Rabbi Ḥiyya: b Go out /b and b tear loose /b the windpipe and gullet, b what is the reason /b Rabbi Yehuda HaNasi b did not say: Go out /b and b render /b the bird b a i tereifa /i ? And if you would say /b the reason is because Rabbi Yehuda HaNasi holds that an act of b slaughter that is not fit /b to render the meat permitted b is /b considered an act of b slaughter, /b and one would be required to cover the blood, this is untenable. As b doesn’t Rabbi Ḥiyya bar Abba say /b that b Rabbi Yoḥa says: Rabbi /b Yehuda HaNasi b saw /b as correct b the statement of Rabbi Shimon, /b that an ineffective slaughter is not considered an act of slaughter b with regard to /b the mitzva of b covering the blood, and taught it /b in the mishna here b using the term: The Rabbis? /b ,The Gemara responds: Ravin b is speaking /b utilizing the style of: b It is not necessary. /b That is, b it is not necessary /b to teach: b Go out /b and b render /b the bird b a i tereifa /i , since /b an act of b slaughter that is not fit /b to render the meat permitted b is not /b considered b slaughter /b and one would not be required to cover the blood of the bird. b But /b with regard to the instruction: b Go out /b and b tear loose /b the windpipe and gullet, b I would say /b that the b slaughter of a bird is not /b obligatory b by Torah law /b to render it permitted for consumption, b and /b consequently, b the tearing loose /b of b its /b windpipe and gullet b is /b considered b its slaughter and /b the blood of this bird b should require covering. /b Therefore, Ravin b teaches us /b that Rabbi Yehuda HaNasi holds that the slaughter of a bird is obligatory by Torah law, as he himself derives from the verse: b “As I have commanded you” /b (Deuteronomy 12:21).,§ The Gemara questions the very occurrence of the incident involving Rabbi Ḥiyya: b And could moths have infested his flax? But doesn’t Ravin bar Abba say, and some say Rabbi Avin bar Sheva says: From when the people of the Exile ascended /b from Babylonia to Eretz Yisrael b there ceased /b to be b meteors, earthquakes, /b storm b winds, and thunder; and their wine did not sour, and their flax was not stricken /b with an infestation of moths; b and the Sages placed their eyes, /b i.e., attributed these phenomena, b to /b the merit of b Rabbi Ḥiyya and his sons, /b who ascended from Babylonia? If so, how was Rabbi Ḥiyya’s flax affected?,The Gemara responds: b When their merit is effective, /b it is effective b for the /b rest of the b world but not for themselves. /b And this is b in accordance with /b the statement b that Rav Yehuda says /b in the name of b Rav, as Rav Yehuda says /b that b Rav says: Each and every day a Divine Voice emerges and says: The entire world is sustained in the merit of Ḥanina /b ben Dosa, b My son, and /b yet for b Ḥanina, My son, a i kav /i of carobs, /b i.e., a very small amount of inferior food, b is sufficient /b to sustain him b from /b one b Shabbat eve to /b the next b Shabbat eve. /b Similarly, the merit of Rabbi Ḥiyya and his sons was effective for others but not for themselves., strong MISHNA: /strong In the case of b a deaf-mute, an imbecile, or a minor who slaughtered /b an undomesticated animal or a bird, b and others saw them /b and ensured that the slaughter was properly performed, in which case the slaughter is valid (see 2a), one who oversaw the slaughter is b obligated to cover /b the blood. If they slaughtered the animals b among themselves /b without supervision, one is b exempt /b from the obligation to cover the blood., b And likewise with regard to the matter of /b slaughtering b a mother and its offspring /b on the same day, if a deaf-mute, an imbecile, or a minor b slaughtered /b an undomesticated mother animal b and others saw them, /b it is b prohibited to slaughter /b its offspring b after them. /b If they slaughtered the mother animal b among themselves, Rabbi Meir deems /b it b permitted to slaughter /b its offspring b after them and the Rabbis deem /b it b prohibited. And /b the Rabbis b concede that if one slaughtered /b the offspring thereafter b that he does not incur the forty /b lashes, as it is possible the mother was not properly slaughtered., strong GEMARA: /strong The Gemara asks: b And /b as for b the Rabbis, what is different /b about b the first clause /b of the mishna that discusses the covering of the blood, b where they do not disagree /b with the statement that if a deaf-mute, an imbecile, or a minor slaughtered an animal without supervision one is exempt from the obligation to cover the blood, which indicates the Rabbis hold that such an act of slaughter is not considered an act of slaughter; b and what is different /b about b the latter clause /b of the mishna that discusses the prohibition against slaughtering a mother and its offspring on the same day, b where they disagree /b with Rabbi Meir and hold that if a deaf-mute, an imbecile, or a minor slaughtered a mother animal without supervision one is prohibited to subsequently slaughter its offspring, indicating they hold that such an act of slaughter is in fact considered an act of slaughter?,The Gemara responds: Actually, it is uncertain whether this slaughter is valid or not. With regard to b the first clause, if we say one is obligated to cover /b the blood from an unsupervised slaughter, people might b say /b this is because b the slaughter /b performed by these people b is proper, and they will come to eat /b meat b from their slaughter, /b and it is in fact forbidden to eat from their slaughter. Therefore, the Rabbis did not require the covering of the blood.,The Gemara challenges: If so, then with regard to b the latter clause /b of the mishna b as well, since the Rabbis say /b it is b prohibited to slaughter /b the offspring of the mother b after them, /b people might b say /b this is because b the slaughter /b performed by these people b is proper, and they will come to eat /b meat b from their slaughter. /b ,The Gemara rejects this: With regard to b the latter clause, /b prohibiting the slaughter of the offspring will not cause people to conclude the unsupervised slaughter of the mother by disqualified people was valid. Rather, b they will say: /b The reason the offspring is not slaughtered is b because /b the owner b does not need the meat. /b The Gemara asks: But with regard to b the first clause as well, /b covering the blood will not lead one to conclude that the unsupervised slaughter was valid, as people b will say: /b He is covering the blood b because he needs to clean his courtyard /b of the blood. If so, let the Rabbis deem one obligated to cover the blood.,The Gemara rejects this: But if a disqualified person b slaughtered /b the animal b in a garbage dump, what can be said /b to allow the covering of the blood? Obviously, people will not assume one covers the blood in order to clean a garbage dump. Similarly, if one b comes to consult /b the court, b what can be said? /b That is, if one sees from a distance that a disqualified person slaughtered an animal and the blood is uncovered, and he comes to consult the court with regard to the obligation to cover the blood, if the court tells him to cover the blood he might conclude that this is because the unsupervised slaughter was valid. Accordingly, since there are scenarios in which one might mistakenly conclude that the unsupervised slaughter of inept people is valid, the Rabbis concede that one is exempt from covering the blood of such an act of slaughter in all cases.,The Gemara asks: b But according to your reasoning /b that the Rabbis are concerned for the aforementioned scenarios, then with regard to b the latter clause as well, /b if one b comes to consult /b the court with regard to the slaughter of the offspring, b what can be said? /b That is, if one sees a disqualified person slaughter the mother, and he comes to ask the court whether he may slaughter the offspring on the same day, if the court prohibits him from slaughtering it he might conclude that this is because the slaughter of the mother was valid. Why, then, do the Rabbis prohibit one from slaughtering the offspring?,The Gemara concludes: b Rather, /b it must be that b the Rabbis disagree concerning the entire matter, /b i.e., they disagree with regard to covering the blood as well, and hold that if a disqualified person slaughtered an animal while unsupervised, one must cover the blood; b and /b the Rabbis b waited for Rabbi Meir until he concluded his statement, and then they disagreed with him /b on both accounts.,The Gemara asks: If so, b granted, /b the opinion of the b Rabbis /b is understandable, as they consistently rule b stringently. /b That is, although it is prohibited to consume the meat of an unsupervised slaughter performed by a deaf-mute, an imbecile, or a minor, the Rabbis require one to cover the blood and prohibit one to slaughter the offspring, due to concern that the person may have performed a valid slaughter. b But /b with regard to the opinion of b Rabbi Meir /b that one is exempt from covering the blood and that one may slaughter the offspring on the same day, b what is the reason /b he does not rule stringently due to uncertainty?, b Rabbi Ya’akov says /b that b Rabbi Yoḥa says: Rabbi Meir would deem /b one b liable /b to receive lashes b for /b eating from b the slaughter of /b a deaf-mute, an imbecile, or a minor, b due to /b violation of the prohibition against eating from b an animal carcass. /b According to Rabbi Meir there is no uncertainty with regard to such slaughter, and it is not considered an act of slaughter at all. Consequently, one may become liable to receive lashes for its consumption. The Gemara asks: b What is the reason? Rabbi Ami says: Since the majority of actions /b of a deaf-mute, imbecile, and a minor b are bungled, /b i.e., they are performed incompetently, it can be assumed that their slaughter was performed improperly as well., b Rav Pappa said to Rav Huna, son of Rav Yehoshua, and some say /b that b Rav Huna, son of Rav Yehoshua, /b said b to Rav Pappa: Why /b did Rabbi Ami b specifically /b state that the reasoning of Rabbi Meir is based on the assumption that the b majority /b of their actions are bungled? b Even /b if only b a minority /b of their actions are bungled and the majority are performed competently, Rabbi Meir would b also /b maintain that the animal is considered a carcass, b as Rabbi Meir is concerned for a minority /b when it can be combined with a presumptive status. If so, b append the minority to the presumptive status /b of an animal prior to its slaughter, i.e., that it is prohibited for consumption, b and the majority /b of competent acts of slaughter b is /b thereby b weakened. /b ,The Gemara proves that Rabbi Meir is concerned for the minority: b As we learned /b in a mishna ( i Teharot /i 3:8): In the case of a ritually impure b child who is found alongside /b ritually pure b started dough, and /b he has b risen dough in his hand /b that may have been removed from the larger portion of started dough, b Rabbi Meir deems /b the started dough b pure. /b This is because there is no proof the child touched it; he might have been given the piece by someone else. b And the Rabbis deem it impure, /b as they assume he touched the started dough. The child is presumed to be impure b because it is the manner of a child to handle /b items. b And we say /b with regard to this mishna: b What is the reasoning of Rabbi Meir? He holds /b that b a majority of children handle /b items, in this case the dough, that are within reach, b and a minority do not handle /b items within reach, b and /b the b dough /b itself b retains a presumptive status of purity /b since its impurity has not been definitively determined.
62. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •babylonian exile Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 217
138b. כילת חתנים מותר לנטותה ומותר לפורקה,אמר רב ששת בריה דרב אידי לא אמרן אלא שאין בגגה טפח אבל יש בגגה טפח אסורה וכי אין בגגה טפח נמי לא אמרן אלא שאין בפחות משלשה סמוך לגגה טפח אבל יש בפחות משלשה סמוך לגגה טפח אסור ולא אמרן אלא שאין בשיפועה טפח אבל יש בשיפועה טפח שפועי אהלים כאהלים דמו ולא אמרן אלא דלא נחית מפוריא טפח אבל נחית מפוריא טפח אסור:,ואמר רב ששת בריה דרב אידי האי סיאנא שרי והאיתמר סיאנא אסור לא קשיא הא דאית ביה טפח הא דלית ביה טפח,אלא מעתה שרביב בגלימא טפח ה"נ דמיחייב אלא לא קשיא הא דמיהדק הא דלא מיהדק,שלח ליה רמי בר יחזקאל לרב הונא אימא לן איזי הנך מילי מעלייתא דאמרת לן משמיה דרב תרתי בשבת וחדא בתורה,שלח ליה הא דתניא גוד בכיסנא מותר לנטותה בשבת אמר רב לא שנו אלא בב' בני אדם אבל באדם אחד אסור,אמר אביי וכילה אפילו בי' בני אדם אסור אי אפשר דלא מימתחא פורתא,אידך מאי היא דתניא כירה שנשמטה אחת מירכותיה מותר לטלטלה שתים אסור רב אמר אפילו חד נמי אסור גזירה שמא יתקע,תורה דאמר רב עתידה תורה שתשתכח מישראל שנאמר (דברים כח, נט) והפלא ה' את מכותך הפלאה זו איני יודע מהו כשהוא אומר (ישעיהו כט, יד) לכן הנני יוסיף להפליא את העם הזה הפלא ופלא הוי אומר הפלאה זו תורה,ת"ר כשנכנסו רבותינו לכרם ביבנה אמרו עתידה תורה שתשתכח מישראל שנאמר (עמוס ח, יא) הנה ימים באים נאם ה' אלהים והשלחתי רעב בארץ לא רעב ללחם ולא צמא למים כי אם לשמוע את דברי ה' וכתיב (עמוס ח, יב) ונעו מים עד ים ומצפון ועד מזרח ישוטטו לבקש את דבר ה' ולא ימצאו,דבר ה' זו הלכה דבר ה' זה הקץ דבר ה' זו נבואה,ומאי ישוטטו לבקש את דבר ה' אמרו עתידה אשה שתטול ככר של תרומה ותחזור בבתי כנסיות ובבתי מדרשות לידע אם טמאה היא ואם טהורה היא ואין מבין,אם טהורה היא ואם טמאה היא בהדיא כתיב ביה (ויקרא יא, לד) מכל האוכל אשר יאכל אלא לידע אם ראשונה היא ואם שניה היא ואין מבין,הא נמי מתניתין היא כדתנן השרץ שנמצא בתנור הפת שבתוכו שניה שהתנור תחילה,מסתפקא להו הא דאמר ליה רב אדא בר אהבה לרבא ליחזייה האי תנורא כמאן דמלי טומאה ותיהוי פת ראשונה,א"ל לא אמרינן ליחזייה האי תנורא כמאן דמלי טומאה דתניא יכול יהו כל הכלים מיטמאין באויר כלי חרס ת"ל כל אשר בתוכו יטמא מכל האוכל אשר יאכל אוכלין מטמאין באויר כלי חרס ואין כלים מטמאין באויר כלי חרס,תניא רבי שמעון בן יוחי אומר חס ושלום שתשתכח תורה מישראל שנאמר (דברים לא, כא) כי לא תשכח מפי זרעו אלא מה אני מקיים ישוטטו לבקש את דבר ה' ולא ימצאו שלא ימצאו 138b. With regard to b a bridegroom’s canopy, /b which has no roof but is entirely sloped, b it is permitted to spread it and it is permitted to dismantle it /b on Shabbat., b Rav Sheshet, son of Rav Idi, said: We only said /b that it is permitted in a case where b its roof is not a handbreadth /b wide; b however, /b if b its roof is a handbreadth /b wide, b it is prohibited. /b Furthermore, even b when its roof is not a handbreadth /b wide, b we only said /b that it is permitted b where there is not /b the width of b a handbreadth within three /b handbreadths b of its roof; however, if it /b expands to the width of b a handbreadth within three /b handbreadths b of its roof, it is prohibited. And we only stated /b that it is permitted b where there is not in its incline /b the width of b a handbreadth; however, /b if b there is in its incline /b the width of b a handbreadth, it is prohibited. /b This i halakha /i is in accordance with the principle that b the inclines of tents, /b even though they are not actual roofs, b are considered like tents. And we only said /b that this canopy is permitted b where /b no part of the canopy b descends /b to b a handbreadth /b below the bed; b however, /b if part of the canopy b descends /b to b a handbreadth /b below the bed, b it is prohibited, /b as the bed itself becomes a roof, and the curtain is considered a wall., b And Rav Sheshet, son /b of b Rav Idi, /b also b said: /b Wearing b this felt hat is permitted /b on Shabbat, even though it has a wide brim and is similar to a tent. The Gemara raises a difficulty: b Wasn’t it stated /b elsewhere that b it is prohibited /b to wear b a felt hat /b on Shabbat? The Gemara answers: This is b not difficult: This /b latter statement, which prohibited wearing the hat, is referring to a case b where its /b brim b has /b the width of b a handbreadth /b wide and is similar to a tent. b That /b statement by Rav Sheshet, which permits wearing the hat, is referring to a case b where its /b brim b does not have /b the width of b a handbreadth. /b ,The Gemara asks: b But if /b that is b so, /b if b one extended /b his b cloak a handbreadth /b beyond his head, would you b also /b say b that he is liable /b for making a tent? b Rather, /b this is b not difficult. /b The reason the hat is prohibited is not due to making a tent, but due to concern that the wind might blow the cap off one’s head and he will come to carry it by hand. The conflicting statements can be resolved as follows: b This /b statement of Rav Sheshet, which permits wearing the hat, is referring to a case b where it is /b fitted b firmly /b on his head. b That /b statement, which prohibits wearing the hat, is referring to a case b where it is not /b fitted b firmly. /b , b Rami bar Yeḥezkel sent to Rav Huna: Say to us, please, those excellent statements that you said to us in the name /b of b Rav, two with regard to /b the i halakhot /i of b Shabbat, and one with regard to the Torah. /b ,Rav Huna b sent to him /b in response: With regard to b that which was taught /b in a i baraita /i : b It is permitted to spread a large wineskin /b and suspend it b by its straps on Shabbat, Rav said: They only taught /b that it is permitted if it is performed b by two people /b together. They do not stretch the wineskin like a tent; rather, they place it without stretching it. b However, it is prohibited for one person /b to do so by himself, due to the concern that he may establish a tent of sorts., b Abaye said: And it is prohibited /b to spread b a canopy /b on Shabbat b even with ten people. /b The reason for this is that b it is impossible that it will not be stretched a bit /b for a certain period of time, which would establish a temporary tent., b And the other /b i halakha /i with regard to Shabbat, b what /b is it? b As it was taught /b in a i baraita /i : In the case of b a stove, one of whose legs fell, it is permitted to move it /b on Shabbat. Since it remains a vessel, it may be moved if it is taking up a space that is needed. However, if b two /b of its legs fell, b it is prohibited, /b since it is then a broken vessel. b Rav said: Even /b if only b one /b leg fell, b it is also prohibited /b to handle it, due to b a decree lest one fasten /b the leg in place forcefully and be liable for preparing a vessel for use.,With regard to b Torah, /b Rav Huna related b that Rav said: The Torah is destined to be forgotten from the Jewish people. It is stated /b at the conclusion of the curses in the Torah’s reproof: b “And the Lord will make your plagues astonishing, /b and the plagues of your seed, great plagues of long continuance, and evil diseases of long continuance” (Deuteronomy 28:59). b This /b term of b astonishment, /b mentioned in the verse in addition to the explicit punishments, b I do not know what it is. /b But b when /b the verse b states /b elsewhere: b “Therefore, behold, I will continue to astonish this people with wondrous astonishment, /b and the wisdom of its wise will be lost, and the understanding of its men of understanding shall be hidden” (Isaiah 29:14), you must b say: This astonishment /b is referring to forgetting the b Torah. /b , b The Sages taught /b a similar idea in the i Tosefta /i : b When our Sages entered the vineyard in Yavne, they said: The Torah is destined to be forgotten from the Jewish people, /b as b it is stated: “Behold, days are approaching, says the Lord God, and I will send forth a hunger in the land, not a hunger for bread and not a thirst for water, but for hearing the words of the Lord” /b (Amos 8:11). b And it states: “And they will drift from sea to sea, and from north to east they will roam to find the word of the Lord, but they will not find it” /b (Amos 8:12).,“The word of the Lord” in this context bears many meanings. b “The word of the Lord”; that is i halakha /i . “The word of the Lord”; that is the end /b of days. b “The word of the Lord”; that is prophecy. /b All these will be lost from the Jewish people., b And what /b is the meaning of: b “They will roam to find the word of the Lord, /b but they will not find it”? b They said: It is destined that a woman will take a loaf of i teruma /i /b bread b and circulate among the synagogues and study halls to ascertain whether it is ritually impure or whether it is ritually pure, and there /b will be b none /b who b understands. /b ,The Gemara asks: How is it possible that they will be unable to understand b whether /b the loaf b is ritually pure or whether it is ritually impure? It is explicitly written /b in the Torah b with regard to this: “All food that is eaten /b upon which water falls shall contract impurity, and all liquid drunk in any vessel shall contract impurity” (Leviticus 11:34). There can be no doubt as to the question of whether or not the loaf can become impure. b Rather, /b the Gemara explains: The woman seeks b to ascertain whether it /b assumes b first- /b degree ritual impurity status b or whether it /b assumes second-degree ritual impurity status; b and there /b will be b none /b who b understands. /b ,The Gemara asks: b That too is an /b explicit b mishna, /b and how is it that none will know an explicit mishna? b As we learned /b in a mishna: If b the /b carcass of a b creeping animal was found in /b the airspace of b an oven, the bread inside it /b assumes b second- /b degree ritual impurity status, b as the /b creeping animal, which is a primary source of impurity, renders the b oven /b impure with b first- /b degree ritual impurity. The oven then renders the bread impure with second-degree ritual impurity.,The Gemara responds: b They are uncertain /b with regard to b that which Rav Adda bar Ahava said to Rava: Let us view this oven as one filled with impurity, and /b the b bread will /b then assume b first- /b degree ritual impurity status. In other words, the legal status of food in the airspace of an earthenware vessel that also has the carcass of a creeping animal in its airspace is that of food that came into contact with the creeping animal, even if the food does not come into contact with the carcass of a creeping animal., b He said to him /b that b we do not say: Let us view the oven as one filled /b with b ritual impurity, as it was taught /b in a i baraita /i : One b might /b think that b all vessels should become ritually impure in the airspace of an earthenware vessel /b that has the carcass of a creeping animal in its airspace; therefore, b the verse states: /b “And any earthenware vessel in which any of them falls, b all that is in it shall be impure, /b and you shall break it. b All food that is eaten, /b upon which water comes, shall be impure; and all drink that may be drunk, in any vessel, shall be impure” (Leviticus 11:33–34). The i baraita /i learns from the juxtaposition of these verses that b foods become ritually impure in the airspace of earthenware vessels, but vessels do not become ritually impure in the airspace of earthenware vessels. /b Apparently, the airspace of an oven is not considered filled with the impurity of the carcass of a creeping animal. If that were the case, even vessels would become ritually impure.,An opposing view b was taught /b in another i baraita /i . b Rabbi Shimon ben Yoḥai says: Heaven forfend that the Torah should be forgotten from the Jewish people, as it is stated: /b “And this song shall answer to him as a witness, b for it shall not be forgotten from his seed” /b (Deuteronomy 31:21). b Rather, how do I explain: “They will roam to find the word of God, but they will not find it”? /b It means b that they will not find /b
63. Iamblichus, Concerning The Mysteries, 5.23 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •babylonian exile, return from Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 41, 42, 43
64. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •babylonian exile Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 221
20a. והכי קאמר מחצלת הקנים גדולה עשאה לשכיבה מקבלת טומאה ואין מסככין בה טעמא דעשאה לשכיבה הא סתמא נעשה כמי שעשאה לסיכוך מסככין בה (קטנה עשאה לסיכוך מסככין בה טעמא דעשאה לסיכוך הא סתמא נעשה כמי שעשאה לשכיבה ואין מסככין בה) ואתא ר' אליעזר למימר אחת קטנה ואחת גדולה סתמא כשרה לסיכוך,אמר ליה אביי אי הכי ר' אליעזר אומר אחת קטנה ואחת גדולה אחת גדולה ואחת קטנה מיבעי ליה,ועוד כי פליגי בגדולה הוא דפליגי ורבי אליעזר לחומרא דתניא מחצלת הקנים בגדולה מסככין בה ר' אליעזר אומר אם אינה מקבלת טומאה מסככין בה,אלא אמר רב פפא בקטנה כולי עלמא לא פליגי דסתמא לשכיבה כי פליגי בגדולה ת"ק סבר סתם גדולה לסיכוך ורבי אליעזר סבר סתם גדולה נמי לשכיבה,ומאי עשאה לשכיבה דקאמר הכי קאמר סתם עשייתה נמי לשכיבה עד דעביד לסיכוך,ת"ר מחצלת של שיפה ושל גמי גדולה מסככין בה קטנה אין מסככין בה של קנים ושל חילת גדולה מסככין בה ארוגה אין מסככין בה,רבי ישמעאל בר' יוסי אומר משום אביו אחת זו ואחת זו מסככין בה וכן היה רבי דוסא אומר כדבריו,תנן התם כל החוצלות מטמאין טמא מת דברי ר' דוסא וחכמים אומרים מדרס,מדרס אין טמא מת לא והא אנן תנן כל המטמא מדרס מטמא טמא מת אימא אף מדרס,מאי חוצלות אמר רב אבדימי בר המדורי מרזובלי מאי מרזובלי אמר ר' אבא מזבלי ר' שמעון בן לקיש אומר מחצלות ממש,ואזדא ריש לקיש לטעמיה דאמר ריש לקיש הריני כפרת רבי חייא ובניו שבתחלה כשנשתכחה תורה מישראל עלה עזרא מבבל ויסדה חזרה ונשתכחה עלה הלל הבבלי ויסדה חזרה ונשתכחה עלו רבי חייא ובניו ויסדוה וכן אמר רבי חייא ובניו לא נחלקו רבי דוסא וחכמים על מחצלות של אושא 20a. b And this is what /b the mishna b is saying: /b With regard to b a large mat of reeds, /b if b one produced it for /b the purpose of b lying /b upon it, b it is susceptible to ritual impurity, and one /b may b not roof /b a i sukka /i b with it. /b The b reason /b is that b one produced it /b specifically b for /b the purpose of b lying /b upon it; however, by inference, a mat that one produced b without designation becomes as /b a mat b produced for roofing, /b and one may b roof /b a i sukka /i b with it. /b With regard to b a small mat of reeds, /b if b one produced it for roofing, one /b may b roof /b a i sukka /i b with it. /b The b reason /b is that b one produced it /b specifically b for roofing; /b however, by inference, a mat that one produced b without designation becomes as /b a mat b produced for /b the purpose of b lying /b upon it, b and /b one may b not roof /b a i sukka /i b with it. And Rabbi Eliezer comes to say /b that b both a small /b mat b and a large /b one produced b without designation /b are b fit /b for roofing., b Abaye said to him: If so, /b if their dispute is only with regard to a small mat, then instead of saying: b Rabbi Eliezer says: Both a small /b mat b and a large /b mat, the mishna b needed /b to say: b Both a large /b mat b and a small /b mat. In a phrase with the format: Both this and that, one typically mentions the more obvious item first. Why then, does Rabbi Eliezer mention the small mat first, if it is with regard to the small mat that they disagree?, b And furthermore, /b there is proof that b when they disagree, /b it b is with regard to a large /b mat, b and Rabbi Eliezer’s /b opinion is b a stringency /b and not a leniency, b as it is taught /b in a i baraita /i : In the case of b a reed mat, with a large /b mat b one /b may b roof /b a i sukka /i . b Rabbi Eliezer says: If it is not susceptible to ritual impurity, one /b may b roof /b his i sukka /i b with it. /b Apparently, Rabbi Eliezer holds that without designation, one may not roof his i sukka /i with a large mat., b Rather, Rav Pappa said: /b Rava’s proposed resolution is rejected. Rather, b with regard to a small /b mat, b everyone agrees that /b if it was produced b without designation, /b presumably it is b for /b the purpose of b lying /b upon it. b When they disagree, is with regard to a large /b mat: b The first i tanna /i holds /b that b a large /b mat produced b without designation /b is presumably b for roofing, and Rabbi Eliezer holds /b that b a large /b mat produced b without designation /b is b also /b presumably b for /b the purpose of b lying /b upon it., b What, /b then, is the meaning of: If b one produced it for /b the purpose of b lying /b upon it, b that /b Rabbi Eliezer b states? This is what /b he b is saying: Making mats without designation is also for /b the purpose of b lying /b upon it, b until one makes /b it specifically b for roofing. /b ,§ b The Sages taught /b in the i Tosefta /i : In the case of b a mat [ i maḥatzelet /i ] /b woven b of papyrus or bulrushes, /b if it is b a large /b mat, b one /b may b roof /b a i sukka /i b with it, /b as it is not typically produced for the purpose of lying upon it. If it is b a small /b mat, b one /b may b not roof /b a i sukka /i b with it, /b as it is typically produced for the purpose of lying upon it. However, with regard to a mat produced b of /b ordinary b reeds or reeds /b specifically used b for plaiting, /b if the mat is plaited with b a large, /b coarse weave, b one /b may b roof /b a i sukka /i b with it, /b as it was certainly not produced for the purpose of lying upon it. If it is b woven /b with a small, fine weave, b one /b may b not roof /b the i sukka /i b with it, /b as typically mats of this sort are woven only for the purpose of lying upon them., b Rabbi Yishmael, son of Rabbi Yosei, said in the name of his father: Both with this /b plaited mat b and with that /b woven mat, b one /b may b roof /b a i sukka /i , as without specific designation otherwise they are not produced for the purpose of lying upon them, and therefore they are ritually pure. b And likewise, Rabbi Dosa would say in accordance with his statement. /b , b We learned /b in a mishna b there: All /b types of b i ḥotzalot /i can become ritually impure /b with b impurity /b imparted by b a corpse. /b Since their legal status is that of a vessel, they become a primary source of ritual impurity. This is b the statement of Rabbi Dosa. And the Rabbis say: /b They become impure with the impurity imparted by b treading. /b If a i zav /i lies or sits on one of the i ḥotzalot /i , they become a primary source of ritual impurity, like a chair or bed of a i zav /i .,The Gemara asks: Impurity imparted by b treading, yes; impurity /b imparted by b a corpse, no? But didn’t we learn /b in a mishna: b Any item that becomes ritually impure /b with impurity imparted b by treading /b also b becomes ritually impure /b with other types of impurity, including impurity b imparted by a corpse, /b although the reverse is not necessarily so. The opinion of the Rabbis is difficult. The Gemara explains: Emend the mishna and b say: /b They become ritually impure b even /b with the impurity imparted by b treading. /b These mats are not merely nondescript vessels, which become primary sources of ritual impurity through exposure to a corpse, they are vessels designated for sitting and lying upon them, and therefore they also become primary sources of ritual impurity if a i zav /i sits or lies upon them.,The Gemara asks about the term used in the mishna: b What /b is the meaning of b i ḥotzalot /i ? Rav Avdimi bar Hamduri said: /b They are b i marzovelei /i . /b The Gemara is unfamiliar with the term and asks: b What /b is the meaning of b i marzovelei /i ? Rabbi Abba said: /b They are called b i mezablei /i /b in Babylonia. They are leather sacks used by shepherds to feed their animals. Shepherds place them under their heads when lying down. b Rabbi Shimon ben Lakish says: /b i Ḥotzalot /i are a different term for b actual mats. /b ,The Gemara notes: b And Reish Lakish follows his /b line of b reasoning /b stated elsewhere, b as Reish Lakish said: I am the atonement for Rabbi Ḥiyya and his sons, as initially, when /b some of the b Torah /b laws were b forgotten from /b the b Jewish people /b in Eretz Yisrael, b Ezra ascended from Babylonia and reestablished /b the forgotten laws. Parts of the Torah were b again forgotten /b in Eretz Yisrael, and b Hillel the Babylonian ascended and reestablished /b the forgotten sections. When parts of the Torah were b again forgotten /b in Eretz Yisrael, b Rabbi Ḥiyya and his sons ascended and reestablished /b the forgotten sections. This expression of deference toward Rabbi Ḥiyya introduces the i halakha /i that Reish Lakish is citing in his name. b And so said Rabbi Ḥiyya and his sons: Rabbi Dosa and the Rabbis did not disagree concerning the /b soft b mats of Usha, /b
65. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •exile babylonian Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 115
21b. כלי עץ העשוי לנחת הוא וכל כלי העשוי לנחת אינו מקבל טומאה וחוצץ בפני טומאה אלא מלמד שמגביהין אותו לעולי רגלים ואומרים להם ראו חיבתכם לפני המקום שסילוקו כסדורו שנאמר (שמואל א כא, ז) לשום לחם חום ביום הלקחו,ותו ליכא והאמר רב אושעיא בשעה שבנה שלמה בית המקדש נטע בו כל מיני מגדים של זהב והיו מוציאין פירותיהן בזמנן וכשהרוח מנשבת בהן נושרין שנא' (תהלים עב, טז) ירעש כלבנון פריו וכשנכנסו נכרים להיכל יבש שנאמר (נחום א, ד) ופרח לבנון אומלל ועתיד הקב"ה להחזירן שנאמר (ישעיהו לה, ב) פרוח תפרח ותגל אף גילת ורנן כבוד הלבנון נתן לה,ניסי דקביעי לא קא חשיב השתא דאתית להכי ארון וכרובים נמי ניסי דקביעי נינהו,אמר מר ועשן המערכה ומי הוה עשן במערכה והתניא חמשה דברים נאמרו באש של מערכה רבוצה כארי וברה כחמה ויש בה ממש ואוכלת לחין כיבשין ואינה מעלה עשן,כי קא אמרינן בדהדיוט דתניא (ויקרא א, ז) ונתנו בני אהרן הכהן אש על המזבח אע"פ שאש יורדת מן השמים מצוה להביא מן ההדיוט,רבוצה כארי והתניא א"ר חנינא סגן הכהנים אני ראיתיה ורבוצה ככלב לא קשיא כאן במקדש ראשון כאן במקדש שני,ובמקדש שני מי הואי והאמר רב שמואל בר איניא מאי דכתיב (חגי א, ח) וארצה בו ואכבד וקרינן ואכבדה מאי שנא דמחוסר ה"א אלו חמשה דברים שהיו בין מקדש ראשון למקדש שני ואלו הן ארון וכפורת וכרובים אש ושכינה ורוח הקודש ואורים ותומים אמרי אין מיהוה הוה סיועי לא מסייעא,ת"ר שש אשות הן יש אוכלת ואינה שותה ויש שותה ואינה אוכלת ויש אוכלת ושותה ויש אוכלת לחין כיבשין ויש אש דוחה אש ויש אש אוכלת אש,יש אש אוכלת ואינה שותה הא דידן שותה ואינה אוכלת דחולין אוכלת ושותה דאליהו דכתיב (מלכים א יח, לח) ואת המים אשר בתעלה לחכה אוכלת לחין כיבשין דמערכה יש אש דוחה אש דגבריאל ויש אש אוכלת אש דשכינה דאמר מר הושיט אצבעו ביניהם ושרפן,ועשן המערכה אפילו כל הרוחות שבעולם אין מזיזות אותו ממקומו והאמר ר' יצחק בר אבדימי במוצאי יו"ט האחרון של חג הכל צופין לעשן המערכה נוטה כלפי צפון עניים שמחין ובעלי בתים עצבין מפני שגשמי שנה מרובין ופירותיהן מרקיבין נטה כלפי דרום עניים עצבין ובעלי בתים שמחין מפני שגשמי שנה מועטין ופירותיהן משתמרין,נטה כלפי מזרח הכל שמחין כלפי מערב הכל עצבין דאזיל ואתי כדיקלי ואבדורי לא הוה מיבדר,אמר מר כלפי מזרח הכל שמחין כלפי מערב הכל עצבין ורמינהו מזרחית לעולם יפה מערבית לעולם קשה רוח צפונית יפה לחטין בשעה שהביאו שליש וקשה לזיתים בזמן שהן חונטין רוח דרומית קשה לחטין בשעה שהביאו שליש ויפה לזיתים בזמן שהן חונטין,ואמר רב יוסף ואיתימא מר זוטרא וסימניך שלחן בצפון ומנורה בדרום האי מרבה דידיה והאי מרבה דידיה,לא קשיא הא לן והא להו, br br big strongהדרן עלך שבעת ימים /strong /big br br
66. Origen, Homiliae In Genesim (In Catenis), 1.15 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •babylonian exile, return from Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 41, 42
67. Julian (Emperor), Against The Galileans, None (4th cent. CE - 4th cent. CE)  Tagged with subjects: •exile, babylonian Found in books: Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 289
68. Aphrahat, Demonstrations, 7.14-7.15 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •exile, babylonian Found in books: Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 287
69. Ambrose, Letters, 20.20 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •babylonian exile, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 202
70. Ambrose, Letters, 20.20 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •babylonian exile, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 202
71. Ambrose, Letters, 20.20 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •babylonian exile, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 202
72. Ambrose, Letters, 20.20 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •babylonian exile, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 202
73. Ambrose, Letters, 20.20 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •babylonian exile, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 202
74. Ambrose, Hexameron, 1.9.33 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •babylonian exile, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 202
75. Ambrose, Expositio Psalmi Cxviii, 2.17 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •babylonian exile, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 202
76. Jerome, Letters, 46.11 (5th cent. CE - 5th cent. CE)  Tagged with subjects: •babylonian exile, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 202
77. Jerome, Letters, 46.11 (5th cent. CE - 5th cent. CE)  Tagged with subjects: •babylonian exile, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 202
78. Jerome, Letters, 46.11 (5th cent. CE - 5th cent. CE)  Tagged with subjects: •babylonian exile, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 202
79. Clement of Alexandria, Contra Marcionem, 2.104  Tagged with subjects: •exile, babylonian Found in books: Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 289
80. Dead Sea Scrolls, 4Q506, 0  Tagged with subjects: •exile, babylonian Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 207
81. Dead Sea Scrolls, 4Q504-506, 0  Tagged with subjects: •exile, babylonian Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 207
83. Various, Anthologia Latina, 1.20  Tagged with subjects: •babylonian exile Found in books: Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 222
85. Evagrius Ponticus, Antirrhetikos, 1.3, 2.2, 3.38, 4.15, 6.7, 8.21  Tagged with subjects: •babylonian exile, return from Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 41, 43
86. Stoic School, Stoicor. Veter. Fragm., 2.1187-2.1216  Tagged with subjects: •exile, babylonian Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 56
90. Anon., 4 Ezra, 3.15  Tagged with subjects: •exile babylonian Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 377
3.15. Thou didst make with him an everlasting covet, and promise him that thou wouldst never forsake his descendants; and thou gavest to him Isaac, and to Isaac thou gavest Jacob and Esau.
91. Pseudo-Hegesippus, Historiae, 1.1.2, 1.16, 1.16.3, 5.2, 5.16.1, 5.22, 5.22.1, 5.31.2  Tagged with subjects: •babylonian exile, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 169, 202, 306