|1. None, None, nan (th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Exodus, Exodus, Book of • exile, captivity, and return, Exodus, story of
Found in books: Gera (2014), Judith, 451; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 96, 100
|2. Hebrew Bible, Song of Songs, 1.8, 1.11, 2.9, 4.8, 6.3 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Exodus • Exodus, as elopement or wedding procession • Exodus, as paradigm of redemption • espousal, as metaphor for Exodus • exodus
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 135, 352; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 26, 28, 29, 58, 62; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 72, 213; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 133
1.8 אִם־לֹא תֵדְעִי לָךְ הַיָּפָה בַּנָּשִׁים צְאִי־לָךְ בְּעִקְבֵי הַצֹּאן וּרְעִי אֶת־גְּדִיֹּתַיִךְ עַל מִשְׁכְּנוֹת הָרֹעִים׃
1.11 תּוֹרֵי זָהָב נַעֲשֶׂה־לָּךְ עִם נְקֻדּוֹת הַכָּסֶף׃
2.9 דּוֹמֶה דוֹדִי לִצְבִי אוֹ לְעֹפֶר הָאַיָּלִים הִנֵּה־זֶה עוֹמֵד אַחַר כָּתְלֵנוּ מַשְׁגִּיחַ מִן־הַחֲלֹּנוֹת מֵצִיץ מִן־הַחֲרַכִּים׃
4.8 אִתִּי מִלְּבָנוֹן כַּלָּה אִתִּי מִלְּבָנוֹן תָּבוֹאִי תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה מֵרֹאשׁ שְׂנִיר וְחֶרְמוֹן מִמְּעֹנוֹת אֲרָיוֹת מֵהַרְרֵי נְמֵרִים׃
6.3 אֲנִי לְדוֹדִי וְדוֹדִי לִי הָרֹעֶה בַּשׁוֹשַׁנִּים׃'' None
1.8 If thou know not, O thou fairest among women, Go thy way forth by the footsteps of the flock And feed thy kids, beside the shepherds’tents.
1.11 We will make thee circlets of gold With studs of silver.
2.9 My beloved is like a gazelle or a young hart; Behold, he standeth behind our wall, He looketh in through the windows, He peereth through the lattice.
4.8 Come with me from Lebanon, my bride, With me from Lebanon; Look from the top of Amana, From the top of Senir and Hermon, From the lions’dens, From the mountains of the leopards.
6.3 I am my beloved’s, and my beloved is mine, That feedeth among the lilies.’'' None
|3. Hebrew Bible, Deuteronomy, 1.27, 4.1-4.2, 4.16-4.18, 4.24, 5.1, 5.24, 5.27, 6.1-6.9, 6.11, 6.16, 7.8, 11.4, 11.14-11.16, 11.18, 16.3, 16.15, 17.6, 17.16, 18.15-18.19, 26.5-26.9, 29.18, 30.4, 32.11, 32.36, 34.10 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Egypt, exodus from • Egypt, in Exodus • Exodus • Exodus from Egypt • Exodus imagery • Exodus traditions • Exodus traditions, in 4QDibHam • Exodus, Exodus, Book of • Exodus, book of • Exodus, event/story • Exodus, in Jubilees • Exodus, not mentioned by Pseudo-Hecataeus • Letter of Aristeas, adaption of Exodus story in the • New exodus • Pseudo-Hecataeus, On the Jews, Exodus not mentioned • Song at the Sea (Exodus • XII on Exodus, Treatise on the Passover • exile, captivity, and return, Exodus, story of • exodus • exodus, • exodus, Israelite • imagery, Exodus-related • millennium, and Exodus • paradigm, Exodus
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 94; Allison (2018), 4 Baruch, 22, 301, 320, 346; Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 234; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 129, 148; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 310; Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 43; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 19, 20, 21, 23, 24, 81, 121, 220, 226, 252; Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 61, 167, 192, 247; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 239; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 195; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 71; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 86; Gera (2014), Judith, 143, 188, 201, 208, 209, 210; Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 59; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 4; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 22, 23; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 41, 56, 183; Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 86; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 65; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 52, 241, 258; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 133; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 1, 101, 150, 151, 152, 169; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 238; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 128; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 129, 130, 131, 267; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 128; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 59, 297, 299
1.27 וַתֵּרָגְנוּ בְאָהֳלֵיכֶם וַתֹּאמְרוּ בְּשִׂנְאַת יְהוָה אֹתָנוּ הוֹצִיאָנוּ מֵאֶרֶץ מִצְרָיִם לָתֵת אֹתָנוּ בְּיַד הָאֱמֹרִי לְהַשְׁמִידֵנוּ׃
4.1 וְעַתָּה יִשְׂרָאֵל שְׁמַע אֶל־הַחֻקִּים וְאֶל־הַמִּשְׁפָּטִים אֲשֶׁר אָנֹכִי מְלַמֵּד אֶתְכֶם לַעֲשׂוֹת לְמַעַן תִּחְיוּ וּבָאתֶם וִירִשְׁתֶּם אֶת־הָאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם נֹתֵן לָכֶם׃
4.1 יוֹם אֲשֶׁר עָמַדְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ בְּחֹרֵב בֶּאֱמֹר יְהוָה אֵלַי הַקְהֶל־לִי אֶת־הָעָם וְאַשְׁמִעֵם אֶת־דְּבָרָי אֲשֶׁר יִלְמְדוּן לְיִרְאָה אֹתִי כָּל־הַיָּמִים אֲשֶׁר הֵם חַיִּים עַל־הָאֲדָמָה וְאֶת־בְּנֵיהֶם יְלַמֵּדוּן׃ 4.2 וְאֶתְכֶם לָקַח יְהוָה וַיּוֹצִא אֶתְכֶם מִכּוּר הַבַּרְזֶל מִמִּצְרָיִם לִהְיוֹת לוֹ לְעַם נַחֲלָה כַּיּוֹם הַזֶּה׃ 4.2 לֹא תֹסִפוּ עַל־הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם וְלֹא תִגְרְעוּ מִמֶּנּוּ לִשְׁמֹר אֶת־מִצְוֺת יְהוָה אֱלֹהֵיכֶם אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם׃
4.16 פֶּן־תַּשְׁחִתוּן וַעֲשִׂיתֶם לָכֶם פֶּסֶל תְּמוּנַת כָּל־סָמֶל תַּבְנִית זָכָר אוֹ נְקֵבָה׃
4.17 תַּבְנִית כָּל־בְּהֵמָה אֲשֶׁר בָּאָרֶץ תַּבְנִית כָּל־צִפּוֹר כָּנָף אֲשֶׁר תָּעוּף בַּשָּׁמָיִם׃
4.18 תַּבְנִית כָּל־רֹמֵשׂ בָּאֲדָמָה תַּבְנִית כָּל־דָּגָה אֲשֶׁר־בַּמַּיִם מִתַּחַת לָאָרֶץ׃
4.24 כִּי יְהוָה אֱלֹהֶיךָ אֵשׁ אֹכְלָה הוּא אֵל קַנָּא׃
5.1 וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מצותו מִצְוֺתָי׃
5.1 וַיִּקְרָא מֹשֶׁה אֶל־כָּל־יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם שְׁמַע יִשְׂרָאֵל אֶת־הַחֻקִּים וְאֶת־הַמִּשְׁפָּטִים אֲשֶׁר אָנֹכִי דֹּבֵר בְּאָזְנֵיכֶם הַיּוֹם וּלְמַדְתֶּם אֹתָם וּשְׁמַרְתֶּם לַעֲשֹׂתָם׃
5.24 קְרַב אַתָּה וּשֲׁמָע אֵת כָּל־אֲשֶׁר יֹאמַר יְהוָה אֱלֹהֵינוּ וְאַתְּ תְּדַבֵּר אֵלֵינוּ אֵת כָּל־אֲשֶׁר יְדַבֵּר יְהוָה אֱלֹהֵינוּ אֵלֶיךָ וְשָׁמַעְנוּ וְעָשִׂינוּ׃
5.27 לֵךְ אֱמֹר לָהֶם שׁוּבוּ לָכֶם לְאָהֳלֵיכֶם׃
6.1 וְהָיָה כִּי יְבִיאֲךָ יְהוָה אֱלֹהֶיךָ אֶל־הָאָרֶץ אֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לָתֶת לָךְ עָרִים גְּדֹלֹת וְטֹבֹת אֲשֶׁר לֹא־בָנִיתָ׃
6.1 וְזֹאת הַמִּצְוָה הַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר צִוָּה יְהוָה אֱלֹהֵיכֶם לְלַמֵּד אֶתְכֶם לַעֲשׂוֹת בָּאָרֶץ אֲשֶׁר אַתֶּם עֹבְרִים שָׁמָּה לְרִשְׁתָּהּ׃ 6.2 כִּי־יִשְׁאָלְךָ בִנְךָ מָחָר לֵאמֹר מָה הָעֵדֹת וְהַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר צִוָּה יְהוָה אֱלֹהֵינוּ אֶתְכֶם׃ 6.2 לְמַעַן תִּירָא אֶת־יְהוָה אֱלֹהֶיךָ לִשְׁמֹר אֶת־כָּל־חֻקֹּתָיו וּמִצְוֺתָיו אֲשֶׁר אָנֹכִי מְצַוֶּךָ אַתָּה וּבִנְךָ וּבֶן־בִּנְךָ כֹּל יְמֵי חַיֶּיךָ וּלְמַעַן יַאֲרִכֻן יָמֶיךָ׃ 6.3 וְשָׁמַעְתָּ יִשְׂרָאֵל וְשָׁמַרְתָּ לַעֲשׂוֹת אֲשֶׁר יִיטַב לְךָ וַאֲשֶׁר תִּרְבּוּן מְאֹד כַּאֲשֶׁר דִּבֶּר יְהוָה אֱלֹהֵי אֲבֹתֶיךָ לָךְ אֶרֶץ זָבַת חָלָב וּדְבָשׁ׃ 6.4 שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ 6.5 וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃ 6.6 וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ׃ 6.7 וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃ 6.8 וּקְשַׁרְתָּם לְאוֹת עַל־יָדֶךָ וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ׃ 6.9 וּכְתַבְתָּם עַל־מְזוּזֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ׃
6.11 וּבָתִּים מְלֵאִים כָּל־טוּב אֲשֶׁר לֹא־מִלֵּאתָ וּבֹרֹת חֲצוּבִים אֲשֶׁר לֹא־חָצַבְתָּ כְּרָמִים וְזֵיתִים אֲשֶׁר לֹא־נָטָעְתָּ וְאָכַלְתָּ וְשָׂבָעְתָּ׃
6.16 לֹא תְנַסּוּ אֶת־יְהוָה אֱלֹהֵיכֶם כַּאֲשֶׁר נִסִּיתֶם בַּמַּסָּה׃
7.8 כִּי מֵאַהֲבַת יְהוָה אֶתְכֶם וּמִשָּׁמְרוּ אֶת־הַשְּׁבֻעָה אֲשֶׁר נִשְׁבַּע לַאֲבֹתֵיכֶם הוֹצִיא יְהוָה אֶתְכֶם בְּיָד חֲזָקָה וַיִּפְדְּךָ מִבֵּית עֲבָדִים מִיַּד פַּרְעֹה מֶלֶךְ־מִצְרָיִם׃
11.4 וַאֲשֶׁר עָשָׂה לְחֵיל מִצְרַיִם לְסוּסָיו וּלְרִכְבּוֹ אֲשֶׁר הֵצִיף אֶת־מֵי יַם־סוּף עַל־פְּנֵיהֶם בְּרָדְפָם אַחֲרֵיכֶם וַיְאַבְּדֵם יְהוָה עַד הַיּוֹם הַזֶּה׃
11.14 וְנָתַתִּי מְטַר־אַרְצְכֶם בְּעִתּוֹ יוֹרֶה וּמַלְקוֹשׁ וְאָסַפְתָּ דְגָנֶךָ וְתִירֹשְׁךָ וְיִצְהָרֶךָ׃ 11.15 וְנָתַתִּי עֵשֶׂב בְּשָׂדְךָ לִבְהֶמְתֶּךָ וְאָכַלְתָּ וְשָׂבָעְתָּ׃ 11.16 הִשָּׁמְרוּ לָכֶם פֶּן יִפְתֶּה לְבַבְכֶם וְסַרְתֶּם וַעֲבַדְתֶּם אֱלֹהִים אֲחֵרִים וְהִשְׁתַּחֲוִיתֶם לָהֶם׃
11.18 וְשַׂמְתֶּם אֶת־דְּבָרַי אֵלֶּה עַל־לְבַבְכֶם וְעַל־נַפְשְׁכֶם וּקְשַׁרְתֶּם אֹתָם לְאוֹת עַל־יֶדְכֶם וְהָיוּ לְטוֹטָפֹת בֵּין עֵינֵיכֶם׃
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׃
6.15 שִׁבְעַת יָמִים תָּחֹג לַיהוָה אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה כִּי יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ בְּכֹל תְּבוּאָתְךָ וּבְכֹל מַעֲשֵׂה יָדֶיךָ וְהָיִיתָ אַךְ שָׂמֵחַ׃
17.6 עַל־פִּי שְׁנַיִם עֵדִים אוֹ שְׁלֹשָׁה עֵדִים יוּמַת הַמֵּת לֹא יוּמַת עַל־פִּי עֵד אֶחָד׃
17.16 רַק לֹא־יַרְבֶּה־לּוֹ סוּסִים וְלֹא־יָשִׁיב אֶת־הָעָם מִצְרַיְמָה לְמַעַן הַרְבּוֹת סוּס וַיהוָה אָמַר לָכֶם לֹא תֹסִפוּן לָשׁוּב בַּדֶּרֶךְ הַזֶּה עוֹד׃
18.15 נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן׃ 18.16 כְּכֹל אֲשֶׁר־שָׁאַלְתָּ מֵעִם יְהוָה אֱלֹהֶיךָ בְּחֹרֵב בְּיוֹם הַקָּהָל לֵאמֹר לֹא אֹסֵף לִשְׁמֹעַ אֶת־קוֹל יְהוָה אֱלֹהָי וְאֶת־הָאֵשׁ הַגְּדֹלָה הַזֹּאת לֹא־אֶרְאֶה עוֹד וְלֹא אָמוּת׃ 18.17 וַיֹּאמֶר יְהוָה אֵלָי הֵיטִיבוּ אֲשֶׁר דִּבֵּרוּ׃ 18.18 נָבִיא אָקִים לָהֶם מִקֶּרֶב אֲחֵיהֶם כָּמוֹךָ וְנָתַתִּי דְבָרַי בְּפִיו וְדִבֶּר אֲלֵיהֶם אֵת כָּל־אֲשֶׁר אֲצַוֶּנּוּ׃ 18.19 וְהָיָה הָאִישׁ אֲשֶׁר לֹא־יִשְׁמַע אֶל־דְּבָרַי אֲשֶׁר יְדַבֵּר בִּשְׁמִי אָנֹכִי אֶדְרֹשׁ מֵעִמּוֹ׃
26.5 וְעָנִיתָ וְאָמַרְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ אֲרַמִּי אֹבֵד אָבִי וַיֵּרֶד מִצְרַיְמָה וַיָּגָר שָׁם בִּמְתֵי מְעָט וַיְהִי־שָׁם לְגוֹי גָּדוֹל עָצוּם וָרָב׃ 26.6 וַיָּרֵעוּ אֹתָנוּ הַמִּצְרִים וַיְעַנּוּנוּ וַיִּתְּנוּ עָלֵינוּ עֲבֹדָה קָשָׁה׃ 26.7 וַנִּצְעַק אֶל־יְהוָה אֱלֹהֵי אֲבֹתֵינוּ וַיִּשְׁמַע יְהוָה אֶת־קֹלֵנוּ וַיַּרְא אֶת־עָנְיֵנוּ וְאֶת־עֲמָלֵנוּ וְאֶת־לַחֲצֵנוּ׃ 26.8 וַיּוֹצִאֵנוּ יְהוָה מִמִּצְרַיִם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה וּבְמֹרָא גָּדֹל וּבְאֹתוֹת וּבְמֹפְתִים׃ 26.9 וַיְבִאֵנוּ אֶל־הַמָּקוֹם הַזֶּה וַיִּתֶּן־לָנוּ אֶת־הָאָרֶץ הַזֹּאת אֶרֶץ זָבַת חָלָב וּדְבָשׁ׃
29.18 וְהָיָה בְּשָׁמְעוֹ אֶת־דִּבְרֵי הָאָלָה הַזֹּאת וְהִתְבָּרֵךְ בִּלְבָבוֹ לֵאמֹר שָׁלוֹם יִהְיֶה־לִּי כִּי בִּשְׁרִרוּת לִבִּי אֵלֵךְ לְמַעַן סְפוֹת הָרָוָה אֶת־הַצְּמֵאָה׃
30.4 אִם־יִהְיֶה נִדַּחֲךָ בִּקְצֵה הַשָּׁמָיִם מִשָּׁם יְקַבֶּצְךָ יְהוָה אֱלֹהֶיךָ וּמִשָּׁם יִקָּחֶךָ׃
32.11 כְּנֶשֶׁר יָעִיר קִנּוֹ עַל־גּוֹזָלָיו יְרַחֵף יִפְרֹשׂ כְּנָפָיו יִקָּחֵהוּ יִשָּׂאֵהוּ עַל־אֶבְרָתוֹ׃
32.36 כִּי־יָדִין יְהוָה עַמּוֹ וְעַל־עֲבָדָיו יִתְנֶחָם כִּי יִרְאֶה כִּי־אָזְלַת יָד וְאֶפֶס עָצוּר וְעָזוּב׃' ' None
1.27 and ye murmured in your tents, and said: ‘Because the LORD hated us, He hath brought us forth out of the land of Egypt, to deliver us into the hand of the Amorites, to destroy us.
4.1 And now, O Israel, hearken unto the statutes and unto the ordices, which I teach you, to do them; that ye may live, and go in and possess the land which the LORD, the God of your fathers, giveth you. 4.2 Ye shall not add unto the word which I command you, neither shall ye diminish from it, that ye may keep the commandments of the LORD your God which I command you.
4.16 lest ye deal corruptly, and make you a graven image, even the form of any figure, the likeness of male or female,
4.17 the likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the heaven,
4.18 the likeness of any thing that creepeth on the ground, the likeness of any fish that is in the water under the earth; .
4.24 For the LORD thy God is a devouring fire, a jealous God.
5.1 And Moses called unto all Israel, and said unto them: Hear, O Israel, the statutes and the ordices which I speak in your ears this day, that ye may learn them, and observe to do them.
5.24 Go thou near, and hear all that the LORD our God may say; and thou shalt speak unto us all that the LORD our God may speak unto thee; and we will hear it and do it.’
5.27 Go say to them: Return ye to your tents.
6.1 Now this is the commandment, the statutes, and the ordices, which the LORD your God commanded to teach you, that ye might do them in the land whither ye go over to possess it— 6.2 that thou mightest fear the LORD thy God, to keep all His statutes and His commandments, which I command thee, thou, and thy son, and thy son’s son, all the days of thy life; and that thy days may be prolonged. 6.3 Hear therefore, O Israel, and observe to do it; that it may be well with thee, and that ye may increase mightily, as the LORD, the God of thy fathers, hath promised unto thee—a land flowing with milk and honey. 6.4 HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE. 6.5 And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might. 6.6 And these words, which I command thee this day, shall be upon thy heart; 6.7 and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. 6.8 And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes. 6.9 And thou shalt write them upon the door-posts of thy house, and upon thy gates.
6.11 and houses full of all good things, which thou didst not fill, and cisterns hewn out, which thou the didst not hew, vineyards and olive-trees, which thou didst not plant, and thou shalt eat and be satisfied—
6.16 Ye shall not try the LORD your God, as ye tried Him in Massah.
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.
11.4 and what He did unto the army of Egypt, unto their horses, and to their chariots; how He made the water of the Red Sea to overflow them as they pursued after you, and how the LORD hath destroyed them unto this day;
11.14 that I will give the rain of your land in its season, the former rain and the latter rain, that thou mayest gather in thy corn, and thy wine, and thine oil. 11.15 And I will give grass in thy fields for thy cattle, and thou shalt eat and be satisfied. 11.16 Take heed to yourselves, lest your heart be deceived, and ye turn aside, and serve other gods, and worship them;
11.18 Therefore shall ye lay up these My words in your heart and in your soul; and ye shall bind them for a sign upon your hand, and they shall be for frontlets between your eyes.
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.
6.15 Seven days shalt thou keep a feast unto the LORD thy God in the place which the LORD shall choose; because the LORD thy God shall bless thee in all thine increase, and in all the work of thy hands, and thou shalt be altogether joyful.
17.6 At the mouth of two witnesses, or three witnesses, shall he that is to die be put to death; at the mouth of one witness he shall not be put to death.
17.16 Only he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses; forasmuch as the LORD hath said unto you: ‘Ye shall henceforth return no more that way.’
18.15 A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; 18.16 according to all that thou didst desire of the LORD thy God in Horeb in the day of the assembly, saying: ‘Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.’ 18.17 And the LORD said unto me: ‘They have well said that which they have spoken. 18.18 I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him. 18.19 And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him.
26.5 And thou shalt speak and say before the LORD thy God: ‘A wandering Aramean was my father, and he went down into Egypt, and sojourned there, few in number; and he became there a nation, great, mighty, and populous. 26.6 And the Egyptians dealt ill with us, and afflicted us, and laid upon us hard bondage. 26.7 And we cried unto the LORD, the God of our fathers, and the LORD heard our voice, and saw our affliction, and our toil, and our oppression. 26.8 And the LORD brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders. 26.9 And He hath brought us into this place, and hath given us this land, a land flowing with milk and honey.
29.18 and it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying: ‘I shall have peace, though I walk in the stubbornness of my heart—that the watered be swept away with the dry’;
30.4 If any of thine that are dispersed be in the uttermost parts of heaven, from thence will the LORD thy God gather thee, and from thence will He fetch thee.
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—
32.36 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.
4.10 And there hath not arisen a prophet since in Israel like unto Moses, whom the LORD knew face to face;' ' None
|4. Hebrew Bible, Exodus, None (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Egypt, exodus from • Egypt, in Exodus • Exodus • Exodus (biblical book) • Exodus from Egypt • Exodus from Egypt, • Exodus from Egypt, begins in the middle of the night • Exodus imagery • Exodus story, Ps.-Aristeas’s rewriting • Exodus traditions • Exodus, Book of, Origen on • Exodus, Book of, account of Passover • Exodus, Exodus, Book of • Exodus, Life of Moses, Philos treatment in • Exodus, Miriams actions • Exodus, On Agriculture, Philos treatment in • Exodus, On the Contemplative Life, Philos treatment in • Exodus, Philos accounts of song and singers • Exodus, as paradigm of redemption • Exodus, book of • Exodus, choirs • Exodus, event/story • Exodus, exegesis of • Exodus, in Greek text • Exodus, in Hebrew text • Exodus, in the Shivata for Dew • Exodus, metaphors • Exodus, plural hymns • Exodus, thanksgiving hymns • Exodus, the • Exodus, verbs in • Gregory of Nyssa, exegesis of Exodus • Hebrew Bible, Exodus • Letter of Aristeas, adaption of Exodus story in the • New exodus • Passover, in Exodus • Pharaoh (of Exodus) • Philo of Alexandria, exegesis of Exodus • Questions and Answers on Genesis and Exodus (QGE) • Questions and Answers on Genesis and Exodus (QGE), relation of, to other Philonic series • Song at the Sea (Exodus • Song of Songs, Exodus and Sinai and • Taylor, J. E., interpretation of Exodus • XII on Exodus • XII on Exodus, Treatise on the Passover • circumcision blood, linkage to Paschal sacrifice by Exodus • circumcision blood, story of Moses and Zipporah in Exodus • exile, captivity, and return, Exodus, story of • exodus • exodus from Egypt • exodus, • exodus, Israelite • identity, Exodus-related • imagery, Exodus-related • inauguration of the Tabernacle, In Exodus • millennium, and Exodus • paradigm, Exodus • plague, in Exodus from Egypt (Exodus) • traditions, Exodus-related
Found in books: Allison (2018), 4 Baruch, 22, 176, 301, 342; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 63, 244; Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 208; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 101, 136, 168, 278, 294; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 128, 129, 132, 133, 148, 403, 449; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 16, 189; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 26, 51, 69, 75; Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 42, 43; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 10, 16, 18, 19, 20, 21, 22, 23, 24, 40, 63, 81, 125, 218, 219, 220, 221, 222, 223, 225, 226, 252, 257, 259, 269, 271, 274, 275, 277, 278, 282, 283, 284, 298, 320, 340; Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 61, 184, 241; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 441, 442, 443; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 66, 67, 69, 70, 72, 188; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 103, 105, 107, 126, 150, 151; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 40, 48, 50, 51, 52, 56, 60, 134, 135, 136, 137, 139, 142, 151, 153, 195, 201, 227, 352, 354, 355; Ganzel and Holtz (2020), Contextualizing Jewish Temples, 85, 86, 87, 88, 89, 92, 93, 94, 95, 96, 97, 98, 99, 101; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 86; Gera (2014), Judith, 45, 46, 107, 188, 209, 210, 211, 223, 270, 309, 312, 313, 314, 317, 319, 322, 418, 427, 430, 450, 451, 454, 455; Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 58; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 28, 58, 62; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 66, 135; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 70; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 157; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 103, 105, 106, 107, 108, 109; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 197; Levison (2009), Filled with the Spirit, 230; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 23; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 16, 45, 213, 303; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 21, 49, 50; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 41, 54, 55, 56, 183, 184; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 73; Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 86; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 29, 168, 180, 182, 184, 190, 191; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 84, 239, 242, 248, 251, 253, 258, 259; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 133, 135, 138; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 33, 37, 41, 42, 45, 92, 93, 94, 100, 151, 165, 169, 171, 201, 207, 208; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 237, 238; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 35, 121, 128; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 103, 126, 127, 129, 130, 133; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 128; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 7; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 27, 32, 38; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 57, 58, 156, 185, 199, 208, 210, 297
|1.8 וַיָּקָם מֶלֶךְ־חָדָשׁ עַל־מִצְרָיִם אֲשֶׁר לֹא־יָדַע אֶת־יוֹסֵף׃ 1.9 וַיֹּאמֶר אֶל־עַמּוֹ הִנֵּה עַם בְּנֵי יִשְׂרָאֵל רַב וְעָצוּם מִמֶּנּוּ׃ 1.14 וַיְמָרְרוּ אֶת־חַיֵּיהֶם בַּעֲבֹדָה קָשָׁה בְּחֹמֶר וּבִלְבֵנִים וּבְכָל־עֲבֹדָה בַּשָּׂדֶה אֵת כָּל־עֲבֹדָתָם אֲשֶׁר־עָבְדוּ בָהֶם בְּפָרֶךְ׃ 1.15 וַיֹּאמֶר מֶלֶךְ מִצְרַיִם לַמְיַלְּדֹת הָעִבְרִיֹּת אֲשֶׁר שֵׁם הָאַחַת שִׁפְרָה וְשֵׁם הַשֵּׁנִית פּוּעָה׃ 2.11 וַיְהִי בַּיָּמִים הָהֵם וַיִּגְדַּל מֹשֶׁה וַיֵּצֵא אֶל־אֶחָיו וַיַּרְא בְּסִבְלֹתָם וַיַּרְא אִישׁ מִצְרִי מַכֶּה אִישׁ־עִבְרִי מֵאֶחָיו׃ 2.23 וַיְהִי בַיָּמִים הָרַבִּים הָהֵם וַיָּמָת מֶלֶךְ מִצְרַיִם וַיֵּאָנְחוּ בְנֵי־יִשְׂרָאֵל מִן־הָעֲבֹדָה וַיִּזְעָקוּ וַתַּעַל שַׁוְעָתָם אֶל־הָאֱלֹהִים מִן־הָעֲבֹדָה׃ 2.24 וַיִּשְׁמַע אֱלֹהִים אֶת־נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת־בְּרִיתוֹ אֶת־אַבְרָהָם אֶת־יִצְחָק וְאֶת־יַעֲקֹב׃ 3.2 וְשָׁלַחְתִּי אֶת־יָדִי וְהִכֵּיתִי אֶת־מִצְרַיִם בְּכֹל נִפְלְאֹתַי אֲשֶׁר אֶעֱשֶׂה בְּקִרְבּוֹ וְאַחֲרֵי־כֵן יְשַׁלַּח אֶתְכֶם׃ 3.2 וַיֵּרָא מַלְאַךְ יְהֹוָה אֵלָיו בְּלַבַּת־אֵשׁ מִתּוֹךְ הַסְּנֶה וַיַּרְא וְהִנֵּה הַסְּנֶה בֹּעֵר בָּאֵשׁ וְהַסְּנֶה אֵינֶנּוּ אֻכָּל׃ 3.3 וַיֹּאמֶר מֹשֶׁה אָסֻרָה־נָּא וְאֶרְאֶה אֶת־הַמַּרְאֶה הַגָּדֹל הַזֶּה מַדּוּעַ לֹא־יִבְעַר הַסְּנֶה׃ 3.5 וַיֹּאמֶר אַל־תִּקְרַב הֲלֹם שַׁל־נְעָלֶיךָ מֵעַל רַגְלֶיךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עוֹמֵד עָלָיו אַדְמַת־קֹדֶשׁ הוּא׃ 3.8 וָאֵרֵד לְהַצִּילוֹ מִיַּד מִצְרַיִם וּלְהַעֲלֹתוֹ מִן־הָאָרֶץ הַהִוא אֶל־אֶרֶץ טוֹבָה וּרְחָבָה אֶל־אֶרֶץ זָבַת חָלָב וּדְבָשׁ אֶל־מְקוֹם הַכְּנַעֲנִי וְהַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃ 3.9 וְעַתָּה הִנֵּה צַעֲקַת בְּנֵי־יִשְׂרָאֵל בָּאָה אֵלָי וְגַם־רָאִיתִי אֶת־הַלַּחַץ אֲשֶׁר מִצְרַיִם לֹחֲצִים אֹתָם׃ 3.15 וַיֹּאמֶר עוֹד אֱלֹהִים אֶל־מֹשֶׁה כֹּה־תֹאמַר אֶל־בְּנֵי יִשְׂרָאֵל יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב שְׁלָחַנִי אֲלֵיכֶם זֶה־שְּׁמִי לְעֹלָם וְזֶה זִכְרִי לְדֹר דֹּר׃ 3.17 וָאֹמַר אַעֲלֶה אֶתְכֶם מֵעֳנִי מִצְרַיִם אֶל־אֶרֶץ הַכְּנַעֲנִי וְהַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי אֶל־אֶרֶץ זָבַת חָלָב וּדְבָשׁ׃ 4.22 וְאָמַרְתָּ אֶל־פַּרְעֹה כֹּה אָמַר יְהוָה בְּנִי בְכֹרִי יִשְׂרָאֵל׃ 6.6 לָכֵן אֱמֹר לִבְנֵי־יִשְׂרָאֵל אֲנִי יְהוָה וְהוֹצֵאתִי אֶתְכֶם מִתַּחַת סִבְלֹת מִצְרַיִם וְהִצַּלְתִּי אֶתְכֶם מֵעֲבֹדָתָם וְגָאַלְתִּי אֶתְכֶם בִּזְרוֹעַ נְטוּיָה וּבִשְׁפָטִים גְּדֹלִים׃ 6.8 וְהֵבֵאתִי אֶתְכֶם אֶל־הָאָרֶץ אֲשֶׁר נָשָׂאתִי אֶת־יָדִי לָתֵת אֹתָהּ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב וְנָתַתִּי אֹתָהּ לָכֶם מוֹרָשָׁה אֲנִי יְהוָה׃ 7.1 וַיָּבֹא מֹשֶׁה וְאַהֲרֹן אֶל־פַּרְעֹה וַיַּעַשׂוּ כֵן כַּאֲשֶׁר צִוָּה יְהוָה וַיַּשְׁלֵךְ אַהֲרֹן אֶת־מַטֵּהוּ לִפְנֵי פַרְעֹה וְלִפְנֵי עֲבָדָיו וַיְהִי לְתַנִּין׃ 7.1 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה רְאֵה נְתַתִּיךָ אֱלֹהִים לְפַרְעֹה וְאַהֲרֹן אָחִיךָ יִהְיֶה נְבִיאֶךָ׃ 7.5 וְיָדְעוּ מִצְרַיִם כִּי־אֲנִי יְהוָה בִּנְטֹתִי אֶת־יָדִי עַל־מִצְרָיִם וְהוֹצֵאתִי אֶת־בְּנֵי־יִשְׂרָאֵל מִתּוֹכָם׃ 7.9 כִּי יְדַבֵּר אֲלֵכֶם פַּרְעֹה לֵאמֹר תְּנוּ לָכֶם מוֹפֵת וְאָמַרְתָּ אֶל־אַהֲרֹן קַח אֶת־מַטְּךָ וְהַשְׁלֵךְ לִפְנֵי־פַרְעֹה יְהִי לְתַנִּין׃ 7.11 וַיִּקְרָא גַּם־פַּרְעֹה לַחֲכָמִים וְלַמְכַשְּׁפִים וַיַּעֲשׂוּ גַם־הֵם חַרְטֻמֵּי מִצְרַיִם בְּלַהֲטֵיהֶם כֵּן׃ 7.13 וַיֶּחֱזַק לֵב פַּרְעֹה וְלֹא שָׁמַע אֲלֵהֶם כַּאֲשֶׁר דִּבֶּר יְהוָה׃ 7.16 וְאָמַרְתָּ אֵלָיו יְהוָה אֱלֹהֵי הָעִבְרִים שְׁלָחַנִי אֵלֶיךָ לֵאמֹר שַׁלַּח אֶת־עַמִּי וְיַעַבְדֻנִי בַּמִּדְבָּר וְהִנֵּה לֹא־שָׁמַעְתָּ עַד־כֹּה׃ 7.21 וְהַדָּגָה אֲשֶׁר־בַּיְאֹר מֵתָה וַיִּבְאַשׁ הַיְאֹר וְלֹא־יָכְלוּ מִצְרַיִם לִשְׁתּוֹת מַיִם מִן־הַיְאֹר וַיְהִי הַדָּם בְּכָל־אֶרֶץ מִצְרָיִם׃ 8.19 וְשַׂמְתִּי פְדֻת בֵּין עַמִּי וּבֵין עַמֶּךָ לְמָחָר יִהְיֶה הָאֹת הַזֶּה׃'10.22 וַיֵּט מֹשֶׁה אֶת־יָדוֹ עַל־הַשָּׁמָיִם וַיְהִי חֹשֶׁךְ־אֲפֵלָה בְּכָל־אֶרֶץ מִצְרַיִם שְׁלֹשֶׁת יָמִים׃ 10.27 וַיְחַזֵּק יְהוָה אֶת־לֵב פַּרְעֹה וְלֹא אָבָה לְשַׁלְּחָם׃ 10.28 וַיֹּאמֶר־לוֹ פַרְעֹה לֵךְ מֵעָלָי הִשָּׁמֶר לְךָ אֶל־תֹּסֶף רְאוֹת פָּנַי כִּי בְּיוֹם רְאֹתְךָ פָנַי תָּמוּת׃ 12.8 וְאָכְלוּ אֶת־הַבָּשָׂר בַּלַּיְלָה הַזֶּה צְלִי־אֵשׁ וּמַצּוֹת עַל־מְרֹרִים יֹאכְלֻהוּ׃ 12.11 וְכָכָה תֹּאכְלוּ אֹתוֹ מָתְנֵיכֶם חֲגֻרִים נַעֲלֵיכֶם בְּרַגְלֵיכֶם וּמַקֶּלְכֶם בְּיֶדְכֶם וַאֲכַלְתֶּם אֹתוֹ בְּחִפָּזוֹן פֶּסַח הוּא לַיהוָה׃ 12.13 וְהָיָה הַדָּם לָכֶם לְאֹת עַל הַבָּתִּים אֲשֶׁר אַתֶּם שָׁם וְרָאִיתִי אֶת־הַדָּם וּפָסַחְתִּי עֲלֵכֶם וְלֹא־יִהְיֶה בָכֶם נֶגֶף לְמַשְׁחִית בְּהַכֹּתִי בְּאֶרֶץ מִצְרָיִם׃ 12.23 וְעָבַר יְהוָה לִנְגֹּף אֶת־מִצְרַיִם וְרָאָה אֶת־הַדָּם עַל־הַמַּשְׁקוֹף וְעַל שְׁתֵּי הַמְּזוּזֹת וּפָסַח יְהוָה עַל־הַפֶּתַח וְלֹא יִתֵּן הַמַּשְׁחִית לָבֹא אֶל־בָּתֵּיכֶם לִנְגֹּף׃ 12.26 וְהָיָה כִּי־יֹאמְרוּ אֲלֵיכֶם בְּנֵיכֶם מָה הָעֲבֹדָה הַזֹּאת לָכֶם׃ 12.27 וַאֲמַרְתֶּם זֶבַח־פֶּסַח הוּא לַיהוָה אֲשֶׁר פָּסַח עַל־בָּתֵּי בְנֵי־יִשְׂרָאֵל בְּמִצְרַיִם בְּנָגְפּוֹ אֶת־מִצְרַיִם וְאֶת־בָּתֵּינוּ הִצִּיל וַיִּקֹּד הָעָם וַיִּשְׁתַּחֲוּוּ׃ 12.29 וַיְהִי בַּחֲצִי הַלַּיְלָה וַיהוָה הִכָּה כָל־בְּכוֹר בְּאֶרֶץ מִצְרַיִם מִבְּכֹר פַּרְעֹה הַיֹּשֵׁב עַל־כִּסְאוֹ עַד בְּכוֹר הַשְּׁבִי אֲשֶׁר בְּבֵית הַבּוֹר וְכֹל בְּכוֹר בְּהֵמָה׃ 12.33 וַתֶּחֱזַק מִצְרַיִם עַל־הָעָם לְמַהֵר לְשַׁלְּחָם מִן־הָאָרֶץ כִּי אָמְרוּ כֻּלָּנוּ מֵתִים׃ 12.36 וַיהוָה נָתַן אֶת־חֵן הָעָם בְּעֵינֵי מִצְרַיִם וַיַּשְׁאִלוּם וַיְנַצְּלוּ אֶת־מִצְרָיִם׃ 12.37 וַיִּסְעוּ בְנֵי־יִשְׂרָאֵל מֵרַעְמְסֵס סֻכֹּתָה כְּשֵׁשׁ־מֵאוֹת אֶלֶף רַגְלִי הַגְּבָרִים לְבַד מִטָּף׃ 12.39 וַיֹּאפוּ אֶת־הַבָּצֵק אֲשֶׁר הוֹצִיאוּ מִמִּצְרַיִם עֻגֹת מַצּוֹת כִּי לֹא חָמֵץ כִּי־גֹרְשׁוּ מִמִּצְרַיִם וְלֹא יָכְלוּ לְהִתְמַהְמֵהַּ וְגַם־צֵדָה לֹא־עָשׂוּ לָהֶם׃ 12.43 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאַהֲרֹן זֹאת חֻקַּת הַפָּסַח כָּל־בֶּן־נֵכָר לֹא־יֹאכַל בּוֹ׃ 12.44 וְכָל־עֶבֶד אִישׁ מִקְנַת־כָּסֶף וּמַלְתָּה אֹתוֹ אָז יֹאכַל בּוֹ׃ 12.45 תּוֹשָׁב וְשָׂכִיר לֹא־יֹאכַל־בּוֹ׃ 12.46 בְּבַיִת אֶחָד יֵאָכֵל לֹא־תוֹצִיא מִן־הַבַּיִת מִן־הַבָּשָׂר חוּצָה וְעֶצֶם לֹא תִשְׁבְּרוּ־בוֹ׃ 12.47 כָּל־עֲדַת יִשְׂרָאֵל יַעֲשׂוּ אֹתוֹ׃ 12.48 וְכִי־יָגוּר אִתְּךָ גֵּר וְעָשָׂה פֶסַח לַיהוָה הִמּוֹל לוֹ כָל־זָכָר וְאָז יִקְרַב לַעֲשֹׂתוֹ וְהָיָה כְּאֶזְרַח הָאָרֶץ וְכָל־עָרֵל לֹא־יֹאכַל בּוֹ׃ 12.49 תּוֹרָה אַחַת יִהְיֶה לָאֶזְרָח וְלַגֵּר הַגָּר בְּתוֹכְכֶם׃ 13.5 וְהָיָה כִי־יְבִיאֲךָ יְהוָה אֶל־אֶרֶץ הַכְּנַעֲנִי וְהַחִתִּי וְהָאֱמֹרִי וְהַחִוִּי וְהַיְבוּסִי אֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ לָתֶת לָךְ אֶרֶץ זָבַת חָלָב וּדְבָשׁ וְעָבַדְתָּ אֶת־הָעֲבֹדָה הַזֹּאת בַּחֹדֶשׁ הַזֶּה׃ 13.8 וְהִגַּדְתָּ לְבִנְךָ בַּיּוֹם הַהוּא לֵאמֹר בַּעֲבוּר זֶה עָשָׂה יְהוָה לִי בְּצֵאתִי מִמִּצְרָיִם׃ 13.9 וְהָיָה לְךָ לְאוֹת עַל־יָדְךָ וּלְזִכָּרוֹן בֵּין עֵינֶיךָ לְמַעַן תִּהְיֶה תּוֹרַת יְהוָה בְּפִיךָ כִּי בְּיָד חֲזָקָה הוֹצִאֲךָ יְהֹוָה מִמִּצְרָיִם׃ 13.11 וְהָיָה כִּי־יְבִאֲךָ יְהוָה אֶל־אֶרֶץ הַכְּנַעֲנִי כַּאֲשֶׁר נִשְׁבַּע לְךָ וְלַאֲבֹתֶיךָ וּנְתָנָהּ לָךְ׃ 13.14 וְהָיָה כִּי־יִשְׁאָלְךָ בִנְךָ מָחָר לֵאמֹר מַה־זֹּאת וְאָמַרְתָּ אֵלָיו בְּחֹזֶק יָד הוֹצִיאָנוּ יְהוָה מִמִּצְרַיִם מִבֵּית עֲבָדִים׃ 13.15 וַיְהִי כִּי־הִקְשָׁה פַרְעֹה לְשַׁלְּחֵנוּ וַיַּהֲרֹג יְהֹוָה כָּל־בְּכוֹר בְּאֶרֶץ מִצְרַיִם מִבְּכֹר אָדָם וְעַד־בְּכוֹר בְּהֵמָה עַל־כֵּן אֲנִי זֹבֵחַ לַיהוָה כָּל־פֶּטֶר רֶחֶם הַזְּכָרִים וְכָל־בְּכוֹר בָּנַי אֶפְדֶּה׃ 13.16 וְהָיָה לְאוֹת עַל־יָדְכָה וּלְטוֹטָפֹת בֵּין עֵינֶיךָ כִּי בְּחֹזֶק יָד הוֹצִיאָנוּ יְהוָה מִמִּצְרָיִם׃ 13.21 וַיהוָה הֹלֵךְ לִפְנֵיהֶם יוֹמָם בְּעַמּוּד עָנָן לַנְחֹתָם הַדֶּרֶךְ וְלַיְלָה בְּעַמּוּד אֵשׁ לְהָאִיר לָהֶם לָלֶכֶת יוֹמָם וָלָיְלָה׃ 13.22 לֹא־יָמִישׁ עַמּוּד הֶעָנָן יוֹמָם וְעַמּוּד הָאֵשׁ לָיְלָה לִפְנֵי הָעָם׃ 14.4 וְחִזַּקְתִּי אֶת־לֵב־פַּרְעֹה וְרָדַף אַחֲרֵיהֶם וְאִכָּבְדָה בְּפַרְעֹה וּבְכָל־חֵילוֹ וְיָדְעוּ מִצְרַיִם כִּי־אֲנִי יְהוָה וַיַּעֲשׂוּ־כֵן׃ 14.12 הֲלֹא־זֶה הַדָּבָר אֲשֶׁר דִּבַּרְנוּ אֵלֶיךָ בְמִצְרַיִם לֵאמֹר חֲדַל מִמֶּנּוּ וְנַעַבְדָה אֶת־מִצְרָיִם כִּי טוֹב לָנוּ עֲבֹד אֶת־מִצְרַיִם מִמֻּתֵנוּ בַּמִּדְבָּר׃ 14.16 וְאַתָּה הָרֵם אֶת־מַטְּךָ וּנְטֵה אֶת־יָדְךָ עַל־הַיָּם וּבְקָעֵהוּ וְיָבֹאוּ בְנֵי־יִשְׂרָאֵל בְּתוֹךְ הַיָּם בַּיַּבָּשָׁה׃ 14.18 וְיָדְעוּ מִצְרַיִם כִּי־אֲנִי יְהוָה בְּהִכָּבְדִי בְּפַרְעֹה בְּרִכְבּוֹ וּבְפָרָשָׁיו׃ 14.19 וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהֹלֵךְ לִפְנֵי מַחֲנֵה יִשְׂרָאֵל וַיֵּלֶךְ מֵאַחֲרֵיהֶם וַיִּסַּע עַמּוּד הֶעָנָן מִפְּנֵיהֶם וַיַּעֲמֹד מֵאַחֲרֵיהֶם׃ 14.21 וַיֵּט מֹשֶׁה אֶת־יָדוֹ עַל־הַיָּם וַיּוֹלֶךְ יְהוָה אֶת־הַיָּם בְּרוּחַ קָדִים עַזָּה כָּל־הַלַּיְלָה וַיָּשֶׂם אֶת־הַיָּם לֶחָרָבָה וַיִּבָּקְעוּ הַמָּיִם׃ 14.22 וַיָּבֹאוּ בְנֵי־יִשְׂרָאֵל בְּתוֹךְ הַיָּם בַּיַּבָּשָׁה וְהַמַּיִם לָהֶם חֹמָה מִימִינָם וּמִשְּׂמֹאלָם׃ 14.23 וַיִּרְדְּפוּ מִצְרַיִם וַיָּבֹאוּ אַחֲרֵיהֶם כֹּל סוּס פַּרְעֹה רִכְבּוֹ וּפָרָשָׁיו אֶל־תּוֹךְ הַיָּם׃ 14.24 וַיְהִי בְּאַשְׁמֹרֶת הַבֹּקֶר וַיַּשְׁקֵף יְהוָה אֶל־מַחֲנֵה מִצְרַיִם בְּעַמּוּד אֵשׁ וְעָנָן וַיָּהָם אֵת מַחֲנֵה מִצְרָיִם׃ 14.25 וַיָּסַר אֵת אֹפַן מַרְכְּבֹתָיו וַיְנַהֲגֵהוּ בִּכְבֵדֻת וַיֹּאמֶר מִצְרַיִם אָנוּסָה מִפְּנֵי יִשְׂרָאֵל כִּי יְהוָה נִלְחָם לָהֶם בְּמִצְרָיִם 14.31 וַיַּרְא יִשְׂרָאֵל אֶת־הַיָּד הַגְּדֹלָה אֲשֶׁר עָשָׂה יְהוָה בְּמִצְרַיִם וַיִּירְאוּ הָעָם אֶת־יְהוָה וַיַּאֲמִינוּ בַּיהוָה וּבְמֹשֶׁה עַבְדּוֹ׃ 15.1 אָז יָשִׁיר־מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת לַיהוָה וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃ 15.1 נָשַׁפְתָּ בְרוּחֲךָ כִּסָּמוֹ יָם צָלֲלוּ כַּעוֹפֶרֶת בְּמַיִם אַדִּירִים׃ 15.2 וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן אֶת־הַתֹּף בְּיָדָהּ וַתֵּצֶאןָ כָל־הַנָּשִׁים אַחֲרֶיהָ בְּתֻפִּים וּבִמְחֹלֹת׃ 15.2 עָזִּי וְזִמְרָת יָהּ וַיְהִי־לִי לִישׁוּעָה זֶה אֵלִי וְאַנְוֵהוּ אֱלֹהֵי אָבִי וַאֲרֹמְמֶנְהוּ׃ 15.3 יְהוָה אִישׁ מִלְחָמָה יְהוָה שְׁמוֹ׃ 15.4 מַרְכְּבֹת פַּרְעֹה וְחֵילוֹ יָרָה בַיָּם וּמִבְחַר שָׁלִשָׁיו טֻבְּעוּ בְיַם־סוּף׃ 15.5 תְּהֹמֹת יְכַסְיֻמוּ יָרְדוּ בִמְצוֹלֹת כְּמוֹ־אָבֶן׃ 15.6 יְמִינְךָ יְהוָה נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ יְהוָה תִּרְעַץ אוֹיֵב׃ 15.7 וּבְרֹב גְּאוֹנְךָ תַּהֲרֹס קָמֶיךָ תְּשַׁלַּח חֲרֹנְךָ יֹאכְלֵמוֹ כַּקַּשׁ׃ 15.8 וּבְרוּחַ אַפֶּיךָ נֶעֶרְמוּ מַיִם נִצְּבוּ כְמוֹ־נֵד נֹזְלִים קָפְאוּ תְהֹמֹת בְּלֶב־יָם׃ 15.9 אָמַר אוֹיֵב אֶרְדֹּף אַשִּׂיג אֲחַלֵּק שָׁלָל תִּמְלָאֵמוֹ נַפְשִׁי אָרִיק חַרְבִּי תּוֹרִישֵׁמוֹ יָדִי׃ 15.11 מִי־כָמֹכָה בָּאֵלִם יְהוָה מִי כָּמֹכָה נֶאְדָּר בַּקֹּדֶשׁ נוֹרָא תְהִלֹּת עֹשֵׂה פֶלֶא׃ 15.12 נָטִיתָ יְמִינְךָ תִּבְלָעֵמוֹ אָרֶץ׃ 15.13 נָחִיתָ בְחַסְדְּךָ עַם־זוּ גָּאָלְתָּ נֵהַלְתָּ בְעָזְּךָ אֶל־נְוֵה קָדְשֶׁךָ׃ 15.14 שָׁמְעוּ עַמִּים יִרְגָּזוּן חִיל אָחַז יֹשְׁבֵי פְּלָשֶׁת׃ 15.15 אָז נִבְהֲלוּ אַלּוּפֵי אֱדוֹם אֵילֵי מוֹאָב יֹאחֲזֵמוֹ רָעַד נָמֹגוּ כֹּל יֹשְׁבֵי כְנָעַן׃ 15.16 תִּפֹּל עֲלֵיהֶם אֵימָתָה וָפַחַד בִּגְדֹל זְרוֹעֲךָ יִדְּמוּ כָּאָבֶן עַד־יַעֲבֹר עַמְּךָ יְהוָה עַד־יַעֲבֹר עַם־זוּ קָנִיתָ׃ 15.17 תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃ 15.18 יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃ 15.19 כִּי בָא סוּס פַּרְעֹה בְּרִכְבּוֹ וּבְפָרָשָׁיו בַּיָּם וַיָּשֶׁב יְהוָה עֲלֵהֶם אֶת־מֵי הַיָּם וּבְנֵי יִשְׂרָאֵל הָלְכוּ בַיַּבָּשָׁה בְּתוֹךְ הַיָּם׃ 15.21 וַתַּעַן לָהֶם מִרְיָם שִׁירוּ לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃ 15.23 וַיָּבֹאוּ מָרָתָה וְלֹא יָכְלוּ לִשְׁתֹּת מַיִם מִמָּרָה כִּי מָרִים הֵם עַל־כֵּן קָרָא־שְׁמָהּ מָרָה׃ 15.24 וַיִּלֹּנוּ הָעָם עַל־מֹשֶׁה לֵּאמֹר מַה־נִּשְׁתֶּה׃ 15.25 וַיִּצְעַק אֶל־יְהוָה וַיּוֹרֵהוּ יְהוָה עֵץ וַיַּשְׁלֵךְ אֶל־הַמַּיִם וַיִּמְתְּקוּ הַמָּיִם שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט וְשָׁם נִסָּהוּ׃ 15.26 וַיֹּאמֶר אִם־שָׁמוֹעַ תִּשְׁמַע לְקוֹל יְהוָה אֱלֹהֶיךָ וְהַיָּשָׁר בְּעֵינָיו תַּעֲשֶׂה וְהַאֲזַנְתָּ לְמִצְוֺתָיו וְשָׁמַרְתָּ כָּל־חֻקָּיו כָּל־הַמַּחֲלָה אֲשֶׁר־שַׂמְתִּי בְמִצְרַיִם לֹא־אָשִׂים עָלֶיךָ כִּי אֲנִי יְהוָה רֹפְאֶךָ׃ 16.3 וַיִּשְׁבְּתוּ הָעָם בַּיּוֹם הַשְּׁבִעִי׃ 16.3 וַיֹּאמְרוּ אֲלֵהֶם בְּנֵי יִשְׂרָאֵל מִי־יִתֵּן מוּתֵנוּ בְיַד־יְהוָה בְּאֶרֶץ מִצְרַיִם בְּשִׁבְתֵּנוּ עַל־סִיר הַבָּשָׂר בְּאָכְלֵנוּ לֶחֶם לָשֹׂבַע כִּי־הוֹצֵאתֶם אֹתָנוּ אֶל־הַמִּדְבָּר הַזֶּה לְהָמִית אֶת־כָּל־הַקָּהָל הַזֶּה בָּרָעָב׃ 16.4 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן־הַשָּׁמָיִם וְיָצָא הָעָם וְלָקְטוּ דְּבַר־יוֹם בְּיוֹמוֹ לְמַעַן אֲנַסֶּנּוּ הֲיֵלֵךְ בְּתוֹרָתִי אִם־לֹא׃ 17.7 וַיִּקְרָא שֵׁם הַמָּקוֹם מַסָּה וּמְרִיבָה עַל־רִיב בְּנֵי יִשְׂרָאֵל וְעַל נַסֹּתָם אֶת־יְהוָה לֵאמֹר הֲיֵשׁ יְהוָה בְּקִרְבֵּנוּ אִם־אָיִן׃ 18.11 עַתָּה יָדַעְתִּי כִּי־גָדוֹל יְהוָה מִכָּל־הָאֱלֹהִים כִּי בַדָּבָר אֲשֶׁר זָדוּ עֲלֵיהֶם׃ 19.4 אַתֶּם רְאִיתֶם אֲשֶׁר עָשִׂיתִי לְמִצְרָיִם וָאֶשָּׂא אֶתְכֶם עַל־כַּנְפֵי נְשָׁרִים וָאָבִא אֶתְכֶם אֵלָי׃ 19.5 וְעַתָּה אִם־שָׁמוֹעַ תִּשְׁמְעוּ בְּקֹלִי וּשְׁמַרְתֶּם אֶת־בְּרִיתִי וִהְיִיתֶם לִי סְגֻלָּה מִכָּל־הָעַמִּים כִּי־לִי כָּל־הָאָרֶץ׃ 19.6 וְאַתֶּם תִּהְיוּ־לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר אֶל־בְּנֵי יִשְׂרָאֵל׃ 19.15 וַיֹּאמֶר אֶל־הָעָם הֱיוּ נְכֹנִים לִשְׁלֹשֶׁת יָמִים אַל־תִּגְּשׁוּ אֶל־אִשָּׁה׃ 19.18 וְהַר סִינַי עָשַׁן כֻּלּוֹ מִפְּנֵי אֲשֶׁר יָרַד עָלָיו יְהוָה בָּאֵשׁ וַיַּעַל עֲשָׁנוֹ כְּעֶשֶׁן הַכִּבְשָׁן וַיֶּחֱרַד כָּל־הָהָר מְאֹד׃ 19.19 וַיְהִי קוֹל הַשּׁוֹפָר הוֹלֵךְ וְחָזֵק מְאֹד מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל׃ 20.1 וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיהוָה אֱלֹהֶיךָ לֹא־תַעֲשֶׂה כָל־מְלָאכָה אַתָּה וּבִנְךָ־וּבִתֶּךָ עַבְדְּךָ וַאֲמָתְךָ וּבְהֶמְתֶּךָ וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ 20.1 וַיְדַבֵּר אֱלֹהִים אֵת כָּל־הַדְּבָרִים הָאֵלֶּה לֵאמֹר׃ 20.2 אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 20.2 לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם׃ 20.18 וַיַּעֲמֹד הָעָם מֵרָחֹק וּמֹשֶׁה נִגַּשׁ אֶל־הָעֲרָפֶל אֲשֶׁר־שָׁם הָאֱלֹהִים׃ 20.19 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה כֹּה תֹאמַר אֶל־בְּנֵי יִשְׂרָאֵל אַתֶּם רְאִיתֶם כִּי מִן־הַשָּׁמַיִם דִּבַּרְתִּי עִמָּכֶם׃ 20.22 וְאִם־מִזְבַּח אֲבָנִים תַּעֲשֶׂה־לִּי לֹא־תִבְנֶה אֶתְהֶן גָּזִית כִּי חַרְבְּךָ הֵנַפְתָּ עָלֶיהָ וַתְּחַלְלֶהָ׃ 23.17 שָׁלֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כָּל־זְכוּרְךָ אֶל־פְּנֵי הָאָדֹן יְהוָה׃ 23.21 הִשָּׁמֶר מִפָּנָיו וּשְׁמַע בְּקֹלוֹ אַל־תַּמֵּר בּוֹ כִּי לֹא יִשָּׂא לְפִשְׁעֲכֶם כִּי שְׁמִי בְּקִרְבּוֹ׃ 24.1 וְאֶל־מֹשֶׁה אָמַר עֲלֵה אֶל־יְהוָה אַתָּה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל וְהִשְׁתַּחֲוִיתֶם מֵרָחֹק׃ 24.1 וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל וְתַחַת רַגְלָיו כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר וּכְעֶצֶם הַשָּׁמַיִם לָטֹהַר׃ 24.3 וַיָּבֹא מֹשֶׁה וַיְסַפֵּר לָעָם אֵת כָּל־דִּבְרֵי יְהוָה וְאֵת כָּל־הַמִּשְׁפָּטִים וַיַּעַן כָּל־הָעָם קוֹל אֶחָד וַיֹּאמְרוּ כָּל־הַדְּבָרִים אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה׃ 24.4 וַיִּכְתֹּב מֹשֶׁה אֵת כָּל־דִּבְרֵי יְהוָה וַיַּשְׁכֵּם בַּבֹּקֶר וַיִּבֶן מִזְבֵּחַ תַּחַת הָהָר וּשְׁתֵּים עֶשְׂרֵה מַצֵּבָה לִשְׁנֵים עָשָׂר שִׁבְטֵי יִשְׂרָאֵל׃ 24.5 וַיִּשְׁלַח אֶת־נַעֲרֵי בְּנֵי יִשְׂרָאֵל וַיַּעֲלוּ עֹלֹת וַיִּזְבְּחוּ זְבָחִים שְׁלָמִים לַיהוָה פָּרִים׃ 24.6 וַיִּקַּח מֹשֶׁה חֲצִי הַדָּם וַיָּשֶׂם בָּאַגָּנֹת וַחֲצִי הַדָּם זָרַק עַל־הַמִּזְבֵּחַ׃ 24.7 וַיִּקַּח סֵפֶר הַבְּרִית וַיִּקְרָא בְּאָזְנֵי הָעָם וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וְנִשְׁמָע׃ 24.8 וַיִּקַּח מֹשֶׁה אֶת־הַדָּם וַיִּזְרֹק עַל־הָעָם וַיֹּאמֶר הִנֵּה דַם־הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם עַל כָּל־הַדְּבָרִים הָאֵלֶּה׃ 24.16 וַיִּשְׁכֹּן כְּבוֹד־יְהוָה עַל־הַר סִינַי וַיְכַסֵּהוּ הֶעָנָן שֵׁשֶׁת יָמִים וַיִּקְרָא אֶל־מֹשֶׁה בַּיּוֹם הַשְּׁבִיעִי מִתּוֹךְ הֶעָנָן׃ 24.17 וּמַרְאֵה כְּבוֹד יְהוָה כְּאֵשׁ אֹכֶלֶת בְּרֹאשׁ הָהָר לְעֵינֵי בְּנֵי יִשְׂרָאֵל׃ 32.13 זְכֹר לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל עֲבָדֶיךָ אֲשֶׁר נִשְׁבַּעְתָּ לָהֶם בָּךְ וַתְּדַבֵּר אֲלֵהֶם אַרְבֶּה אֶת־זַרְעֲכֶם כְּכוֹכְבֵי הַשָּׁמָיִם וְכָל־הָאָרֶץ הַזֹּאת אֲשֶׁר אָמַרְתִּי אֶתֵּן לְזַרְעֲכֶם וְנָחֲלוּ לְעֹלָם׃ 33.21 וַיֹּאמֶר יְהוָה הִנֵּה מָקוֹם אִתִּי וְנִצַּבְתָּ עַל־הַצּוּר׃ 33.22 וְהָיָה בַּעֲבֹר כְּבֹדִי וְשַׂמְתִּיךָ בְּנִקְרַת הַצּוּר וְשַׂכֹּתִי כַפִּי עָלֶיךָ עַד־עָבְרִי׃ 33.23 וַהֲסִרֹתִי אֶת־כַּפִּי וְרָאִיתָ אֶת־אֲחֹרָי וּפָנַי לֹא יֵרָאוּ׃ 40.12 וְהִקְרַבְתָּ אֶת־אַהֲרֹן וְאֶת־בָּנָיו אֶל־פֶּתַח אֹהֶל מוֹעֵד וְרָחַצְתָּ אֹתָם בַּמָּיִם׃ 40.13 וְהִלְבַּשְׁתָּ אֶת־אַהֲרֹן אֵת בִּגְדֵי הַקֹּדֶשׁ וּמָשַׁחְתָּ אֹתוֹ וְקִדַּשְׁתָּ אֹתוֹ וְכִהֵן לִי׃ 40.15 וּמָשַׁחְתָּ אֹתָם כַּאֲשֶׁר מָשַׁחְתָּ אֶת־אֲבִיהֶם וְכִהֲנוּ לִי וְהָיְתָה לִהְיֹת לָהֶם מָשְׁחָתָם לִכְהֻנַּת עוֹלָם לְדֹרֹתָם׃ 40.34 וַיְכַס הֶעָנָן אֶת־אֹהֶל מוֹעֵד וּכְבוֹד יְהוָה מָלֵא אֶת־הַמִּשְׁכָּן׃ 40.35 וְלֹא־יָכֹל מֹשֶׁה לָבוֹא אֶל־אֹהֶל מוֹעֵד כִּי־שָׁכַן עָלָיו הֶעָנָן וּכְבוֹד יְהוָה מָלֵא אֶת־הַמִּשְׁכָּן׃ ' None||1.8 Now there arose a new king over Egypt, who knew not Joseph. 1.9 And he said unto his people: ‘Behold, the people of the children of Israel are too many and too mighty for us; 1.10 come, let us deal wisely with them, lest they multiply, and it come to pass, that, when there befalleth us any war, they also join themselves unto our enemies, and fight against us, and get them up out of the land.’ 1.14 And they made their lives bitter with hard service, in mortar and in brick, and in all manner of service in the field; in all their service, wherein they made them serve with rigour. 1.15 And the king of Egypt spoke to the Hebrew midwives, of whom the name of the one was Shiphrah, and the name of the other Puah; 2.11 And it came to pass in those days, when Moses was grown up, that he went out unto his brethren, and looked on their burdens; and he saw an Egyptian smiting a Hebrew, one of his brethren. 2.23 And it came to pass in the course of those many days that the king of Egypt died; and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage. 2.24 And God heard their groaning, and God remembered His covet with Abraham, with Isaac, and with Jacob. 3.2 And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush; and he looked, and, behold, the bush burned with fire, and the bush was not consumed. 3.3 And Moses said: ‘I will turn aside now, and see this great sight, why the bush is not burnt.’ 3.5 And He said: ‘Draw not nigh hither; put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.’ 3.8 and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite. 3.9 And now, behold, the cry of the children of Israel is come unto Me; moreover I have seen the oppression wherewith the Egyptians oppress them. 3.15 And God said moreover unto Moses: ‘Thus shalt thou say unto the children of Israel: The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you; this is My name for ever, and this is My memorial unto all generations. 3.17 And I have said: I will bring you up out of the affliction of Egypt unto the land of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite, unto a land flowing with milk and honey. 4.22 And thou shalt say unto Pharaoh: Thus saith the LORD: Israel is My son, My first-born. 6.6 Wherefore say unto the children of Israel: I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage, and I will redeem you with an outstretched arm, and with great judgments; 6.8 And I will bring you in unto the land, concerning which I lifted up My hand to give it to Abraham, to Isaac, and to Jacob; and I will give it you for a heritage: I am the LORD.’ 7.1 And the LORD said unto Moses: ‘See, I have set thee in God’s stead to Pharaoh; and Aaron thy brother shall be thy prophet. 7.5 And the Egyptians shall know that I am the LORD, when I stretch forth My hand upon Egypt, and bring out the children of Israel from among them.’ 7.9 ’When Pharaoh shall speak unto you, saying: Show a wonder for you; then thou shalt say unto Aaron: Take thy rod, and cast it down before Pharaoh, that it become a serpent.’ 7.10 And Moses and Aaron went in unto Pharaoh, and they did so, as the LORD had commanded; and Aaron cast down his rod before Pharaoh and before his servants, and it became a serpent. 7.11 Then Pharaoh also called for the wise men and the sorcerers; and they also, the magicians of Egypt, did in like manner with their secret arts. 7.13 And Pharaoh’s heart was hardened, and he hearkened not unto them; as the LORD had spoken. 7.16 And thou shalt say unto him: The LORD, the God of the Hebrews, hath sent me unto thee, saying: Let My people go, that they may serve Me in the wilderness; and, behold, hitherto thou hast not hearkened; 7.20 And Moses and Aaron did so, as the LORD commanded; and he lifted up the rod, and smote the waters that were in the river, in the sight of Pharaoh, and in the sight of his servants; and all the waters that were in the river were turned to blood. 7.21 And the fish that were in the river died; and the river became foul, and the Egyptians could not drink water from the river; and the blood was throughout all the land of Egypt. 8.19 And I will put a division between My people and thy people—by to-morrow shall this sign be.’' 10.22 And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days; 10.27 But the LORD hardened Pharaoh’s heart, and he would not let them go. 10.28 And Pharaoh said unto him: ‘Get thee from me, take heed to thyself, see my face no more; for in the day thou seest my face thou shalt die.’ 12.8 And they shall eat the flesh in that night, roast with fire, and unleavened bread; with bitter herbs they shall eat it. 12.11 And thus shall ye eat it: with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste—it is the LORD’s passover. 12.13 And the blood shall be to you for a token upon the houses where ye are; and when I see the blood, I will pass over you, and there shall no plague be upon you to destroy you, when I smite the land of Egypt. 12.23 For the LORD will pass through to smite the Egyptians; and when He seeth the blood upon the lintel, and on the two side-posts, the LORD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you. 12.26 And it shall come to pass, when your children shall say unto you: What mean ye by this service? 12.27 that ye shall say: It is the sacrifice of the LORD’s passover, for that He passed over the houses of the children of Israel in Egypt, when He smote the Egyptians, and delivered our houses.’ And the people bowed the head and worshipped. 12.29 And it came to pass at midnight, that the LORD smote all the firstborn in the land of Egypt, from the first-born of Pharaoh that sat on his throne unto the first-born of the captive that was in the dungeon; and all the first-born of cattle. 12.33 And the Egyptians were urgent upon the people, to send them out of the land in haste; for they said: ‘We are all dead men.’ 12.36 And the LORD gave the people favour in the sight of the Egyptians, so that they let them have what they asked. And they despoiled the Egyptians. 12.37 And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, beside children. 12.39 And they baked unleavened cakes of the dough which they brought forth out of Egypt, for it was not leavened; because they were thrust out of Egypt, and could not tarry, neither had they prepared for themselves any victual. 12.40 Now the time that the children of Israel dwelt in Egypt was four hundred and thirty years. 12.43 And the LORD said unto Moses and Aaron: ‘This is the ordice of the passover: there shall no alien eat thereof; 12.44 but every man’s servant that is bought for money, when thou hast circumcised him, then shall he eat thereof. 12.45 A sojourner and a hired servant shall not eat thereof. 12.46 In one house shall it be eaten; thou shalt not carry forth aught of the flesh abroad out of the house; neither shall ye break a bone thereof. 12.47 All the congregation of Israel shall keep it. 12.48 And when a stranger shall sojourn with thee, and will keep the passover to the LORD, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land; but no uncircumcised person shall eat thereof. 12.49 One law shall be to him that is homeborn, and unto the stranger that sojourneth among you.’ 13.5 And it shall be when the LORD shall bring thee into the land of the Canaanite, and the Hittite, and the Amorite, and the Hivite, and the Jebusite, which He swore unto thy fathers to give thee, a land flowing with milk and honey, that thou shalt keep this service in this month. 13.8 And thou shalt tell thy son in that day, saying: It is because of that which the LORD did for me when I came forth out of Egypt. 13.9 And it shall be for a sign unto thee upon thy hand, and for a memorial between thine eyes, that the law of the LORD may be in thy mouth; for with a strong hand hath the LORD brought thee out of Egypt. 13.10 Thou shalt therefore keep this ordice in its season from year to year. 13.11 And it shall be when the LORD shall bring thee into the land of the Canaanite, as He swore unto thee and to thy fathers, and shall give it thee, 13.14 And it shall be when thy son asketh thee in time to come, saying: What is this? that thou shalt say unto him: By strength of hand the LORD brought us out from Egypt, from the house of bondage; 13.15 and it came to pass, when Pharaoh would hardly let us go that the LORD slew all the firstborn in the land of Egypt, both the first-born of man, and the first-born of beast; therefore I sacrifice to the LORD all that openeth the womb, being males; but all the first-born of my sons I redeem. 13.16 And it shall be for a sign upon thy hand, and for frontlets between your eyes; for by strength of hand the LORD brought us forth out of Egypt.’ 13.21 And the LORD went before them by day in a pillar of cloud, to lead them the way; and by night in a pillar of fire, to give them light; that they might go by day and by night: 13.22 the pillar of cloud by day, and the pillar of fire by night, departed not from before the people. 14.4 And I will harden Pharaoh’s heart, and he shall follow after them; and I will get Me honour upon Pharaoh, and upon all his host; and the Egyptians shall know that I am the LORD.’ And they did so. 14.12 Is not this the word that we spoke unto thee in Egypt, saying: Let us alone, that we may serve the Egyptians? For it were better for us to serve the Egyptians, than that we should die in the wilderness.’ 14.16 And lift thou up thy rod, and stretch out thy hand over the sea, and divide it; and the children of Israel shall go into the midst of the sea on dry ground. 14.18 And the Egyptians shall know that I am the LORD, when I have gotten Me honour upon Pharaoh, upon his chariots, and upon his horsemen.’ 14.19 And the angel of God, who went before the camp of Israel, removed and went behind them; and the pillar of cloud removed from before them, and stood behind them; 14.21 And Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all the night, and made the sea dry land, and the waters were divided. 14.22 And the children of Israel went into the midst of the sea upon the dry ground; and the waters were a wall unto them on their right hand, and on their left. 14.23 And the Egyptians pursued, and went in after them into the midst of the sea, all Pharaoh’s horses, his chariots, and his horsemen. 14.24 And it came to pass in the morning watch, that the LORD looked forth upon the host of the Egyptians through the pillar of fire and of cloud, and discomfited the host of the Egyptians. 14.25 And He took off their chariot wheels, and made them to drive heavily; so that the Egyptians said: ‘Let us flee from the face of Israel; for the LORD fighteth for them against the Egyptians.’ 14.30 Thus the LORD saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea-shore. 14.31 And Israel saw the great work which the LORD did upon the Egyptians, and the people feared the LORD; and they believed in the LORD, and in His servant Moses. 15.1 Then sang Moses and the children of Israel this song unto the LORD, and spoke, saying: I will sing unto the LORD, for He is highly exalted; The horse and his rider hath He thrown into the sea. 15.2 The LORD is my strength and song, And He is become my salvation; This is my God, and I will glorify Him; My father’s God, and I will exalt Him. 15.3 The LORD is a man of war, The LORD is His name. 15.4 Pharaoh’s chariots and his host hath He cast into the sea, And his chosen captains are sunk in the Red Sea. 15.5 The deeps cover them— They went down into the depths like a stone. 15.6 Thy right hand, O LORD, glorious in power, Thy right hand, O LORD, dasheth in pieces the enemy. 15.7 And in the greatness of Thine excellency Thou overthrowest them that rise up against Thee; Thou sendest forth Thy wrath, it consumeth them as stubble. 15.8 And with the blast of Thy nostrils the waters were piled up— The floods stood upright as a heap; The deeps were congealed in the heart of the sea. 15.9 The enemy said: ‘I will pursue, I will overtake, I will divide the spoil; My lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.’ 15.10 Thou didst blow with Thy wind, the sea covered them; They sank as lead in the mighty waters. 15.11 Who is like unto Thee, O LORD, among the mighty? Who is like unto Thee, glorious in holiness, Fearful in praises, doing wonders? 15.12 Thou stretchedst out Thy right hand— The earth swallowed them. 15.13 Thou in Thy love hast led the people that Thou hast redeemed; Thou hast guided them in Thy strength to Thy holy habitation. 15.14 The peoples have heard, they tremble; Pangs have taken hold on the inhabitants of Philistia. 15.15 Then were the chiefs of Edom affrighted; The mighty men of Moab, trembling taketh hold upon them; All the inhabitants of Canaan are melted away. 15.16 Terror and dread falleth upon them; By the greatness of Thine arm they are as still as a stone; Till Thy people pass over, O LORD, Till the people pass over that Thou hast gotten. 15.17 Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established. 15.18 The LORD shall reign for ever and ever. 15.19 For the horses of Pharaoh went in with his chariots and with his horsemen into the sea, and the LORD brought back the waters of the sea upon them; but the children of Israel walked on dry land in the midst of the sea. 15.20 And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances. 15.21 And Miriam sang unto them: Sing ye to the LORD, for He is highly exalted: The horse and his rider hath He thrown into the sea. 15.23 And when they came to Marah, they could not drink of the waters of Marah, for they were bitter. Therefore the name of it was called Marah. 15.24 And the people murmured against Moses, saying: ‘What shall we drink?’ 15.25 And he cried unto the LORD; and the LORD showed him a tree, and he cast it into the waters, and the waters were made sweet. There He made for them a statute and an ordice, and there He proved them; 15.26 and He said: ‘If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in His eyes, and wilt give ear to His commandments, and keep all His statutes, I will put none of the diseases upon thee, which I have put upon the Egyptians; for I am the LORD that healeth thee.’ 16.3 and the children of Israel said unto them: ‘Would that we had died by the hand of the LORD in the land of Egypt, when we sat by the flesh-pots, when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger.’ 16.4 Then said the LORD unto Moses: ‘Behold, I will cause to rain bread from heaven for you; and the people shall go out and gather a day’s portion every day, that I may prove them, whether they will walk in My law, or not. 17.7 And the name of the place was called Massah, and Meribah, because of the striving of the children of Israel, and because they tried the LORD, saying: ‘Is the LORD among us, or not?’ 18.10 And Jethro said: ‘Blessed be the LORD, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh; who hath delivered the people from under the hand of the Egyptians. 18.11 Now I know that the LORD is greater than all gods; yea, for that they dealt proudly against them.’ 19.4 Ye have seen what I did unto the Egyptians, and how I bore you on eagles’wings, and brought you unto Myself. 19.5 Now therefore, if ye will hearken unto My voice indeed, and keep My covet, then ye shall be Mine own treasure from among all peoples; for all the earth is Mine; 19.6 and ye shall be unto Me a kingdom of priests, and a holy nation. These are the words which thou shalt speak unto the children of Israel.’ 19.15 And he said unto the people: ‘Be ready against the third day; come not near a woman.’ 19.18 Now mount Sinai was altogether on smoke, because the LORD descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. 19.19 And when the voice of the horn waxed louder and louder, Moses spoke, and God answered him by a voice. 20.1 And God spoke all these words, saying: 20.2 I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage. 20.18 And the people stood afar off; but Moses drew near unto the thick darkness where God was. 20.19 And the LORD said unto Moses: Thus thou shalt say unto the children of Israel: Ye yourselves have seen that I have talked with you from heaven. 20.20 Ye shall not make with Me—gods of silver, or gods of gold, ye shall not make unto you. 20.22 And if thou make Me an altar of stone, thou shalt not build it of hewn stones; for if thou lift up thy tool upon it, thou hast profaned it. 23.17 Three times in the year all thy males shall appear before the Lord GOD. 23.20 Behold, I send an angel before thee, to keep thee by the way, and to bring thee into the place which I have prepared. 23.21 Take heed of him, and hearken unto his voice; be not rebellious against him; for he will not pardon your transgression; for My name is in him. 24.1 And unto Moses He said: ‘Come up unto the LORD, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off; 24.3 And Moses came and told the people all the words of the LORD, and all the ordices; and all the people answered with one voice, and said: ‘All the words which the Lord hath spoken will we do.’ 24.4 And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the mount, and twelve pillars, according to the twelve tribes of Israel. 24.5 And he sent the young men of the children of Israel, who offered burnt-offerings, and sacrificed peace-offerings of oxen unto the LORD. 24.6 And Moses took half of the blood, and put it in basins; and half of the blood he dashed against the altar. 24.7 And he took the book of the covet, and read in the hearing of the people; and they said: ‘All that the LORD hath spoken will we do, and obey.’ 24.8 And Moses took the blood, and sprinkled it on the people, and said: ‘Behold the blood of the covet, which the LORD hath made with you in agreement with all these words.’ 24.10 and they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness. 24.16 And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days; and the seventh day He called unto Moses out of the midst of the cloud. 24.17 And the appearance of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel. 32.13 Remember Abraham, Isaac, and Israel, Thy servants, to whom Thou didst swear by Thine own self, and saidst unto them: I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.’ 33.21 And the LORD said: ‘Behold, there is a place by Me, and thou shalt stand upon the rock. 33.22 And it shall come to pass, while My glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with My hand until I have passed by. 33.23 And I will take away My hand, and thou shalt see My back; but My face shall not be seen.’ 40.12 And thou shalt bring Aaron and his sons unto the door of the tent of meeting, and shalt wash them with water. 40.13 And thou shalt put upon Aaron the holy garments; and thou shalt anoint him, and sanctify him, that he may minister unto Me in the priest’s office. 40.15 And thou shalt anoint them, as thou didst anoint their father, that they may minister unto Me in the priest’s office; and their anointing shall be to them for an everlasting priesthood throughout their generations.’ 40.34 Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle. 40.35 And Moses was not able to enter into the tent of meeting, because the cloud abode thereon, and the glory of the LORD filled the tabernacle.— ' None|
|5. Hebrew Bible, Genesis, 1.2, 7.11, 9.20-9.21, 12.10, 12.16, 14.23, 15.13, 15.18, 39.10, 50.20 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Exodus • Exodus from Egypt, • Exodus traditions • Exodus traditions, in 4QDibHam • Exodus, Exodus, Book of • Leviathan, and Exodus • New exodus • Pharaoh (of Exodus) • Philo of Alexandria, exegesis of Exodus • Questions and Answers on Genesis and Exodus • Questions and Answers on Genesis and Exodus (QGE) • Questions and Answers on Genesis and Exodus (QGE), parallels between De Abrahamo and • exile, captivity, and return, Exodus, story of • exodus • inauguration of the Tabernacle, In Exodus • plague, in Exodus from Egypt (Exodus)
Found in books: Allison (2018), 4 Baruch, 254; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 294; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 33, 76; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 75; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 150, 151; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 201; Ganzel and Holtz (2020), Contextualizing Jewish Temples, 87, 88, 89, 92; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 1, 2, 4; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 18, 86; Gera (2014), Judith, 49, 136, 207, 208, 210, 309, 319, 427; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 83; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 45; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 21, 49, 50; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 29; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 33, 93, 96, 151, 162, 201; Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 59; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 103, 267
1.2 וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃
1.2 וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃
7.11 בִּשְׁנַת שֵׁשׁ־מֵאוֹת שָׁנָה לְחַיֵּי־נֹחַ בַּחֹדֶשׁ הַשֵּׁנִי בְּשִׁבְעָה־עָשָׂר יוֹם לַחֹדֶשׁ בַּיּוֹם הַזֶּה נִבְקְעוּ כָּל־מַעְיְנֹת תְּהוֹם רַבָּה וַאֲרֻבֹּת הַשָּׁמַיִם נִפְתָּחוּ׃' '9.21 וַיֵּשְׁתְּ מִן־הַיַּיִן וַיִּשְׁכָּר וַיִּתְגַּל בְּתוֹךְ אָהֳלֹה׃
12.16 וּלְאַבְרָם הֵיטִיב בַּעֲבוּרָהּ וַיְהִי־לוֹ צֹאן־וּבָקָר וַחֲמֹרִים וַעֲבָדִים וּשְׁפָחֹת וַאֲתֹנֹת וּגְמַלִּים׃
14.23 אִם־מִחוּט וְעַד שְׂרוֹךְ־נַעַל וְאִם־אֶקַּח מִכָּל־אֲשֶׁר־לָךְ וְלֹא תֹאמַר אֲנִי הֶעֱשַׁרְתִּי אֶת־אַבְרָם׃
15.13 וַיֹּאמֶר לְאַבְרָם יָדֹעַ תֵּדַע כִּי־גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה׃
15.18 בַּיּוֹם הַהוּא כָּרַת יְהוָה אֶת־אַבְרָם בְּרִית לֵאמֹר לְזַרְעֲךָ נָתַתִּי אֶת־הָאָרֶץ הַזֹּאת מִנְּהַר מִצְרַיִם עַד־הַנָּהָר הַגָּדֹל נְהַר־פְּרָת׃'' None
1.2 Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters.
7.11 In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month, on the same day were all the fountains of the great deep broken up, and the windows of heaven were opened.
9.20 And Noah, the man of the land, began and planted a vineyard. 9.21 And he drank of the wine, and was drunken; and he was uncovered within his tent.
12.10 And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land.
12.16 And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels.
14.23 that I will not take a thread nor a shoe-latchet nor aught that is thine, lest thou shouldest say: I have made Abram rich;
15.13 And He said unto Abram: ‘Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years;
15.18 In that day the LORD made a covet with Abram, saying: ‘Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates;
39.10 And it came to pass, as she spoke to Joseph day by day, that he hearkened not unto her, to lie by her, or to be with her.
50.20 And as for you, ye meant evil against me; but God meant it for good, to bring to pass, as it is this day, to save much people alive.' ' None
|6. Hebrew Bible, Hosea, 2.9, 2.11, 2.16-2.17 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Exodus • exodus • exodus,
Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 4; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 258; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 157
2.9 וְרִדְּפָה אֶת־מְאַהֲבֶיהָ וְלֹא־תַשִּׂיג אֹתָם וּבִקְשָׁתַם וְלֹא תִמְצָא וְאָמְרָה אֵלְכָה וְאָשׁוּבָה אֶל־אִישִׁי הָרִאשׁוֹן כִּי טוֹב לִי אָז מֵעָתָּה׃
2.11 לָכֵן אָשׁוּב וְלָקַחְתִּי דְגָנִי בְּעִתּוֹ וְתִירוֹשִׁי בְּמוֹעֲדוֹ וְהִצַּלְתִּי צַמְרִי וּפִשְׁתִּי לְכַסּוֹת אֶת־עֶרְוָתָהּ׃
2.16 לָכֵן הִנֵּה אָנֹכִי מְפַתֶּיהָ וְהֹלַכְתִּיהָ הַמִּדְבָּר וְדִבַּרְתִּי עַל לִבָּהּ׃ 2.17 וְנָתַתִּי לָהּ אֶת־כְּרָמֶיהָ מִשָּׁם וְאֶת־עֵמֶק עָכוֹר לְפֶתַח תִּקְוָה וְעָנְתָה שָּׁמָּה כִּימֵי נְעוּרֶיהָ וִּכְיוֹם עֲלֹתָהּ מֵאֶרֶץ־מִצְרָיִם׃'' None
2.9 And she shall run after her lovers, but she shall not overtake them, And she shall seek them, but shall not find them; Then shall she say: ‘I will go and return to my first husband; For then was it better with me than now.’
2.11 Therefore will I take back My corn in the time thereof, And My wine in the season thereof, And will snatch away My wool and My flax Given to cover her nakedness.
2.16 Therefore, behold, I will allure her, And bring her into the wilderness, And speak tenderly unto her. 2.17 And I will give her her vineyards from thence, And the valley of Achor for a door of hope; And she shall respond there, as in the days of her youth, And as in the day when she came up out of the land of Egypt.'' None
|7. Hebrew Bible, Leviticus, 1.1, 8.10, 19.19, 23.33-23.43 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Exodus • Exodus traditions • New exodus • exodus • exodus, • inauguration of the Tabernacle, In Exodus
Found in books: Allison (2018), 4 Baruch, 301; Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 192; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 354; Ganzel and Holtz (2020), Contextualizing Jewish Temples, 85, 89, 92, 93, 94, 95, 96, 97, 98, 99, 102; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 28, 52, 73, 76, 77, 84, 239, 240, 241, 242, 248, 251, 270, 310; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 181; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 27, 32, 38
1.1 וְאִם־מִן־הַצֹּאן קָרְבָּנוֹ מִן־הַכְּשָׂבִים אוֹ מִן־הָעִזִּים לְעֹלָה זָכָר תָּמִים יַקְרִיבֶנּוּ׃
1.1 וַיִּקְרָא אֶל־מֹשֶׁה וַיְדַבֵּר יְהוָה אֵלָיו מֵאֹהֶל מוֹעֵד לֵאמֹר׃
19.19 אֶת־חֻקֹּתַי תִּשְׁמֹרוּ בְּהֶמְתְּךָ לֹא־תַרְבִּיעַ כִּלְאַיִם שָׂדְךָ לֹא־תִזְרַע כִּלְאָיִם וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז לֹא יַעֲלֶה עָלֶיךָ׃
23.33 וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 23.34 דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר בַּחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַשְּׁבִיעִי הַזֶּה חַג הַסֻּכּוֹת שִׁבְעַת יָמִים לַיהֹוָה׃ 23.35 בַּיּוֹם הָרִאשׁוֹן מִקְרָא־קֹדֶשׁ כָּל־מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ׃ 23.36 שִׁבְעַת יָמִים תַּקְרִיבוּ אִשֶּׁה לַיהוָה בַּיּוֹם הַשְּׁמִינִי מִקְרָא־קֹדֶשׁ יִהְיֶה לָכֶם וְהִקְרַבְתֶּם אִשֶּׁה לַיהוָה עֲצֶרֶת הִוא כָּל־מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ׃ 23.37 אֵלֶּה מוֹעֲדֵי יְהוָה אֲשֶׁר־תִּקְרְאוּ אֹתָם מִקְרָאֵי קֹדֶשׁ לְהַקְרִיב אִשֶּׁה לַיהוָה עֹלָה וּמִנְחָה זֶבַח וּנְסָכִים דְּבַר־יוֹם בְּיוֹמוֹ׃ 23.38 מִלְּבַד שַׁבְּתֹת יְּהוָה וּמִלְּבַד מַתְּנוֹתֵיכֶם וּמִלְּבַד כָּל־נִדְרֵיכֶם וּמִלְּבַד כָּל־נִדְבוֹתֵיכֶם אֲשֶׁר תִּתְּנוּ לַיהוָה׃ 23.39 אַךְ בַּחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַשְּׁבִיעִי בְּאָסְפְּכֶם אֶת־תְּבוּאַת הָאָרֶץ תָּחֹגּוּ אֶת־חַג־יְהוָה שִׁבְעַת יָמִים בַּיּוֹם הָרִאשׁוֹן שַׁבָּתוֹן וּבַיּוֹם הַשְּׁמִינִי שַׁבָּתוֹן׃' '23.41 וְחַגֹּתֶם אֹתוֹ חַג לַיהוָה שִׁבְעַת יָמִים בַּשָּׁנָה חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם בַּחֹדֶשׁ הַשְּׁבִיעִי תָּחֹגּוּ אֹתוֹ׃ 23.42 בַּסֻּכֹּת תֵּשְׁבוּ שִׁבְעַת יָמִים כָּל־הָאֶזְרָח בְּיִשְׂרָאֵל יֵשְׁבוּ בַּסֻּכֹּת׃ 23.43 לְמַעַן יֵדְעוּ דֹרֹתֵיכֶם כִּי בַסֻּכּוֹת הוֹשַׁבְתִּי אֶת־בְּנֵי יִשְׂרָאֵל בְּהוֹצִיאִי אוֹתָם מֵאֶרֶץ מִצְרָיִם אֲנִי יְהוָה אֱלֹהֵיכֶם׃'' None
1.1 And the LORD called unto Moses, and spoke unto him out of the tent of meeting, saying:
19.19 Ye shall keep My statutes. Thou shalt not let thy cattle gender with a diverse kind; thou shalt not sow thy field with two kinds of seed; neither shall there come upon thee a garment of two kinds of stuff mingled together.
23.33 And the LORD spoke unto Moses, saying: 23.34 Speak unto the children of Israel, saying: On the fifteenth day of this seventh month is the feast of tabernacles for seven days unto the LORD. 23.35 On the first day shall be a holy convocation; ye shall do no manner of servile work. 23.36 Seven days ye shall bring an offering made by fire unto the LORD; on the eighth day shall be a holy convocation unto you; and ye shall bring an offering made by fire unto the LORD; it is a day of solemn assembly; ye shall do no manner of servile work. 23.37 These are the appointed seasons of the LORD, which ye shall proclaim to be holy convocations, to bring an offering made by fire unto the LORD, a burnt-offering, and a meal-offering, a sacrifice, and drink-offerings, each on its own day; 23.38 beside the sabbaths of the LORD, and beside your gifts, and beside all your vows, and beside all your freewill-offerings, which ye give unto the LORD. 23.39 Howbeit on the fifteenth day of the seventh month, when ye have gathered in the fruits of the land, ye shall keep the feast of the LORD seven days; on the first day shall be a solemn rest, and on the eighth day shall be a solemn rest. 23.40 And ye shall take you on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook, and ye shall rejoice before the LORD your God seven days. 23.41 And ye shall keep it a feast unto the LORD seven days in the year; it is a statute for ever in your generations; ye shall keep it in the seventh month. 23.42 Ye shall dwell in booths seven days; all that are home-born in Israel shall dwell in booths; 23.43 that your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am the LORD your God.' ' None
|8. Hebrew Bible, Malachi, 3.1 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Exodus
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 106; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 21
3.1 הִנְנִי שֹׁלֵחַ מַלְאָכִי וּפִנָּה־דֶרֶךְ לְפָנָי וּפִתְאֹם יָבוֹא אֶל־הֵיכָלוֹ הָאָדוֹן אֲשֶׁר־אַתֶּם מְבַקְשִׁים וּמַלְאַךְ הַבְּרִית אֲשֶׁר־אַתֶּם חֲפֵצִים הִנֵּה־בָא אָמַר יְהוָה צְבָאוֹת׃3.1 הָבִיאוּ אֶת־כָּל־הַמַּעֲשֵׂר אֶל־בֵּית הָאוֹצָר וִיהִי טֶרֶף בְּבֵיתִי וּבְחָנוּנִי נָא בָּזֹאת אָמַר יְהוָה צְבָאוֹת אִם־לֹא אֶפְתַּח לָכֶם אֵת אֲרֻבּוֹת הַשָּׁמַיִם וַהֲרִיקֹתִי לָכֶם בְּרָכָה עַד־בְּלִי־דָי׃ ' None
3.1 Behold, I send My messenger, and he shall clear the way before Me; and the Lord, whom ye seek, will suddenly come to His temple, and the messenger of the covet, Whom ye delight in, Behold, he cometh, Saith the LORD of hosts.'' None
|9. Hebrew Bible, Numbers, 7.1, 8.14, 8.17, 13.26, 14.1, 14.4, 14.7-14.8, 14.15, 20.16, 24.5, 27.18, 29.12 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Egypt, in Exodus • Exodus • Exodus story, Ps.-Aristeas’s rewriting • Exodus, book of • Exodus, event/story • Exodus, the • Letter of Aristeas, adaption of Exodus story in the • New exodus • Pharaoh (of Exodus) • exile, captivity, and return, Exodus, story of • exodus • exodus, • exodus, Israelite • imagery, Exodus-related • inauguration of the Tabernacle, In Exodus • traditions, Exodus-related
Found in books: Allison (2018), 4 Baruch, 301; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 128; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 271; Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 61, 184, 185, 192; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 105; Ganzel and Holtz (2020), Contextualizing Jewish Temples, 95, 99; Gera (2014), Judith, 49, 222, 418; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 62; Levison (2009), Filled with the Spirit, 230; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 18, 241, 248; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 237; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 35; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 32, 38; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 57
7.1 וַיְהִי בְּיוֹם כַּלּוֹת מֹשֶׁה לְהָקִים אֶת־הַמִּשְׁכָּן וַיִּמְשַׁח אֹתוֹ וַיְקַדֵּשׁ אֹתוֹ וְאֶת־כָּל־כֵּלָיו וְאֶת־הַמִּזְבֵּחַ וְאֶת־כָּל־כֵּלָיו וַיִּמְשָׁחֵם וַיְקַדֵּשׁ אֹתָם׃
7.1 וַיַּקְרִיבוּ הַנְּשִׂאִים אֵת חֲנֻכַּת הַמִּזְבֵּחַ בְּיוֹם הִמָּשַׁח אֹתוֹ וַיַּקְרִיבוּ הַנְּשִׂיאִם אֶת־קָרְבָּנָם לִפְנֵי הַמִּזְבֵּחַ׃
8.14 וְהִבְדַּלְתָּ אֶת־הַלְוִיִּם מִתּוֹךְ בְּנֵי יִשְׂרָאֵל וְהָיוּ לִי הַלְוִיִּם׃
8.17 כִּי לִי כָל־בְּכוֹר בִּבְנֵי יִשְׂרָאֵל בָּאָדָם וּבַבְּהֵמָה בְּיוֹם הַכֹּתִי כָל־בְּכוֹר בְּאֶרֶץ מִצְרַיִם הִקְדַּשְׁתִּי אֹתָם לִי׃
14.1 וַיֹּאמְרוּ כָּל־הָעֵדָה לִרְגּוֹם אֹתָם בָּאֲבָנִים וּכְבוֹד יְהוָה נִרְאָה בְּאֹהֶל מוֹעֵד אֶל־כָּל־בְּנֵי יִשְׂרָאֵל׃
14.1 וַתִּשָּׂא כָּל־הָעֵדָה וַיִּתְּנוּ אֶת־קוֹלָם וַיִּבְכּוּ הָעָם בַּלַּיְלָה הַהוּא׃
14.4 וַיַּשְׁכִּמוּ בַבֹּקֶר וַיַּעֲלוּ אֶל־רֹאשׁ־הָהָר לֵאמֹר הִנֶּנּוּ וְעָלִינוּ אֶל־הַמָּקוֹם אֲשֶׁר־אָמַר יְהוָה כִּי חָטָאנוּ׃
14.4 וַיֹּאמְרוּ אִישׁ אֶל־אָחִיו נִתְּנָה רֹאשׁ וְנָשׁוּבָה מִצְרָיְמָה׃
14.7 וַיֹּאמְרוּ אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל לֵאמֹר הָאָרֶץ אֲשֶׁר עָבַרְנוּ בָהּ לָתוּר אֹתָהּ טוֹבָה הָאָרֶץ מְאֹד מְאֹד׃ 14.8 אִם־חָפֵץ בָּנוּ יְהוָה וְהֵבִיא אֹתָנוּ אֶל־הָאָרֶץ הַזֹּאת וּנְתָנָהּ לָנוּ אֶרֶץ אֲשֶׁר־הִוא זָבַת חָלָב וּדְבָשׁ׃
14.15 וְהֵמַתָּה אֶת־הָעָם הַזֶּה כְּאִישׁ אֶחָד וְאָמְרוּ הַגּוֹיִם אֲשֶׁר־שָׁמְעוּ אֶת־שִׁמְעֲךָ לֵאמֹר׃
20.16 וַנִּצְעַק אֶל־יְהוָה וַיִּשְׁמַע קֹלֵנוּ וַיִּשְׁלַח מַלְאָךְ וַיֹּצִאֵנוּ מִמִּצְרָיִם וְהִנֵּה אֲנַחְנוּ בְקָדֵשׁ עִיר קְצֵה גְבוּלֶךָ׃
24.5 מַה־טֹּבוּ אֹהָלֶיךָ יַעֲקֹב מִשְׁכְּנֹתֶיךָ יִשְׂרָאֵל׃
7.18 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה קַח־לְךָ אֶת־יְהוֹשֻׁעַ בִּן־נוּן אִישׁ אֲשֶׁר־רוּחַ בּוֹ וְסָמַכְתָּ אֶת־יָדְךָ עָלָיו׃' ' None
7.1 And it came to pass on the day that Moses had made an end of setting up the tabernacle, and had anointed it and sanctified it, and all the furniture thereof, and the altar and all the vessels thereof, and had anointed them and sanctified them;
8.14 Thus shalt thou separate the Levites from among the children of Israel; and the Levites shall be Mine.
8.17 For all the first-born among the children of Israel are Mine, both man and beast; on the day that I smote all the first-born in the land of Egypt I sanctified them for Myself.
14.1 And all the congregation lifted up their voice, and cried; and the people wept that night.
14.4 And they said one to another: ‘Let us make a captain, and let us return into Egypt.’
14.7 And they spoke unto all the congregation of the children of Israel, saying: ‘The land, which we passed through to spy it out, is an exceeding good land. 14.8 If the LORD delight in us, then He will bring us into this land, and give it unto us—a land which floweth with milk and honey.
14.15 now if Thou shalt kill this people as one man, then the nations which have heard the fame of Thee will speak, saying:
20.16 and when we cried unto the LORD, He heard our voice, and sent an angel, and brought us forth out of Egypt; and, behold, we are in Kadesh, a city in the uttermost of thy border.
24.5 How goodly are thy tents, O Jacob, Thy dwellings, O Israel!
7.18 And the LORD said unto Moses: ‘Take thee Joshua the son of Nun, a man in whom is spirit, and lay thy hand upon him;' ' None
|10. Hebrew Bible, Psalms, 33.16-33.18, 36.10, 74.12-74.17, 77.15-77.21, 78.15-78.16, 78.18-78.21, 78.23-78.25, 81.4, 81.8, 91.15, 94.8-94.9, 95.8, 99.5-99.6, 104.2, 105.1, 105.26, 105.39-105.40, 106.32, 114.3-114.8, 132.2, 135.8, 135.11, 136.10, 136.19-136.20 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Egypt, in Exodus • Exodus • Exodus from Egypt, • Exodus traditions • Exodus traditions, in 4QDibHam • Exodus, in Yotzer Shir ha-Shirim • Exodus, in the Shivata for Dew • Exodus, the • Leviathan, and Exodus • Yotzer Shir ha-Shirim Yotzer Or blessing, Exodus in • exile, captivity, and return, Exodus, story of • exodus • exodus, • exodus, Israelite • imagery, Exodus-related • language, Exodus-related • millennium, and Exodus • traditions, Exodus-related
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 57, 63; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 136; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 129, 143; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 221, 274; Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 47, 61, 72, 74, 92, 96, 106, 132, 182, 185, 241, 247; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 21, 37, 40, 41, 46, 48, 135, 139, 140, 142, 151, 152, 153, 227, 356; Gera (2014), Judith, 201, 210, 211, 314, 322, 454; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 52; Levison (2009), Filled with the Spirit, 355; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 302, 304, 394; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 94, 242, 248, 288; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 37, 44; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 121, 128; Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 59; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 125, 126, 127, 128, 129, 130, 131, 133, 134, 135, 173, 174, 175, 181, 190, 207, 266, 267, 268
33.16 אֵין־הַמֶּלֶךְ נוֹשָׁע בְּרָב־חָיִל גִּבּוֹר לֹא־יִנָּצֵל בְּרָב־כֹּחַ׃ 33.17 שֶׁקֶר הַסּוּס לִתְשׁוּעָה וּבְרֹב חֵילוֹ לֹא יְמַלֵּט׃ 33.18 הִנֵּה עֵין יְהוָה אֶל־יְרֵאָיו לַמְיַחֲלִים לְחַסְדּוֹ׃' 74.12 וֵאלֹהִים מַלְכִּי מִקֶּדֶם פֹּעֵל יְשׁוּעוֹת בְּקֶרֶב הָאָרֶץ׃ 74.13 אַתָּה פוֹרַרְתָּ בְעָזְּךָ יָם שִׁבַּרְתָּ רָאשֵׁי תַנִּינִים עַל־הַמָּיִם׃ 74.14 אַתָּה רִצַּצְתָּ רָאשֵׁי לִוְיָתָן תִּתְּנֶנּוּ מַאֲכָל לְעָם לְצִיִּים׃ 74.15 אַתָּה בָקַעְתָּ מַעְיָן וָנָחַל אַתָּה הוֹבַשְׁתָּ נַהֲרוֹת אֵיתָן׃ 74.16 לְךָ יוֹם אַף־לְךָ לָיְלָה אַתָּה הֲכִינוֹתָ מָאוֹר וָשָׁמֶשׁ׃ 74.17 אַתָּה הִצַּבְתָּ כָּל־גְּבוּלוֹת אָרֶץ קַיִץ וָחֹרֶף אַתָּה יְצַרְתָּם׃
77.15 אַתָּה הָאֵל עֹשֵׂה פֶלֶא הוֹדַעְתָּ בָעַמִּים עֻזֶּךָ׃ 77.16 גָּאַלְתָּ בִּזְרוֹעַ עַמֶּךָ בְּנֵי־יַעֲקֹב וְיוֹסֵף סֶלָה׃ 77.17 רָאוּךָ מַּיִם אֱ\u200dלֹהִים רָאוּךָ מַּיִם יָחִילוּ אַף יִרְגְּזוּ תְהֹמוֹת׃ 77.18 זֹרְמוּ מַיִם עָבוֹת קוֹל נָתְנוּ שְׁחָקִים אַף־חֲצָצֶיךָ יִתְהַלָּכוּ׃ 77.19 קוֹל רַעַמְךָ בַּגַּלְגַּל הֵאִירוּ בְרָקִים תֵּבֵל רָגְזָה וַתִּרְעַשׁ הָאָרֶץ׃ 77.21 נָחִיתָ כַצֹּאן עַמֶּךָ בְּיַד־מֹשֶׁה וְאַהֲרֹן׃ 78.16 וַיּוֹצִא נוֹזְלִים מִסָּלַע וַיּוֹרֶד כַּנְּהָרוֹת מָיִם׃
78.18 וַיְנַסּוּ־אֵל בִּלְבָבָם לִשְׁאָל־אֹכֶל לְנַפְשָׁם׃ 78.19 וַיְדַבְּרוּ בֵּאלֹהִים אָמְרוּ הֲיוּכַל אֵל לַעֲרֹךְ שֻׁלְחָן בַּמִּדְבָּר׃ 78.21 לָכֵן שָׁמַע יְהוָה וַיִּתְעַבָּר וְאֵשׁ נִשְּׂקָה בְיַעֲקֹב וְגַם־אַף עָלָה בְיִשְׂרָאֵל׃
78.23 וַיְצַו שְׁחָקִים מִמָּעַל וְדַלְתֵי שָׁמַיִם פָּתָח׃ 78.24 וַיַּמְטֵר עֲלֵיהֶם מָן לֶאֱכֹל וּדְגַן־שָׁמַיִם נָתַן לָמוֹ׃ 78.25 לֶחֶם אַבִּירִים אָכַל אִישׁ צֵידָה שָׁלַח לָהֶם לָשֹׂבַע׃
81.4 תִּקְעוּ בַחֹדֶשׁ שׁוֹפָר בַּכֵּסֶה לְיוֹם חַגֵּנוּ׃
81.8 בַּצָּרָה קָרָאתָ וָאֲחַלְּצֶךָּ אֶעֶנְךָ בְּסֵתֶר רַעַם אֶבְחָנְךָ עַל־מֵי מְרִיבָה סֶלָה׃
91.15 יִקְרָאֵנִי וְאֶעֱנֵהוּ עִמּוֹ־אָנֹכִי בְצָרָה אֲחַלְּצֵהוּ וַאֲכַבְּדֵהוּ׃
94.8 בִּינוּ בֹּעֲרִים בָּעָם וּכְסִילִים מָתַי תַּשְׂכִּילוּ׃ 94.9 הֲנֹטַע אֹזֶן הֲלֹא יִשְׁמָע אִם־יֹצֵר עַיִן הֲלֹא יַבִּיט׃
95.8 אַל־תַּקְשׁוּ לְבַבְכֶם כִּמְרִיבָה כְּיוֹם מַסָּה בַּמִּדְבָּר׃
99.5 רוֹמְמוּ יְהוָה אֱלֹהֵינוּ וְהִשְׁתַּחֲווּ לַהֲדֹם רַגְלָיו קָדוֹשׁ הוּא׃ 99.6 מֹשֶׁה וְאַהֲרֹן בְּכֹהֲנָיו וּשְׁמוּאֵל בְּקֹרְאֵי שְׁמוֹ קֹרִאים אֶל־יְהוָה וְהוּא יַעֲנֵם׃
104.2 עֹטֶה־אוֹר כַּשַּׂלְמָה נוֹטֶה שָׁמַיִם כַּיְרִיעָה׃
104.2 תָּשֶׁת־חֹשֶׁךְ וִיהִי לָיְלָה בּוֹ־תִרְמֹשׂ כָּל־חַיְתוֹ־יָעַר׃
105.1 הוֹדוּ לַיהוָה קִרְאוּ בִּשְׁמוֹ הוֹדִיעוּ בָעַמִּים עֲלִילוֹתָיו׃
105.1 וַיַּעֲמִידֶהָ לְיַעֲקֹב לְחֹק לְיִשְׂרָאֵל בְּרִית עוֹלָם׃
105.26 שָׁלַח מֹשֶׁה עַבְדּוֹ אַהֲרֹן אֲשֶׁר בָּחַר־בּוֹ׃
105.39 פָּרַשׂ עָנָן לְמָסָךְ וְאֵשׁ לְהָאִיר לָיְלָה׃
106.32 וַיַּקְצִיפוּ עַל־מֵי מְרִיבָה וַיֵּרַע לְמֹשֶׁה בַּעֲבוּרָם׃
114.3 הַיָּם רָאָה וַיָּנֹס הַיַּרְדֵּן יִסֹּב לְאָחוֹר׃ 114.4 הֶהָרִים רָקְדוּ כְאֵילִים גְּבָעוֹת כִּבְנֵי־צֹאן׃ 114.5 מַה־לְּךָ הַיָּם כִּי תָנוּס הַיַּרְדֵּן תִּסֹּב לְאָחוֹר׃ 114.6 הֶהָרִים תִּרְקְדוּ כְאֵילִים גְּבָעוֹת כִּבְנֵי־צֹאן׃ 114.7 מִלִּפְנֵי אָדוֹן חוּלִי אָרֶץ מִלִּפְנֵי אֱלוֹהַּ יַעֲקֹב׃ 114.8 הַהֹפְכִי הַצּוּר אֲגַם־מָיִם חַלָּמִישׁ לְמַעְיְנוֹ־מָיִם׃
132.2 אֲשֶׁר נִשְׁבַּע לַיהוָה נָדַר לַאֲבִיר יַעֲקֹב׃
135.11 לְסִיחוֹן מֶלֶךְ הָאֱמֹרִי וּלְעוֹג מֶלֶךְ הַבָּשָׁן וּלְכֹל מַמְלְכוֹת כְּנָעַן׃
136.19 לְסִיחוֹן מֶלֶךְ הָאֱמֹרִי כִּי לְעוֹלָם חַסְדּוֹ׃'' None
33.16 A king is not saved by the multitude of a host; A mighty man is not delivered by great strength. 33.17 A horse is a vain thing for safety; Neither doth it afford escape by its great strength. 33.18 Behold, the eye of the LORD is toward them that fear Him, Toward them that wait for His mercy;
36.10 For with Thee is the fountain of life; In Thy light do we see light.
74.12 Yet God is my King of old, Working salvation in the midst of the earth. 74.13 Thou didst break the sea in pieces by Thy strength; Thou didst shatter the heads of the sea-monsters in the waters. 74.14 Thou didst crush the heads of leviathan, Thou gavest him to be food to the folk inhabiting the wilderness. 74.15 Thou didst cleave fountain and brook; Thou driedst up ever-flowing rivers. 74.16 Thine is the day, Thine also the night; Thou hast established luminary and sun. 74.17 Thou hast set all the borders of the earth; Thou hast made summer and winter.
77.15 Thou art the God that doest wonders; Thou hast made known Thy strength among the peoples. 77.16 Thou hast with Thine arm redeemed Thy people, The sons of Jacob and Joseph. Selah 77.17 The waters saw Thee, O God; The waters saw Thee, they were in pain; The depths also trembled. 77.18 The clouds flooded forth waters; The skies sent out a sound; Thine arrows also went abroad. 77.19 The voice of Thy thunder was in the whirlwind; The lightnings lighted up the world; The earth trembled and shook. 77.20 Thy way was in the sea, And Thy path in the great waters, And Thy footsteps were not known. 77.21 Thou didst lead Thy people like a flock, By the hand of Moses and Aaron. 78.16 He brought streams also out of the rock, And caused waters to run down like rivers.
78.18 And they tried God in their heart By asking food for their craving.' "78.19 Yea, they spoke against God; They said 'Can God prepare a table in the wilderness?" "78.20 Behold, He smote the rock, that waters gushed out, And streams overflowed; Can He give bread also? Or will He provide flesh for His people?'" '78.21 Therefore the LORD heard, and was wroth; And a fire was kindled against Jacob, And anger also went up against Israel;
78.23 And He commanded the skies above, And opened the doors of heaven; 78.24 And He caused manna to rain upon them for food, And gave them of the corn of heaven. 78.25 Man did eat the bread of the mighty; He sent them provisions to the full.
81.4 Blow the horn at the new moon, at the full moon for our feast-day.
81.8 Thou didst call in trouble, and I rescued thee; I answered thee in the secret place of thunder; I proved thee at the waters of Meribah. Selah
91.15 He shall call upon Me, and I will answer him; I will be with him in trouble; I will rescue him, and bring him to honour.
94.8 Consider, ye brutish among the people; And ye fools, when will ye understand? 94.9 He that planted the ear, shall He not hear? He that formed the eye, shall He not see?' "
95.8 'Harden not your heart, as at Meribah, As in the day of Massah in the wilderness;" 99.5 Exalt ye the LORD our God, And prostrate yourselves at His footstool; Holy is He. 99.6 Moses and Aaron among His priests, And Samuel among them that call upon His name, Did call upon the LORD, and He answered them.
104.2 Who coverest Thyself with light as with a garment, who stretchest out the heavens like a curtain;
105.1 O give thanks unto the LORD, call upon His name; Make known His doings among the peoples.
105.26 He sent Moses His servant, And Aaron whom He had chosen.
105.39 He spread a cloud for a screen; And fire to give light in the night. 105.40 They asked, and He brought quails, And gave them in plenty the bread of heaven.
106.32 They angered Him also at the waters of Meribah, And it went ill with Moses because of them;
114.3 The sea saw it, and fled; The Jordan turned backward. 114.4 The mountains skipped like rams, The hills like young sheep. 114.5 What aileth thee, O thou sea, that thou fleest? Thou Jordan, that thou turnest backward? 114.6 Ye mountains, that ye skip like rams; Ye hills, like young sheep? 114.7 Tremble, thou earth, at the presence of the Lord, At the presence of the God of Jacob; 114.8 Who turned the rock into a pool of water, The flint into a fountain of waters.
132.2 How he swore unto the LORD, And vowed unto the Mighty One of Jacob:
135.11 Sihon king of the Amorites, And Og king of Bashan, And all the kingdoms of Canaan;
136.19 Sihon king of the Amorites, For His mercy endureth for ever; 136.20 And Og king of Bashan, For His mercy endureth for ever;' ' None
|11. Hebrew Bible, 1 Samuel, 2.1, 18.6-18.7 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Exodus • Exodus, Miriams actions • Exodus, Philos accounts of song and singers • Exodus, in Greek text • Philo of Alexandria, exegesis of Exodus • exile, captivity, and return, Exodus, story of
Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 220; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 153; Gera (2014), Judith, 451, 454; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 88
2.1 וַתִּתְפַּלֵּל חַנָּה וַתֹּאמַר עָלַץ לִבִּי בַּיהוָה רָמָה קַרְנִי בַּיהוָה רָחַב פִּי עַל־אוֹיְבַי כִּי שָׂמַחְתִּי בִּישׁוּעָתֶךָ׃
2.1 יְהוָה יֵחַתּוּ מריבו מְרִיבָיו עלו עָלָיו בַּשָּׁמַיִם יַרְעֵם יְהוָה יָדִין אַפְסֵי־אָרֶץ וְיִתֶּן־עֹז לְמַלְכּוֹ וְיָרֵם קֶרֶן מְשִׁיחוֹ׃
18.6 וַיְהִי בְּבוֹאָם בְּשׁוּב דָּוִד מֵהַכּוֹת אֶת־הַפְּלִשְׁתִּי וַתֵּצֶאנָה הַנָּשִׁים מִכָּל־עָרֵי יִשְׂרָאֵל לשור לָשִׁיר וְהַמְּחֹלוֹת לִקְרַאת שָׁאוּל הַמֶּלֶךְ בְּתֻפִּים בְּשִׂמְחָה וּבְשָׁלִשִׁים׃ 18.7 וַתַּעֲנֶינָה הַנָּשִׁים הַמְשַׂחֲקוֹת וַתֹּאמַרְןָ הִכָּה שָׁאוּל באלפו בַּאֲלָפָיו וְדָוִד בְּרִבְבֹתָיו׃'' None
2.1 And Ĥanna prayed, and said, My heart rejoices in the Lord, my horn is exalted in the Lord: my mouth is enlarged over my enemies; because I rejoice in Thy salvation.
18.6 And it came to pass on their return, when David returned from slaying the Pelishtian, that the women came out of all the cities of Yisra᾽el, singing and dancing, to meet king Sha᾽ul, with timbrels, and a joyful song, and with lutes. 18.7 And the women answered one another as they danced, and said, Sha᾽ul has slain his thousands, and David his ten thousands.'' None
|12. Hebrew Bible, 2 Samuel, 7.23 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Exodus • Exodus imagery • exile, captivity, and return, Exodus, story of • exodus
Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 43; Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 130, 132; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 135, 140, 141, 142, 152, 353, 354; Gera (2014), Judith, 322
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׃'' None
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?'' None
|13. Hebrew Bible, Amos, 3.15 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Exodus • exile, captivity, and return, Exodus, story of
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 57; Gera (2014), Judith, 317
3.15 וְהִכֵּיתִי בֵית־הַחֹרֶף עַל־בֵּית הַקָּיִץ וְאָבְדוּ בָּתֵּי הַשֵּׁן וְסָפוּ בָּתִּים רַבִּים נְאֻם־יְהוָה׃'' None
3.15 And I will smite the winter-house with the summer-house; And the houses of ivory shall perish, And the great houses shall have an end, Saith the LORD.'' None
|14. Hebrew Bible, Habakkuk, 3.2 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Exodus • exile, captivity, and return, Exodus, story of
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 57; Gera (2014), Judith, 430
3.2 יְהוָה שָׁמַעְתִּי שִׁמְעֲךָ יָרֵאתִי יְהוָה פָּעָלְךָ בְּקֶרֶב שָׁנִים חַיֵּיהוּ בְּקֶרֶב שָׁנִים תּוֹדִיעַ בְּרֹגֶז רַחֵם תִּזְכּוֹר׃'' None
3.2 O LORD, I have heard the report of Thee, and am afraid; O LORD, revive Thy work in the midst of the years, in the midst of the years make it known; In wrath remember compassion.'' None
|15. Hebrew Bible, Isaiah, 9.3, 11.11-11.16, 19.1, 19.11, 19.13, 19.20, 19.22, 27.1, 27.13, 40.3-40.5, 41.22, 42.4, 42.9, 43.1, 43.3, 43.19, 43.21, 45.5, 49.1, 49.10-49.11, 50.2, 51.9-51.11, 52.12, 54.5-54.8, 59.16, 60.2, 63.9-63.10 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Egypt, in Exodus • Exodus • Exodus from Egypt • Exodus from Egypt, • Exodus imagery • Exodus traditions • Exodus, Exodus, Book of • Exodus, Second Exodus • Exodus, as paradigm of redemption • Exodus, from Memphis • Exodus, the • Israel, Exodus from Egypt • Leviathan, and Exodus • New exodus • Pharaoh (of Exodus) • exile, captivity, and return, Exodus, story of • exodus • exodus, • identity, Exodus-related • imagery, Exodus-related • language, Exodus-related • millennium, and Exodus • plague, in Exodus from Egypt (Exodus) • traditions, Exodus-related
Found in books: Allison (2018), 4 Baruch, 22; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 63; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 101; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 128, 129, 133, 143; Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 41, 42, 43; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 40; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 97; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 105; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 48, 50, 51, 52, 56, 134, 135, 139, 142; Gera (2014), Judith, 143, 188, 211, 222, 312, 322; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 104; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 4; Levison (2009), Filled with the Spirit, 230; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 213; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 21, 23, 50; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 187, 190; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 258, 259; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 127; 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, 33, 35, 37, 40, 41, 42, 43, 45, 92, 103, 151, 157, 158, 159; Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 66; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 129; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 7
9.3 כִּי אֶת־עֹל סֻבֳּלוֹ וְאֵת מַטֵּה שִׁכְמוֹ שֵׁבֶט הַנֹּגֵשׂ בּוֹ הַחִתֹּתָ כְּיוֹם מִדְיָן׃
11.11 וְהָיָה בַּיּוֹם הַהוּא יוֹסִיף אֲדֹנָי שֵׁנִית יָדוֹ לִקְנוֹת אֶת־שְׁאָר עַמּוֹ אֲשֶׁר יִשָּׁאֵר מֵאַשּׁוּר וּמִמִּצְרַיִם וּמִפַּתְרוֹס וּמִכּוּשׁ וּמֵעֵילָם וּמִשִּׁנְעָר וּמֵחֲמָת וּמֵאִיֵּי הַיָּם׃ 11.12 וְנָשָׂא נֵס לַגּוֹיִם וְאָסַף נִדְחֵי יִשְׂרָאֵל וּנְפֻצוֹת יְהוּדָה יְקַבֵּץ מֵאַרְבַּע כַּנְפוֹת הָאָרֶץ׃ 11.13 וְסָרָה קִנְאַת אֶפְרַיִם וְצֹרְרֵי יְהוּדָה יִכָּרֵתוּ אֶפְרַיִם לֹא־יְקַנֵּא אֶת־יְהוּדָה וִיהוּדָה לֹא־יָצֹר אֶת־אֶפְרָיִם׃ 11.14 וְעָפוּ בְכָתֵף פְּלִשְׁתִּים יָמָּה יַחְדָּו יָבֹזּוּ אֶת־בְּנֵי־קֶדֶם אֱדוֹם וּמוֹאָב מִשְׁלוֹח יָדָם וּבְנֵי עַמּוֹן מִשְׁמַעְתָּם׃ 11.15 וְהֶחֱרִים יְהוָה אֵת לְשׁוֹן יָם־מִצְרַיִם וְהֵנִיף יָדוֹ עַל־הַנָּהָר בַּעְיָם רוּחוֹ וְהִכָּהוּ לְשִׁבְעָה נְחָלִים וְהִדְרִיךְ בַּנְּעָלִים׃ 11.16 וְהָיְתָה מְסִלָּה לִשְׁאָר עַמּוֹ אֲשֶׁר יִשָּׁאֵר מֵאַשּׁוּר כַּאֲשֶׁר הָיְתָה לְיִשְׂרָאֵל בְּיוֹם עֲלֹתוֹ מֵאֶרֶץ מִצְרָיִם׃
19.1 וְהָיוּ שָׁתֹתֶיהָ מְדֻכָּאִים כָּל־עֹשֵׂי שֶׂכֶר אַגְמֵי־נָפֶשׁ׃
19.1 מַשָּׂא מִצְרָיִם הִנֵּה יְהוָה רֹכֵב עַל־עָב קַל וּבָא מִצְרַיִם וְנָעוּ אֱלִילֵי מִצְרַיִם מִפָּנָיו וּלְבַב מִצְרַיִם יִמַּס בְּקִרְבּוֹ׃
19.11 אַךְ־אֱוִלִים שָׂרֵי צֹעַן חַכְמֵי יֹעֲצֵי פַרְעֹה עֵצָה נִבְעָרָה אֵיךְ תֹּאמְרוּ אֶל־פַּרְעֹה בֶּן־חֲכָמִים אֲנִי בֶּן־מַלְכֵי־קֶדֶם׃
19.13 נוֹאֲלוּ שָׂרֵי צֹעַן נִשְּׁאוּ שָׂרֵי נֹף הִתְעוּ אֶת־מִצְרַיִם פִּנַּת שְׁבָטֶיהָ׃' 19.22 וְנָגַף יְהוָה אֶת־מִצְרַיִם נָגֹף וְרָפוֹא וְשָׁבוּ עַד־יְהוָה וְנֶעְתַּר לָהֶם וּרְפָאָם׃
27.1 בַּיּוֹם הַהוּא יִפְקֹד יְהוָה בְּחַרְבוֹ הַקָּשָׁה וְהַגְּדוֹלָה וְהַחֲזָקָה עַל לִוְיָתָן נָחָשׁ בָּרִחַ וְעַל לִוְיָתָן נָחָשׁ עֲקַלָּתוֹן וְהָרַג אֶת־הַתַּנִּין אֲשֶׁר בַּיָּם׃
27.1 כִּי עִיר בְּצוּרָה בָּדָד נָוֶה מְשֻׁלָּח וְנֶעֱזָב כַּמִּדְבָּר שָׁם יִרְעֶה עֵגֶל וְשָׁם יִרְבָּץ וְכִלָּה סְעִפֶיהָ׃
27.13 וְהָיָה בַּיּוֹם הַהוּא יִתָּקַע בְּשׁוֹפָר גָּדוֹל וּבָאוּ הָאֹבְדִים בְּאֶרֶץ אַשּׁוּר וְהַנִּדָּחִים בְּאֶרֶץ מִצְרָיִם וְהִשְׁתַּחֲווּ לַיהוָה בְּהַר הַקֹּדֶשׁ בִּירוּשָׁלִָם׃
40.3 וְיִעֲפוּ נְעָרִים וְיִגָעוּ וּבַחוּרִים כָּשׁוֹל יִכָּשֵׁלוּ׃
40.3 קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ יְהוָה יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹהֵינוּ׃ 40.4 כָּל־גֶּיא יִנָּשֵׂא וְכָל־הַר וְגִבְעָה יִשְׁפָּלוּ וְהָיָה הֶעָקֹב לְמִישׁוֹר וְהָרְכָסִים לְבִקְעָה׃ 40.5 וְנִגְלָה כְּבוֹד יְהוָה וְרָאוּ כָל־בָּשָׂר יַחְדָּו כִּי פִּי יְהוָה דִּבֵּר׃
41.22 יַגִּישׁוּ וְיַגִּידוּ לָנוּ אֵת אֲשֶׁר תִּקְרֶינָה הָרִאשֹׁנוֹת מָה הֵנָּה הַגִּידוּ וְנָשִׂימָה לִבֵּנוּ וְנֵדְעָה אַחֲרִיתָן אוֹ הַבָּאוֹת הַשְׁמִיעֻנוּ׃
42.4 לֹא יִכְהֶה וְלֹא יָרוּץ עַד־יָשִׂים בָּאָרֶץ מִשְׁפָּט וּלְתוֹרָתוֹ אִיִּים יְיַחֵילוּ׃
42.9 הָרִאשֹׁנוֹת הִנֵּה־בָאוּ וַחֲדָשׁוֹת אֲנִי מַגִּיד בְּטֶרֶם תִּצְמַחְנָה אַשְׁמִיע אֶתְכֶם׃
43.1 אַתֶּם עֵדַי נְאֻם־יְהוָה וְעַבְדִּי אֲשֶׁר בָּחָרְתִּי לְמַעַן תֵּדְעוּ וְתַאֲמִינוּ לִי וְתָבִינוּ כִּי־אֲנִי הוּא לְפָנַי לֹא־נוֹצַר אֵל וְאַחֲרַי לֹא יִהְיֶה׃
43.1 וְעַתָּה כֹּה־אָמַר יְהוָה בֹּרַאֲךָ יַעֲקֹב וְיֹצֶרְךָ יִשְׂרָאֵל אַל־תִּירָא כִּי גְאַלְתִּיךָ קָרָאתִי בְשִׁמְךָ לִי־אָתָּה׃
43.3 כִּי אֲנִי יְהוָה אֱלֹהֶיךָ קְדוֹשׁ יִשְׂרָאֵל מוֹשִׁיעֶךָ נָתַתִּי כָפְרְךָ מִצְרַיִם כּוּשׁ וּסְבָא תַּחְתֶּיךָ׃
43.19 הִנְנִי עֹשֶׂה חֲדָשָׁה עַתָּה תִצְמָח הֲלוֹא תֵדָעוּהָ אַף אָשִׂים בַּמִּדְבָּר דֶּרֶךְ בִּישִׁמוֹן נְהָרוֹת׃
43.21 עַם־זוּ יָצַרְתִּי לִי תְּהִלָּתִי יְסַפֵּרוּ׃
45.5 אֲנִי יְהוָה וְאֵין עוֹד זוּלָתִי אֵין אֱלֹהִים אֲאַזֶּרְךָ וְלֹא יְדַעְתָּנִי׃
49.1 לֹא יִרְעָבוּ וְלֹא יִצְמָאוּ וְלֹא־יַכֵּם שָׁרָב וָשָׁמֶשׁ כִּי־מְרַחֲמָם יְנַהֲגֵם וְעַל־מַבּוּעֵי מַיִם יְנַהֲלֵם׃
49.1 שִׁמְעוּ אִיִּים אֵלַי וְהַקְשִׁיבוּ לְאֻמִּים מֵרָחוֹק יְהוָה מִבֶּטֶן קְרָאָנִי מִמְּעֵי אִמִּי הִזְכִּיר שְׁמִי׃
49.11 וְשַׂמְתִּי כָל־הָרַי לַדָּרֶךְ וּמְסִלֹּתַי יְרֻמוּן׃
50.2 מַדּוּעַ בָּאתִי וְאֵין אִישׁ קָרָאתִי וְאֵין עוֹנֶה הֲקָצוֹר קָצְרָה יָדִי מִפְּדוּת וְאִם־אֵין־בִּי כֹחַ לְהַצִּיל הֵן בְּגַעֲרָתִי אַחֲרִיב יָם אָשִׂים נְהָרוֹת מִדְבָּר תִּבְאַשׁ דְּגָתָם מֵאֵין מַיִם וְתָמֹת בַּצָּמָא׃
51.9 עוּרִי עוּרִי לִבְשִׁי־עֹז זְרוֹעַ יְהוָה עוּרִי כִּימֵי קֶדֶם דֹּרוֹת עוֹלָמִים הֲלוֹא אַתְּ־הִיא הַמַּחְצֶבֶת רַהַב מְחוֹלֶלֶת תַּנִּין׃ 51.11 וּפְדוּיֵי יְהוָה יְשׁוּבוּן וּבָאוּ צִיּוֹן בְּרִנָּה וְשִׂמְחַת עוֹלָם עַל־רֹאשָׁם שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּן נָסוּ יָגוֹן וַאֲנָחָה׃
52.12 כִּי לֹא בְחִפָּזוֹן תֵּצֵאוּ וּבִמְנוּסָה לֹא תֵלֵכוּן כִּי־הֹלֵךְ לִפְנֵיכֶם יְהוָה וּמְאַסִּפְכֶם אֱלֹהֵי יִשְׂרָאֵל׃
54.5 כִּי בֹעֲלַיִךְ עֹשַׂיִךְ יְהוָה צְבָאוֹת שְׁמוֹ וְגֹאֲלֵךְ קְדוֹשׁ יִשְׂרָאֵל אֱלֹהֵי כָל־הָאָרֶץ יִקָּרֵא׃ 54.6 כִּי־כְאִשָּׁה עֲזוּבָה וַעֲצוּבַת רוּחַ קְרָאָךְ יְהוָה וְאֵשֶׁת נְעוּרִים כִּי תִמָּאֵס אָמַר אֱלֹהָיִךְ׃ 54.7 בְּרֶגַע קָטֹן עֲזַבְתִּיךְ וּבְרַחֲמִים גְּדֹלִים אֲקַבְּצֵךְ׃ 54.8 בְּשֶׁצֶף קֶצֶף הִסְתַּרְתִּי פָנַי רֶגַע מִמֵּךְ וּבְחֶסֶד עוֹלָם רִחַמְתִּיךְ אָמַר גֹּאֲלֵךְ יְהוָה׃
59.16 וַיַּרְא כִּי־אֵין אִישׁ וַיִּשְׁתּוֹמֵם כִּי אֵין מַפְגִּיעַ וַתּוֹשַׁע לוֹ זְרֹעוֹ וְצִדְקָתוֹ הִיא סְמָכָתְהוּ׃
60.2 כִּי־הִנֵּה הַחֹשֶׁךְ יְכַסֶּה־אֶרֶץ וַעֲרָפֶל לְאֻמִּים וְעָלַיִךְ יִזְרַח יְהוָה וּכְבוֹדוֹ עָלַיִךְ יֵרָאֶה׃
60.2 לֹא־יָבוֹא עוֹד שִׁמְשֵׁךְ וִירֵחֵךְ לֹא יֵאָסֵף כִּי יְהוָה יִהְיֶה־לָּךְ לְאוֹר עוֹלָם וְשָׁלְמוּ יְמֵי אֶבְלֵךְ׃
63.9 בְּכָל־צָרָתָם לא לוֹ צָר וּמַלְאַךְ פָּנָיו הוֹשִׁיעָם בְּאַהֲבָתוֹ וּבְחֶמְלָתוֹ הוּא גְאָלָם וַיְנַטְּלֵם וַיְנַשְּׂאֵם כָּל־יְמֵי עוֹלָם׃'' None
9.3 For the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, Thou hast broken as in the day of Midian.
11.11 And it shall come to pass in that day, That the Lord will set His hand again the second time To recover the remt of His people, That shall remain from Assyria, and from Egypt, And from Pathros, and from Cush, and from Elam, And from Shinar, and from Hamath, and from the islands of the sea. 11.12 And He will set up an ensign for the nations, And will assemble the dispersed of Israel, And gather together the scattered of Judah From the four corners of the earth. 11.13 The envy also of Ephraim shall depart, And they that harass Judah shall be cut off; Ephraim shall not envy Judah, And Judah shall not vex Ephraim. 11.14 And they shall fly down upon the shoulder of the Philistines on the west; Together shall they spoil the children of the east; They shall put forth their hand upon Edom and Moab; And the children of Ammon shall obey them. 11.15 And the LORD will utterly destroy the tongue of the Egyptian sea; And with His scorching wind will He shake His hand over the River, And will smite it into seven streams, And cause men to march over dry-shod. 11.16 And there shall be a highway for the remt of His people, That shall remain from Assyria, Like as there was for Israel In the day that he came up out of the land of Egypt.
19.1 The burden of Egypt. Behold, the LORD rideth upon a swift cloud, And cometh unto Egypt; And the idols of Egypt shall be moved at His presence, And the heart of Egypt shall melt within it.
19.11 The princes of Zoan are utter fools; the wisest counsellors of Pharaoh are a senseless counsel; How can ye say unto Pharaoh: ‘I am the son of the wise, The son of ancient kings’?.
19.13 The princes of Zoan are become fools, The princes of Noph are deceived; They have caused Egypt to go astray, That are the corner-stone of her tribes.
19.20 And it shall be for a sign and for a witness unto the LORD of hosts in the land of Egypt; for they shall cry unto the LORD because of the oppressors, and He will send them a saviour, and a defender, who will deliver them.
19.22 And the LORD will smite Egypt, smiting and healing; and they shall return unto the LORD, and He will be entreated of them, and will heal them.
27.1 In that day the LORD with his sore and great and strong sword will punish leviathan the slant serpent, and leviathan the tortuous serpent; and He will slay the dragon that is in the sea.
27.13 And it shall come to pass in that day, That a great horn shall be blown; And they shall come that were lost in the land of Assyria, And they that were dispersed in the land of Egypt; And they shall worship the LORD in the holy mountain at Jerusalem.
40.3 Hark! one calleth: ‘Clear ye in the wilderness the way of the LORD, make plain in the desert a highway for our God. 40.4 Every valley shall be lifted up, and every mountain and hill shall be made low; and the rugged shall be made level, and the rough places a plain; 40.5 And the glory of the LORD shall be revealed, and all flesh shall see it together; for the mouth of the LORD hath spoken it.’
41.22 Let them bring them forth, and declare unto us The things that shall happen; The former things, what are they? Declare ye, that we may consider, And know the end of them; Or announce to us things to come.
42.4 He shall not fail nor be crushed, Till he have set the right in the earth; And the isles shall wait for his teaching.
42.9 Behold, the former things are come to pass, And new things do I declare; Before they spring forth I tell you of them.
43.1 But now thus saith the LORD that created thee, O Jacob, And He that formed thee, O Israel: Fear not, for I have redeemed thee, I have called thee by thy name, thou art Mine.
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.
43.19 Behold, I will do a new thing; Now shall it spring forth; shall ye not know it? I will even make a way in the wilderness, And rivers in the desert.
43.21 The people which I formed for Myself, That they might tell of My praise.
45.5 I am the LORD, and there is none else, beside Me there is no God; I have girded thee, though thou hast not known Me;
49.1 Listen, O isles, unto me, And hearken, ye peoples, from far: The LORD hath called me from the womb, From the bowels of my mother hath He made mention of my name;
49.10 They shall not hunger nor thirst, Neither shall the heat nor sun smite them; For He that hath compassion on them will lead them, Even by the springs of water will He guide them.
49.11 And I will make all My mountains a way, And My highways shall be raised on high.
50.2 Wherefore, when I came, was there no man? When I called, was there none to answer? Is My hand shortened at all, that it cannot redeem? Or have I no power to deliver? Behold, at My rebuke I dry up the sea, I make the rivers a wilderness; Their fish become foul, because there is no water, And die for thirst.
51.9 Awake, awake, put on strength, O arm of the LORD; Awake, as in the days of old, The generations of ancient times. Art thou not it that hewed Rahab in pieces, That pierced the dragon? 51.10 Art thou not it that dried up the sea, The waters of the great deep; That made the depths of the sea a way For the redeemed to pass over? 51.11 And the ransomed of the LORD shall return, And come with singing unto Zion, And everlasting joy shall be upon their heads; They shall obtain gladness and joy, And sorrow and sighing shall flee away.
52.12 For ye shall not go out in haste, Neither shall ye go by flight; For the LORD will go before you, And the God of Israel will be your rearward.
54.5 For thy Maker is thy husband, The LORD of hosts is His name; And the Holy One of Israel is thy Redeemer, The God of the whole earth shall He be called. 54.6 For the LORD hath called thee As a wife forsaken and grieved in spirit; And a wife of youth, can she be rejected? Saith thy God. 54.7 For a small moment have I forsaken thee; But with great compassion will I gather thee. 54.8 In a little wrath I hid My face from thee for a moment; But with everlasting kindness will I have compassion on thee, Saith the LORD thy Redeemer.
59.16 And He saw that there was no man, And was astonished that there was no intercessor; Therefore His own arm brought salvation unto Him; And His righteousness, it sustained Him;
60.2 For, behold, darkness shall cover the earth, And gross darkness the peoples; But upon thee the LORD will arise, And His glory shall be seen upon thee.
63.9 In all their affliction He was afflicted, and the angel of His presence saved them; in His love and in His pity He redeemed them; And He bore them, and carried them all the days of old. . 63.10 But they rebelled, and grieved His holy spirit; therefore He was turned to be their enemy, Himself fought against them.' ' None
|16. Hebrew Bible, Jeremiah, 2.2, 2.11, 7.23, 11.4, 32.20 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Exodus • Exodus traditions • New exodus • Pharaoh (of Exodus) • exile, captivity, and return, Exodus, story of • exodus • exodus,
Found in books: Allison (2018), 4 Baruch, 176, 337; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 105; Gera (2014), Judith, 322; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 28; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 65; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 258; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 130; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 128
2.2 הָלֹךְ וְקָרָאתָ בְאָזְנֵי יְרוּשָׁלִַם לֵאמֹר כֹּה אָמַר יְהוָה זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ אַהֲבַת כְּלוּלֹתָיִךְ לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר בְּאֶרֶץ לֹא זְרוּעָה׃
2.2 כִּי מֵעוֹלָם שָׁבַרְתִּי עֻלֵּךְ נִתַּקְתִּי מוֹסְרֹתַיִךְ וַתֹּאמְרִי לֹא אעבד אֶעֱבוֹר כִּי עַל־כָּל־גִּבְעָה גְּבֹהָה וְתַחַת כָּל־עֵץ רַעֲנָן אַתְּ צֹעָה זֹנָה׃
2.11 הַהֵימִיר גּוֹי אֱלֹהִים וְהֵמָּה לֹא אֱלֹהִים וְעַמִּי הֵמִיר כְּבוֹדוֹ בְּלוֹא יוֹעִיל׃
7.23 כִּי אִם־אֶת־הַדָּבָר הַזֶּה צִוִּיתִי אוֹתָם לֵאמֹר שִׁמְעוּ בְקוֹלִי וְהָיִיתִי לָכֶם לֵאלֹהִים וְאַתֶּם תִּהְיוּ־לִי לְעָם וַהֲלַכְתֶּם בְּכָל־הַדֶּרֶךְ אֲשֶׁר אֲצַוֶּה אֶתְכֶם לְמַעַן יִיטַב לָכֶם׃
11.4 אֲשֶׁר צִוִּיתִי אֶת־אֲבוֹתֵיכֶם בְּיוֹם הוֹצִיאִי־אוֹתָם מֵאֶרֶץ־מִצְרַיִם מִכּוּר הַבַּרְזֶל לֵאמֹר שִׁמְעוּ בְקוֹלִי וַעֲשִׂיתֶם אוֹתָם כְּכֹל אֲשֶׁר־אֲצַוֶּה אֶתְכֶם וִהְיִיתֶם לִי לְעָם וְאָנֹכִי אֶהְיֶה לָכֶם לֵאלֹהִים׃' ' None
2.2 Go, and cry in the ears of Jerusalem, saying: Thus saith the LORD: I remember for thee the affection of thy youth, the love of thine espousals; how thou wentest after Me in the wilderness, in a land that was not sown.
2.11 Hath a nation changed its gods, which yet are no gods? But My people hath changed its glory For that which doth not profit.
7.23 but this thing I commanded them, saying: ‘Hearken unto My voice, and I will be your God, and ye shall be My people; and walk ye in all the way that I command you, that it may be well with you.’
11.4 which I commanded your fathers in the day that I brought them forth out of the land of Egypt, out of the iron furnace, saying: Hearken to My voice, and do them, according to all which I command you; so shall ye be My people, and I will be your God; 3
2.20 who didst set signs and wonders in the land of Egypt, even unto this day, and in Israel and among other men; and madest Thee a name, as at this day;'' None
|17. Hebrew Bible, Joshua, 2.9-2.10, 5.5, 24.3, 24.27 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Exodus • Exodus from Egypt, • Exodus traditions • New exodus • circumcision blood, linkage to Paschal sacrifice by Exodus • exile, captivity, and return, Exodus, story of • exodus • plague, in Exodus from Egypt (Exodus)
Found in books: Allison (2018), 4 Baruch, 309; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 168; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 442; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 51; Gera (2014), Judith, 201, 205, 211, 418; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 52; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 42, 45; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 126, 130
2.9 וַתֹּאמֶר אֶל־הָאֲנָשִׁים יָדַעְתִּי כִּי־נָתַן יְהוָה לָכֶם אֶת־הָאָרֶץ וְכִי־נָפְלָה אֵימַתְכֶם עָלֵינוּ וְכִי נָמֹגוּ כָּל־יֹשְׁבֵי הָאָרֶץ מִפְּנֵיכֶם׃' 5.5 כִּי־מֻלִים הָיוּ כָּל־הָעָם הַיֹּצְאִים וְכָל־הָעָם הַיִּלֹּדִים בַּמִּדְבָּר בַּדֶּרֶךְ בְּצֵאתָם מִמִּצְרַיִם לֹא־מָלוּ׃
24.3 וַיִּקְבְּרוּ אֹתוֹ בִּגְבוּל נַחֲלָתוֹ בְּתִמְנַת־סֶרַח אֲשֶׁר בְּהַר־אֶפְרָיִם מִצְּפוֹן לְהַר־גָּעַשׁ׃
24.3 וָאֶקַּח אֶת־אֲבִיכֶם אֶת־אַבְרָהָם מֵעֵבֶר הַנָּהָר וָאוֹלֵךְ אוֹתוֹ בְּכָל־אֶרֶץ כְּנָעַן וארב וָאַרְבֶּה אֶת־זַרְעוֹ וָאֶתֶּן־לוֹ אֶת־יִצְחָק׃
24.27 וַיֹּאמֶר יְהוֹשֻׁעַ אֶל־כָּל־הָעָם הִנֵּה הָאֶבֶן הַזֹּאת תִּהְיֶה־בָּנוּ לְעֵדָה כִּי־הִיא שָׁמְעָה אֵת כָּל־אִמְרֵי יְהוָה אֲשֶׁר דִּבֶּר עִמָּנוּ וְהָיְתָה בָכֶם לְעֵדָה פֶּן־תְּכַחֲשׁוּן בֵּאלֹהֵיכֶם׃'' None
2.9 and she said unto the men: ‘I know that the LORD hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land melt away before you. 2.10 For we have heard how the LORD dried up the water of the Red Sea before you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were beyond the Jordan, unto Sihon and to Og, whom ye utterly destroyed.
5.5 For all the people that came out were circumcised; but all the people that were born in the wilderness by the way as they came forth out of Egypt, had not been circumcised.
24.3 And I took your father Abraham from beyond the River, and led him throughout all the land of Canaan, and multiplied his seed, and gave him Isaac.
24.27 And Joshua said unto all the people: ‘Behold, this stone shall be a witness against us; for it hath heard all the words of the LORD which He spoke unto us; it shall be therefore a witness against you, lest ye deny your God.’' ' None
|18. Hebrew Bible, Ezekiel, 16.6-16.8, 29.3, 30.3, 32.2, 32.5-32.6, 37.4-37.10 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Egypt, in Exodus • Exodus • Exodus, from Memphis • Exodus, in the Shivata for Dew • circumcision blood, linkage to Paschal sacrifice by Exodus • exile, captivity, and return, Exodus, story of • exodus • exodus, • imagery, Exodus-related • language, Exodus-related • millennium, and Exodus • traditions, Exodus-related
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 129, 131, 143, 146; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 440, 441, 442; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 60; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 214; Gera (2014), Judith, 143, 223; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 4, 58; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 304; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 90, 253; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 103
16.6 וְזָכַרְתִּי אֲנִי אֶת־בְּרִיתִי אוֹתָךְ בִּימֵי נְעוּרָיִךְ וַהֲקִמוֹתִי לָךְ בְּרִית עוֹלָם׃
16.6 וָאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ מִתְבּוֹסֶסֶת בְּדָמָיִךְ וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי׃ 16.7 רְבָבָה כְּצֶמַח הַשָּׂדֶה נְתַתִּיךְ וַתִּרְבִּי וַתִּגְדְּלִי וַתָּבֹאִי בַּעֲדִי עֲדָיִים שָׁדַיִם נָכֹנוּ וּשְׂעָרֵךְ צִמֵּחַ וְאַתְּ עֵרֹם וְעֶרְיָה׃ 16.8 וָאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ וְהִנֵּה עִתֵּךְ עֵת דֹּדִים וָאֶפְרֹשׂ כְּנָפִי עָלַיִךְ וָאֲכַסֶּה עֶרְוָתֵךְ וָאֶשָּׁבַע לָךְ וָאָבוֹא בִבְרִית אֹתָךְ נְאֻם אֲדֹנָי יְהוִה וַתִּהְיִי לִי׃
29.3 דַּבֵּר וְאָמַרְתָּ כֹּה־אָמַר אֲדֹנָי יְהוִה הִנְנִי עָלֶיךָ פַּרְעֹה מֶלֶךְ־מִצְרַיִם הַתַּנִּים הַגָּדוֹל הָרֹבֵץ בְּתוֹךְ יְאֹרָיו אֲשֶׁר אָמַר לִי יְאֹרִי וַאֲנִי עֲשִׂיתִנִי׃
30.3 כִּי־קָרוֹב יוֹם וְקָרוֹב יוֹם לַיהוָה יוֹם עָנָן עֵת גּוֹיִם יִהְיֶה׃
32.2 בְּתוֹךְ חַלְלֵי־חֶרֶב יִפֹּלוּ חֶרֶב נִתָּנָה מָשְׁכוּ אוֹתָהּ וְכָל־הֲמוֹנֶיהָ׃
32.2 בֶּן־אָדָם שָׂא קִינָה עַל־פַּרְעֹה מֶלֶךְ־מִצְרַיִם וְאָמַרְתָּ אֵלָיו כְּפִיר גּוֹיִם נִדְמֵיתָ וְאַתָּה כַּתַּנִּים בַּיַּמִּים וַתָּגַח בְּנַהֲרוֹתֶיךָ וַתִּדְלַח־מַיִם בְּרַגְלֶיךָ וַתִּרְפֹּס נַהֲרוֹתָם׃
32.5 וְנָתַתִּי אֶת־בְּשָׂרְךָ עַל־הֶהָרִים וּמִלֵּאתִי הַגֵּאָיוֹת רָמוּתֶךָ׃ 32.6 וְהִשְׁקֵיתִי אֶרֶץ צָפָתְךָ מִדָּמְךָ אֶל־הֶהָרִים וַאֲפִקִים יִמָּלְאוּן מִמֶּךָּ׃
37.4 וַיֹּאמֶר אֵלַי הִנָּבֵא עַל־הָעֲצָמוֹת הָאֵלֶּה וְאָמַרְתָּ אֲלֵיהֶם הָעֲצָמוֹת הַיְבֵשׁוֹת שִׁמְעוּ דְּבַר־יְהוָה׃ 37.5 כֹּה אָמַר אֲדֹנָי יְהוִה לָעֲצָמוֹת הָאֵלֶּה הִנֵּה אֲנִי מֵבִיא בָכֶם רוּחַ וִחְיִיתֶם׃ 37.6 וְנָתַתִּי עֲלֵיכֶם גִּדִים וְהַעֲלֵתִי עֲלֵיכֶם בָּשָׂר וְקָרַמְתִּי עֲלֵיכֶם עוֹר וְנָתַתִּי בָכֶם רוּחַ וִחְיִיתֶם וִידַעְתֶּם כִּי־אֲנִי יְהוָה׃ 37.7 וְנִבֵּאתִי כַּאֲשֶׁר צֻוֵּיתִי וַיְהִי־קוֹל כְּהִנָּבְאִי וְהִנֵּה־רַעַשׁ וַתִּקְרְבוּ עֲצָמוֹת עֶצֶם אֶל־עַצְמוֹ׃ 37.8 וְרָאִיתִי וְהִנֵּה־עֲלֵיהֶם גִּדִים וּבָשָׂר עָלָה וַיִּקְרַם עֲלֵיהֶם עוֹר מִלְמָעְלָה וְרוּחַ אֵין בָּהֶם׃ 37.9 וַיֹּאמֶר אֵלַי הִנָּבֵא אֶל־הָרוּחַ הִנָּבֵא בֶן־אָדָם וְאָמַרְתָּ אֶל־הָרוּחַ כֹּה־אָמַר אֲדֹנָי יְהוִה מֵאַרְבַּע רוּחוֹת בֹּאִי הָרוּחַ וּפְחִי בַּהֲרוּגִים הָאֵלֶּה וְיִחְיוּ׃' ' None
16.6 And when I passed by thee, and saw thee wallowing in thy blood, I said unto thee: In thy blood, live; yea, I said unto thee: In thy blood, live; 16.7 I cause thee to increase, even as the growth of the field. And thou didst increase and grow up, and thou camest to excellent beauty: thy breasts were fashioned, and thy hair was grown; yet thou wast naked and bare. 16.8 Now when I passed by thee, and looked upon thee, and, behold, thy time was the time of love, I spread my skirt over thee, and covered thy nakedness; yea, I swore unto thee, and entered into a covet with thee, saith the Lord GOD, and thou becamest Mine.
29.3 peak, and say: Thus saith the Lord GOD: Behold, I am against thee, Pharaoh King of Egypt, The great dragon that lieth In the midst of his rivers, That hath said: My river is mine own, And I have made it for myself.
30.3 For the day is near, Even the day of the LORD is near, A day of clouds, it shall be the time of the nations.
32.2 ’Son of man, take up a lamentation for Pharaoh king of Egypt, and say unto him: Thou didst liken thyself unto a young lion of the nations; Whereas thou art as a dragon in the seas; And thou didst gush forth with thy rivers, And didst trouble the waters with thy feet, And foul their rivers.
32.5 And I will lay thy flesh upon the mountains, And fill the valleys with thy foulness. 32.6 I will also water with thy blood the land wherein thou swimmest, even to the mountains; And the channels shall be full of thee.
37.4 Then He said unto me: ‘Prophesy over these bones, and say unto them: O ye dry bones, hear the word of the LORD: 37.5 Thus saith the Lord GOD unto these bones: Behold, I will cause breath to enter into you, and ye shall live. 37.6 And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the LORD.’ 37.7 So I prophesied as I was commanded; and as I prophesied, there was a noise, and behold a commotion, and the bones came together, bone to its bone. 37.8 And I beheld, and, lo, there were sinews upon them, and flesh came up, and skin covered them above; but there was no breath in them. 37.9 Then said He unto me: ‘Prophesy unto the breath, prophesy, son of man, and say to the breath: Thus saith the Lord GOD: Come from the four winds, O breath, and breathe upon these slain, that they may live.’ 37.10 So I prophesied as He commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great host.' ' None
|19. Hebrew Bible, 1 Chronicles, 17.21 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Exodus • exodus
Found in books: Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 130, 132, 133; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 140, 141
17.21 וּמִי כְּעַמְּךָ יִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ אֲשֶׁר הָלַךְ הָאֱלֹהִים לִפְדּוֹת לוֹ עָם לָשׂוּם לְךָ שֵׁם גְּדֻלּוֹת וְנֹרָאוֹת לְגָרֵשׁ מִפְּנֵי עַמְּךָ אֲשֶׁר־פָּדִיתָ מִמִּצְרַיִם גּוֹיִם׃'' None
17.21 And who is like Thy people Israel, a nation one in the earth, whom God went to redeem unto Himself for a people, to make Thee a name by great and tremendous things, in driving out nations from before Thy people, whom Thou didst redeem out of Egypt.'' None
|20. Hebrew Bible, 2 Chronicles, 12.3, 20.7-20.10, 20.12, 20.21-20.22 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Exodus • exile, captivity, and return, Exodus, story of • exodus
Found in books: Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 130, 134, 141; Gera (2014), Judith, 46, 209; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 151
12.3 בְּאֶלֶף וּמָאתַיִם רֶכֶב וּבְשִׁשִּׁים אֶלֶף פָּרָשִׁים וְאֵין מִסְפָּר לָעָם אֲשֶׁר־בָּאוּ עִמּוֹ מִמִּצְרַיִם לוּבִים סֻכִּיִּים וְכוּשִׁים׃
20.7 הֲלֹא אַתָּה אֱלֹהֵינוּ הוֹרַשְׁתָּ אֶת־יֹשְׁבֵי הָאָרֶץ הַזֹּאת מִלִּפְנֵי עַמְּךָ יִשְׂרָאֵל וַתִּתְּנָהּ לְזֶרַע אַבְרָהָם אֹהַבְךָ לְעוֹלָם׃ 20.9 אִם־תָּבוֹא עָלֵינוּ רָעָה חֶרֶב שְׁפוֹט וְדֶבֶר וְרָעָב נַעַמְדָה לִפְנֵי הַבַּיִת הַזֶּה וּלְפָנֶיךָ כִּי שִׁמְךָ בַּבַּיִת הַזֶּה וְנִזְעַק אֵלֶיךָ מִצָּרָתֵנוּ וְתִשְׁמַע וְתוֹשִׁיעַ׃' 20.12 אֱלֹהֵינוּ הֲלֹא תִשְׁפָּט־בָּם כִּי אֵין בָּנוּ כֹּחַ לִפְנֵי הֶהָמוֹן הָרָב הַזֶּה הַבָּא עָלֵינוּ וַאֲנַחְנוּ לֹא נֵדַע מַה־נַּעֲשֶׂה כִּי עָלֶיךָ עֵינֵינוּ׃
20.21 וַיִּוָּעַץ אֶל־הָעָם וַיַּעֲמֵד מְשֹׁרֲרִים לַיהוָה וּמְהַלְלִים לְהַדְרַת־קֹדֶשׁ בְּצֵאת לִפְנֵי הֶחָלוּץ וְאֹמְרִים הוֹדוּ לַיהוָה כִּי לְעוֹלָם חַסְדּוֹ׃'' None
12.3 with twelve hundred chariots, and threescore thousand horsemen; and the people were without number that came with him out of Egypt; the Lubim, the Sukkiim, and the Ethiopians.
20.7 Didst not Thou, O our God, drive out the inhabitants of this land before Thy people Israel, and gavest it to the seed of Abraham Thy friend for ever? 20.9 If evil come upon us, the sword, judgment, or pestilence, or famine, we will stand before this house, and before Thee—for Thy name is in this house—and cry unto Thee in our affliction, and Thou wilt hear and save. 20.10 And now, behold, the children of Ammon and Moab and mount Seir, whom Thou wouldest not let Israel invade, when they came out of the land of Egypt, but they turned aside from them, and destroyed them not;
20.12 O our God, wilt Thou not execute judgment on them? for we have no might against this great multitude that cometh against us; neither know we what to do; but our eyes are upon Thee.’
20.21 And when he had taken counsel with the people, he appointed them that should sing unto the LORD, and praise in the beauty of holiness, as they went out before the army, and say: ‘Give thanks unto the LORD, for His mercy endureth for ever.’' ' None
|21. Hebrew Bible, Ezra, 6.16, 7.10 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Exodus • Exodus traditions • Exodus, book of • exodus • inauguration of the Tabernacle, In Exodus
Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 4; Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 167; Ganzel and Holtz (2020), Contextualizing Jewish Temples, 96, 97; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 170; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 126; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 199
6.16 וַעֲבַדוּ בְנֵי־יִשְׂרָאֵל כָּהֲנַיָּא וְלֵוָיֵא וּשְׁאָר בְּנֵי־גָלוּתָא חֲנֻכַּת בֵּית־אֱלָהָא דְנָה בְּחֶדְוָה׃' ' None
6.16 And the children of Israel, the priests and the Levites, and the rest of the children of the captivity, kept the dedication of this house of God with joy.
7.10 For Ezra had set his heart to seek the law of the LORD, and to do it, and to teach in Israel statutes and ordices.' ' None
|22. Hebrew Bible, Nehemiah, 9.8-9.21, 9.23-9.32, 9.36 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Exodus • Exodus, the • exile, captivity, and return, Exodus, story of • exodus • exodus,
Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 18, 19; Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 57, 61, 167, 168, 180, 181, 182, 183, 184, 185, 191, 192; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 214; Gera (2014), Judith, 188, 201, 208, 211, 313; Levison (2009), Filled with the Spirit, 230; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 251; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 170
9.8 וּמָצָאתָ אֶת־לְבָבוֹ נֶאֱמָן לְפָנֶיךָ וְכָרוֹת עִמּוֹ הַבְּרִית לָתֵת אֶת־אֶרֶץ הַכְּנַעֲנִי הַחִתִּי הָאֱמֹרִי וְהַפְּרִזִּי וְהַיְבוּסִי וְהַגִּרְגָּשִׁי לָתֵת לְזַרְעוֹ וַתָּקֶם אֶת־דְּבָרֶיךָ כִּי צַדִּיק אָתָּה׃ 9.9 וַתֵּרֶא אֶת־עֳנִי אֲבֹתֵינוּ בְּמִצְרָיִם וְאֶת־זַעֲקָתָם שָׁמַעְתָּ עַל־יַם־סוּף׃' '9.11 וְהַיָּם בָּקַעְתָּ לִפְנֵיהֶם וַיַּעַבְרוּ בְתוֹךְ־הַיָּם בַּיַּבָּשָׁה וְאֶת־רֹדְפֵיהֶם הִשְׁלַכְתָּ בִמְצוֹלֹת כְּמוֹ־אֶבֶן בְּמַיִם עַזִּים׃ 9.12 וּבְעַמּוּד עָנָן הִנְחִיתָם יוֹמָם וּבְעַמּוּד אֵשׁ לַיְלָה לְהָאִיר לָהֶם אֶת־הַדֶּרֶךְ אֲשֶׁר יֵלְכוּ־בָהּ׃ 9.13 וְעַל הַר־סִינַי יָרַדְתָּ וְדַבֵּר עִמָּהֶם מִשָּׁמָיִם וַתִּתֵּן לָהֶם מִשְׁפָּטִים יְשָׁרִים וְתוֹרוֹת אֱמֶת חֻקִּים וּמִצְוֺת טוֹבִים׃ 9.14 וְאֶת־שַׁבַּת קָדְשְׁךָ הוֹדַעַתָ לָהֶם וּמִצְווֹת וְחֻקִּים וְתוֹרָה צִוִּיתָ לָהֶם בְּיַד מֹשֶׁה עַבְדֶּךָ׃ 9.15 וְלֶחֶם מִשָּׁמַיִם נָתַתָּה לָהֶם לִרְעָבָם וּמַיִם מִסֶּלַע הוֹצֵאתָ לָהֶם לִצְמָאָם וַתֹּאמֶר לָהֶם לָבוֹא לָרֶשֶׁת אֶת־הָאָרֶץ אֲשֶׁר־נָשָׂאתָ אֶת־יָדְךָ לָתֵת לָהֶם׃ 9.16 וְהֵם וַאֲבֹתֵינוּ הֵזִידוּ וַיַּקְשׁוּ אֶת־עָרְפָּם וְלֹא שָׁמְעוּ אֶל־מִצְוֺתֶיךָ׃ 9.17 וַיְמָאֲנוּ לִשְׁמֹעַ וְלֹא־זָכְרוּ נִפְלְאֹתֶיךָ אֲשֶׁר עָשִׂיתָ עִמָּהֶם וַיַּקְשׁוּ אֶת־עָרְפָּם וַיִּתְּנוּ־רֹאשׁ לָשׁוּב לְעַבְדֻתָם בְּמִרְיָם וְאַתָּה אֱלוֹהַּ סְלִיחוֹת חַנּוּן וְרַחוּם אֶרֶךְ־אַפַּיִם וְרַב־וחסד חֶסֶד וְלֹא עֲזַבְתָּם׃ 9.18 אַף כִּי־עָשׂוּ לָהֶם עֵגֶל מַסֵּכָה וַיֹּאמְרוּ זֶה אֱלֹהֶיךָ אֲשֶׁר הֶעֶלְךָ מִמִּצְרָיִם וַיַּעֲשׂוּ נֶאָצוֹת גְּדֹלוֹת׃ 9.19 וְאַתָּה בְּרַחֲמֶיךָ הָרַבִּים לֹא עֲזַבְתָּם בַּמִּדְבָּר אֶת־עַמּוּד הֶעָנָן לֹא־סָר מֵעֲלֵיהֶם בְּיוֹמָם לְהַנְחֹתָם בְּהַדֶּרֶךְ וְאֶת־עַמּוּד הָאֵשׁ בְּלַיְלָה לְהָאִיר לָהֶם וְאֶת־הַדֶּרֶךְ אֲשֶׁר יֵלְכוּ־בָהּ׃ 9.21 וְאַרְבָּעִים שָׁנָה כִּלְכַּלְתָּם בַּמִּדְבָּר לֹא חָסֵרוּ שַׂלְמֹתֵיהֶם לֹא בָלוּ וְרַגְלֵיהֶם לֹא בָצֵקוּ׃
9.23 וּבְנֵיהֶם הִרְבִּיתָ כְּכֹכְבֵי הַשָּׁמָיִם וַתְּבִיאֵם אֶל־הָאָרֶץ אֲשֶׁר־אָמַרְתָּ לַאֲבֹתֵיהֶם לָבוֹא לָרָשֶׁת׃ 9.24 וַיָּבֹאוּ הַבָּנִים וַיִּירְשׁוּ אֶת־הָאָרֶץ וַתַּכְנַע לִפְנֵיהֶם אֶת־יֹשְׁבֵי הָאָרֶץ הַכְּנַעֲנִים וַתִּתְּנֵם בְּיָדָם וְאֶת־מַלְכֵיהֶם וְאֶת־עַמְמֵי הָאָרֶץ לַעֲשׂוֹת בָּהֶם כִּרְצוֹנָם׃ 9.25 וַיִּלְכְּדוּ עָרִים בְּצֻרוֹת וַאֲדָמָה שְׁמֵנָה וַיִּירְשׁוּ בָּתִּים מְלֵאִים־כָּל־טוּב בֹּרוֹת חֲצוּבִים כְּרָמִים וְזֵיתִים וְעֵץ מַאֲכָל לָרֹב וַיֹּאכְלוּ וַיִּשְׂבְּעוּ וַיַּשְׁמִינוּ וַיִּתְעַדְּנוּ בְּטוּבְךָ הַגָּדוֹל׃ 9.26 וַיַּמְרוּ וַיִּמְרְדוּ בָּךְ וַיַּשְׁלִכוּ אֶת־תּוֹרָתְךָ אַחֲרֵי גַוָּם וְאֶת־נְבִיאֶיךָ הָרָגוּ אֲשֶׁר־הֵעִידוּ בָם לַהֲשִׁיבָם אֵלֶיךָ וַיַּעֲשׂוּ נֶאָצוֹת גְּדוֹלֹת׃ 9.27 וַתִּתְּנֵם בְּיַד צָרֵיהֶם וַיָּצֵרוּ לָהֶם וּבְעֵת צָרָתָם יִצְעֲקוּ אֵלֶיךָ וְאַתָּה מִשָּׁמַיִם תִּשְׁמָע וּכְרַחֲמֶיךָ הָרַבִּים תִּתֵּן לָהֶם מוֹשִׁיעִים וְיוֹשִׁיעוּם מִיַּד צָרֵיהֶם׃ 9.28 וּכְנוֹחַ לָהֶם יָשׁוּבוּ לַעֲשׂוֹת רַע לְפָנֶיךָ וַתַּעַזְבֵם בְּיַד אֹיְבֵיהֶם וַיִּרְדּוּ בָהֶם וַיָּשׁוּבוּ וַיִּזְעָקוּךָ וְאַתָּה מִשָּׁמַיִם תִּשְׁמַע וְתַצִּילֵם כְּרַחֲמֶיךָ רַבּוֹת עִתִּים׃ 9.29 וַתָּעַד בָּהֶם לַהֲשִׁיבָם אֶל־תּוֹרָתֶךָ וְהֵמָּה הֵזִידוּ וְלֹא־שָׁמְעוּ לְמִצְוֺתֶיךָ וּבְמִשְׁפָּטֶיךָ חָטְאוּ־בָם אֲשֶׁר־יַעֲשֶׂה אָדָם וְחָיָה בָהֶם וַיִּתְּנוּ כָתֵף סוֹרֶרֶת וְעָרְפָּם הִקְשׁוּ וְלֹא שָׁמֵעוּ׃ 9.31 וּבְרַחֲמֶיךָ הָרַבִּים לֹא־עֲשִׂיתָם כָּלָה וְלֹא עֲזַבְתָּם כִּי אֵל־חַנּוּן וְרַחוּם אָתָּה׃ 9.32 וְעַתָּה אֱלֹהֵינוּ הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא שׁוֹמֵר הַבְּרִית וְהַחֶסֶד אַל־יִמְעַט לְפָנֶיךָ אֵת כָּל־הַתְּלָאָה אֲשֶׁר־מְצָאַתְנוּ לִמְלָכֵינוּ לְשָׂרֵינוּ וּלְכֹהֲנֵינוּ וְלִנְבִיאֵנוּ וְלַאֲבֹתֵינוּ וּלְכָל־עַמֶּךָ מִימֵי מַלְכֵי אַשּׁוּר עַד הַיּוֹם הַזֶּה׃
9.36 הִנֵּה אֲנַחְנוּ הַיּוֹם עֲבָדִים וְהָאָרֶץ אֲשֶׁר־נָתַתָּה לַאֲבֹתֵינוּ לֶאֱכֹל אֶת־פִּרְיָהּ וְאֶת־טוּבָהּ הִנֵּה אֲנַחְנוּ עֲבָדִים עָלֶיהָ׃'' None
9.8 and foundest his heart faithful before Thee, and madest a covet with him to give the land of the Canaanite, the Hittite, the Amorite, and the Perizzite, and the Jebusite, and the Girgashite, even to give it unto his seed, and hast performed Thy words; for Thou art righteous; 9.9 And Thou sawest the affliction of our fathers in Egypt, and heardest their cry by the Red Sea; 9.10 and didst show signs and wonders upon Pharaoh, and on all his servants, and on all the people of his land; for Thou knewest that they dealt proudly against them; and didst get Thee a name, as it is this day. 9.11 And Thou didst divide the sea before them, so that they went through the midst of the sea on the dry land; and their pursuers Thou didst cast into the depths, as a stone into the mighty waters. 9.12 Moreover in a pillar of cloud Thou didst lead them by day; and in a pillar of fire by night, to give them light in the way wherein they should go. 9.13 Thou camest down also upon mount Sinai, and spokest with them from heaven, and gavest them right ordices and laws of truth, good statutes and commandments; 9.14 and madest known unto them Thy holy sabbath, and didst command them commandments, and statutes, and a law, by the hand of Moses Thy servant; 9.15 and gavest them bread from heaven for their hunger, and broughtest forth water for them out of the rock for their thirst, and didst command them that they should go in to possess the land which Thou hadst lifted up Thy hand to give them. 9.16 But they and our fathers dealt proudly, and hardened their neck, and hearkened not to Thy commandments, 9.17 and refused to hearken, neither were mindful of Thy wonders that Thou didst among them; but hardened their neck, and in their rebellion appointed a captain to return to their bondage; but Thou art a God ready to pardon, gracious and full of compassion, slow to anger, and plenteous in mercy, and forsookest them not. 9.18 Yea, when they had made them a molten calf, and said: ‘This is thy God that brought thee up out of Egypt, and had wrought great provocations; 9.19 yet Thou in Thy manifold mercies forsookest them not in the wilderness; the pillar of cloud departed not from over them by day, to lead them in the way; neither the pillar of fire by night, to show them light, and the way wherein they should go. 9.20 Thou gavest also Thy good spirit to instruct them, and withheldest not Thy manna from their mouth, and gavest them water for their thirst. 9.21 Yea, forty years didst Thou sustain them in the wilderness, and they lacked nothing; their clothes waxed not old, and their feet swelled not.
9.23 Their children also didst Thou multiply as the stars of heaven, and didst bring them into the land, concerning which Thou didst say to their fathers, that they should go in to possess it. 9.24 So the children went in and possessed the land, and Thou didst subdue before them the inhabitants of the land, the Canaanites, and gavest them into their hands, with their kings, and the peoples of the land, that they might do with them as they would. 9.25 And they took fortified cities, and a fat land, and possessed houses full of all good things, cisterns hewn out, vineyards, and oliveyards, and fruit-trees in abundance; so they did eat, and were filled, and became fat, and luxuriated in Thy great goodness. 9.26 Nevertheless they were disobedient, and rebelled against Thee, and cast Thy law behind their back, and slew Thy prophets that did forewarn them to turn them back unto Thee, and they wrought great provocations. 9.27 Therefore Thou didst deliver them into the hand of their adversaries, who distressed them; and in the time of their trouble, when they cried unto Thee, Thou heardest from heaven; and according to Thy manifold mercies Thou gavest them saviours who might save them out of the hand of their adversaries. 9.28 But after they had rest, they did evil again before Thee; therefore didst Thou leave them in the hand of their enemies, so that they had the dominion over them; yet when they returned, and cried unto Thee, many times didst Thou hear from heaven, and deliver them according to Thy mercies; 9.29 and didst forewarn them, that Thou mightest bring them back unto Thy law; yet they dealt proudly, and hearkened not unto Thy commandments, but sinned against Thine ordices, which if a man do, he shall live by them, and presented a stubborn shoulder, and hardened their neck, and would not hear. 9.30 Yet many years didst Thou extend mercy unto them, and didst forewarn them by Thy spirit through Thy prophets; yet would they not give ear; therefore gavest Thou them into the hand of the peoples of the lands. 9.31 Nevertheless in Thy manifold mercies Thou didst not utterly consume them, nor forsake them; for Thou art a gracious and merciful God. 9.32 Now therefore, our God, the great, the mighty, and the awful God, who keepest covet and mercy, let not all the travail seem little before Thee, that hath come upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all Thy people, since the time of the kings of Assyria unto this day.
9.36 Behold, we are servants this day, and as for the land that Thou gavest unto our fathers to eat the fruit thereof and the good thereof, behold, we are servants in it.' ' None
|23. None, None, nan (3rd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Exodus, Exodus, Book of • Exodus, reverse • Old Testament/Septuagint, Exodus, Book of
Found in books: Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 135, 136; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 168
|24. Anon., Jubilees, 1.1, 6.17-6.21, 48.18 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Egypt, in Exodus • Exodus • Exodus, Exodus, Book of • Exodus, in Jubilees • millennium, and Exodus
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 145; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 62; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 71; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 101
1.1 THIS is the history of the division of the days of the law and of the testimony, of the events of the years, of their (year) weeks, of their jubilees throughout all the years of the world, as the Lord spake to Moses on Mount Sinai when he went up to receive the tables of the law and of the commandment, according to the voice of God as He said unto him, "Go up to the top of the Mount."r) And it came to pass in the first year of the A.M. (A.M. = Anno Mundi) exodus of the children of Israel out of Egypt, in the third month, on the sixteenth day of the month, that God spake to Moses, saying:
6.17 And this testimony is written concerning you that you should observe it continually, so that you should not eat on any day any blood of beasts or birds or cattle during all the days of the earth, 6.18 and the man who eateth the blood of beast or of cattle or of birds during all the days of the earth, he and his seed shall be rooted out of the land. 6.19 And do thou command the children of Israel to eat no blood, so that their names and their seed may be before the Lord our God continually. 6.20 And for this law there is no limit of days, for it is for ever. They shall observe it throughout their generations, so that they may continue supplicating on your behalf with blood before the altar; 6.21 every day and at the time of morning and evening they shall seek forgiveness on your behalf perpetually before the Lord that they may keep it and not be rooted out.
48.18 and the Lord brought them through the midst of the sea as if it were dry land. And all the peoples whom he brought to pursue after Israel, the Lord our God cast them into the midst of the sea, into the depths of the aby'' None
|25. Hebrew Bible, Daniel, 7.13 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Exodus (biblical book) • Leviathan, and Exodus • exodus • exodus, • identity, Exodus-related • traditions, Exodus-related
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 244; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 134, 135; Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 167; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 254; Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 66
7.13 חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ עִם־עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתֵה הֲוָה וְעַד־עַתִּיק יוֹמַיָּא מְטָה וּקְדָמוֹהִי הַקְרְבוּהִי׃' ' None
7.13 I saw in the night visions, And, behold, there came with the clouds of heaven One like unto a son of man, And he came even to the Ancient of days, And he was brought near before Him.' ' None
|26. Septuagint, 3 Maccabees, 2.6-2.7, 6.4 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Exodus • exile, captivity, and return, Exodus, story of
Found in books: Gera (2014), Judith, 143, 313, 314; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 169
2.6 You made known your mighty power by inflicting many and varied punishments on the audacious Pharaoh who had enslaved your holy people Israel. 2.7 And when he pursued them with chariots and a mass of troops, you overwhelmed him in the depths of the sea, but carried through safely those who had put their confidence in you, the Ruler over the whole creation.
6.4 Pharaoh with his abundance of chariots, the former ruler of this Egypt, exalted with lawless insolence and boastful tongue, you destroyed together with his arrogant army by drowning them in the sea, manifesting the light of your mercy upon the nation of Israel.
6.4 Then they feasted, provided with everything by the king, until the fourteenth day, on which also they made the petition for their dismissal.'' None
|27. Septuagint, 1 Maccabees, 1.22 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Exodus, book of • exile, captivity, and return, Exodus, story of
Found in books: Gera (2014), Judith, 317; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 180
1.22 He took also the table for the bread of the Presence, the cups for drink offerings, the bowls, the golden censers, the curtain, the crowns, and the gold decoration on the front of the temple; he stripped it all off.'' None
|28. Septuagint, 2 Maccabees, 2.7-2.8 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Exodus, book of • exodus,
Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 254; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 180
2.7 When Jeremiah learned of it, he rebuked them and declared: 'The place shall be unknown until God gathers his people together again and shows his mercy.'" "2.8 And then the Lord will disclose these things, and the glory of the Lord and the cloud will appear, as they were shown in the case of Moses, and as Solomon asked that the place should be specially consecrated.'"" None
|29. Septuagint, Ecclesiasticus (Siracides), 38.24, 39.1-39.5 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Exodus • Exodus, Exodus, Book of • exodus
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 9; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 198; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 96
38.24 The wisdom of the scribe depends on the opportunity of leisure;and he who has little business may become wise.
39.1 Nations will declare his wisdom,and the congregation will proclaim his praise;
39.1 On the other hand he who devotes himself to the study of the law of the Most High will seek out the wisdom of all the ancients,and will be concerned with prophecies; 39.2 From everlasting to everlasting he beholds them,and nothing is marvelous to him. 39.2 he will preserve the discourse of notable men and penetrate the subtleties of parables; 39.3 he will seek out the hidden meanings of proverbs and be at home with the obscurities of parables. 39.3 the teeth of wild beasts, and scorpions and vipers,and the sword that punishes the ungodly with destruction; 39.4 He will serve among great men and appear before rulers;he will travel through the lands of foreign nations,for he tests the good and the evil among men. 39.5 He will set his heart to rise early to seek the Lord who made him,and will make supplication before the Most High;he will open his mouth in prayer and make supplication for his sins.' ' None
|30. Septuagint, Judith, 1.1, 2.6, 5.10-5.16 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: • Exodus, Exodus, Book of • exile, captivity, and return, Exodus, story of • exodus • exodus, Israelite
Found in books: Gera (2014), Judith, 46, 207, 211, 222, 313, 319; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 184; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 100; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 128
1.1 In the twelfth year of the reign of Nebuchadnezzar, who ruled over the Assyrians in the great city of Nineveh, in the days of Arphaxad, who ruled over the Medes in Ecbatana --
2.6 Go and attack the whole west country, because they disobeyed my orders.
5.10 When a famine spread over Canaan they went down to Egypt and lived there as long as they had food; and there they became a great multitude -- so great that they could not be counted. 5.11 So the king of Egypt became hostile to them; he took advantage of them and set them to making bricks, and humbled them and made slaves of them. 5.12 Then they cried out to their God, and he afflicted the whole land of Egypt with incurable plagues; and so the Egyptians drove them out of their sight. 5.13 Then God dried up the Red Sea before them, 5.14 and he led them by the way of Sinai and Kadesh-barnea, and drove out all the people of the wilderness. 5.15 So they lived in the land of the Amorites, and by their might destroyed all the inhabitants of Heshbon; and crossing over the Jordan they took possession of all the hill country. 5.16 And they drove out before them the Canaanites and the Perizzites and the Jebusites and the Shechemites and all the Gergesites, and lived there a long time. '' None
|31. Septuagint, Wisdom of Solomon, 7.25, 10.15, 11.5, 15.18, 19.13-19.16, 19.22 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Exodus • New exodus • exodus • plague, in Exodus from Egypt (Exodus)
Found in books: Allison (2018), 4 Baruch, 337; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 77; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 192, 195, 196, 197; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 81; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 170, 171, 172
7.25 For she is a breath of the power of God,and a pure emanation of the glory of the Almighty;therefore nothing defiled gains entrance into her.
10.15 A holy people and blameless race wisdom delivered from a nation of oppressors."
11.5 High mountains hath He abased into a plain for them;
11.5 For through the very things by which their enemies were punished,they themselves received benefit in their need.
15.18 The enemies of thy people worship even the most hateful animals,which are worse than all others, when judged by their lack of intelligence;
19.13 The punishments did not come upon the sinners without prior signs in the violence of thunder,for they justly suffered because of their wicked acts;for they practiced a more bitter hatred of strangers. 19.14 Others had refused to receive strangers when they came to them,but these made slaves of guests who were their benefactors. 19.15 And not only so, but punishment of some sort will come upon the former for their hostile reception of the aliens; 19.16 but the latter, after receiving them with festal celebrations,afflicted with terrible sufferings those who had already shared the same rights.
19.22 For in everything, O Lord, thou hast exalted and glorified thy people;and thou hast not neglected to help them at all times and in all places.' ' None
|32. Philo of Alexandria, On Husbandry, 79-82 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Bible, books, Exodus • Bible, books, Song of the Sea (Exodus 15) • Exodus (Bible) • Exodus (Bible), Song of the Sea • Exodus from Egypt • Exodus, Life of Moses, Philos treatment in • Exodus, Miriams actions • Exodus, On Agriculture, Philos treatment in • Exodus, On the Contemplative Life, Philos treatment in • Exodus, Philos accounts of song and singers • Exodus, choirs • Exodus, exegesis of • Exodus, in Greek text • Exodus, in Hebrew text • Exodus, metaphors • Exodus, plural hymns • Exodus, thanksgiving hymns • Exodus, verbs in • Philo of Alexandria, exegesis of Exodus • Song of the Sea (Exodus • Taylor, J. E., interpretation of Exodus
Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 279, 280; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 103, 105, 106, 107, 108, 109, 158
79 But the divine army is the body of virtues, the champions of the souls that love God, whom it becomes, when they see the adversary defeated, to sing a most beautiful and becoming hymn to the God who giveth the victory and the glorious triumph; and two choruses, the one proceeding from the conclave of the men, and the other from the company of the women, will stand up and sing in alternate songs a melody responsive to one another's voices. "80 And the chorus of men will have Moses for their leader; and that of the women will be under the guidance of Miriam, "the purified outward Sense." For it is just that hymns and praises should be uttered in honour of God without any delay, both in accordance with the suggestions of the intellect and the perceptions of the outward senses, and that each instrument should be struck in harmony, I mean those both of the mind and of the outward sense, in gratitude and honour to the holy Saviour. 81 Accordingly, all the men sing the song on the sea-shore, not indeed with a blind mind, but seeing sharply, Moses being the leader of the song; and women sing, who are in good truth the most excellent of their sex, having been enrolled in the lists of the republic of virtue, Miriam being their leader. XVIII. 82 And the same hymn is sung by both the choruses, having a most admirable burden of the song which is beautiful to be sung. And it is as follows: "Let us sing unto the Lord, for he has been glorified gloriously; the horse and his rider hath he thrown into the Sea." ' "' None
|33. Philo of Alexandria, On Drunkenness, 177 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Exodus • Exodus, event/story
Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 74; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 420
177 At all events I have before now often seen in the theatre, when I have been there, some persons influenced by a melody of those who were exhibiting on the stage, whether dramatists or musicians, as to be excited and to join in the music, uttering encomiums without intending it; and I have seen others at the same time so unmoved that you would think there was not the least difference between them and the iimate seats on which they were sitting; and others again so disgusted that they have even gone away and quitted the spectacle, stopping their ears with their hands, lest some atom of a sound being left behind and still sounding in them should inflict annoyance on their morose and unpleasable souls. '' None
|34. Philo of Alexandria, On The Creation of The World, 3 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Exodus • Questions and Answers on Genesis and Exodus (QGE)
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 1; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 73
3 And his exordium, as I have already said, is most admirable; embracing the creation of the world, under the idea that the law corresponds to the world and the world to the law, and that a man who is obedient to the law, being, by so doing, a citizen of the world, arranges his actions with reference to the intention of nature, in harmony with which the whole universal world is regulated. '' None
|35. Philo of Alexandria, On The Contemplative Life, 78, 80, 83-88 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Bible, books, Exodus • Bible, books, Song of the Sea (Exodus 15) • Exodus • Exodus (Bible) • Exodus (Bible), Song of the Sea • Exodus, Exodus, Book of • Exodus, Life of Moses, Philos treatment in • Exodus, On Agriculture, Philos treatment in • Exodus, On the Contemplative Life, Philos treatment in • Exodus, Philos accounts of song and singers • Exodus, choirs • Exodus, exegesis of • Exodus, metaphors • Exodus, plural hymns • Exodus, thanksgiving hymns • Exodus, verbs in • Philo of Alexandria, exegesis of Exodus • Questions and Answers on Genesis and Exodus (QGE) • Song of the Sea (Exodus
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 33; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 244; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 276, 277, 278; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 83, 89, 93, 94, 95, 96, 97, 98, 100, 106, 108; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 94
78 And these explanations of the sacred scriptures are delivered by mystic expressions in allegories, for the whole of the law appears to these men to resemble a living animal, and its express commandments seem to be the body, and the invisible meaning concealed under and lying beneath the plain words resembles the soul, in which the rational soul begins most excellently to contemplate what belongs to itself, as in a mirror, beholding in these very words the exceeding beauty of the sentiments, and unfolding and explaining the symbols, and bringing the secret meaning naked to the light to all who are able by the light of a slight intimation to perceive what is unseen by what is visible. 80 and then some one rising up sings a hymn which has been made in honour of God, either such as he has composed himself, or some ancient one of some old poet, for they have left behind them many poems and songs in trimetre iambics, and in psalms of thanksgiving and in hymns, and songs at the time of libation, and at the altar, and in regular order, and in choruses, admirably measured out in various and well diversified strophes. And after him then others also arise in their ranks, in becoming order, while every one else listens in decent silence, except when it is proper for them to take up the burden of the song, and to join in at the end; for then they all, both men and women, join in the hymn.
83 And after the feast they celebrate the sacred festival during the whole night; and this nocturnal festival is celebrated in the following manner: they all stand up together, and in the middle of the entertainment two choruses are formed at first, the one of men and the other of women, and for each chorus there is a leader and chief selected, who is the most honourable and most excellent of the band. 84 Then they sing hymns which have been composed in honour of God in many metres and tunes, at one time all singing together, and at another moving their hands and dancing in corresponding harmony, and uttering in an inspired manner songs of thanksgiving, and at another time regular odes, and performing all necessary strophes and antistrophes. 85 Then, when each chorus of the men and each chorus of the women has feasted separately by itself, like persons in the bacchanalian revels, drinking the pure wine of the love of God, they join together, and the two become one chorus, an imitation of that one which, in old time, was established by the Red Sea, on account of the wondrous works which were displayed there; 86 for, by the commandment of God, the sea became to one party the cause of safety, and to the other that of utter destruction; for it being burst asunder, and dragged back by a violent reflux, and being built up on each side as if there were a solid wall, the space in the midst was widened, and cut into a level and dry road, along which the people passed over to the opposite land, being conducted onwards to higher ground; then, when the sea returned and ran back to its former channel, and was poured out from both sides, on what had just before been dry ground, those of the enemy who pursued were overwhelmed and perished. 87 When the Israelites saw and experienced this great miracle, which was an event beyond all description, beyond all imagination, and beyond all hope, both men and women together, under the influence of divine inspiration, becoming all one chorus, sang hymns of thanksgiving to God the Saviour, Moses the prophet leading the men, and Miriam the prophetess leading the women. 88 Now the chorus of male and female worshippers being formed, as far as possible on this model, makes a most humorous concert, and a truly musical symphony, the shrill voices of the women mingling with the deep-toned voices of the men. The ideas were beautiful, the expressions beautiful, and the chorus-singers were beautiful; and the end of ideas, and expressions, and chorussingers, was piety; ' None
|36. Philo of Alexandria, On The Life of Moses, 1.23, 1.180, 2.256 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Bible, books, Exodus • Bible, books, Song of the Sea (Exodus 15) • Exodus • Exodus (Bible) • Exodus (Bible), Song of the Sea • Exodus, Life of Moses, Philos treatment in • Exodus, Miriams actions • Exodus, On Agriculture, Philos treatment in • Exodus, On the Contemplative Life, Philos treatment in • Exodus, Philos accounts of song and singers • Exodus, choirs • Exodus, exegesis of • Exodus, in Greek text • Exodus, in Hebrew text • Exodus, metaphors • Exodus, plural hymns • Exodus, thanksgiving hymns • Philo of Alexandria, exegesis of Exodus • Song of the Sea (Exodus
Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 26, 74, 76, 193; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 278, 279; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 84, 88, 89, 90, 95, 96, 97, 98, 99, 105, 107
1.23 Accordingly he speedily learnt arithmetic, and geometry, and the whole science of rhythm and harmony and metre, and the whole of music, by means of the use of musical instruments, and by lectures on the different arts, and by explanations of each topic; and lessons on these subjects were given him by Egyptian philosophers, who also taught him the philosophy which is contained in symbols, which they exhibit in those sacred characters of hieroglyphics, as they are called, and also that philosophy which is conversant about that respect which they pay to animals which they invest with the honours due to God. And all the other branches of the encyclical education he learnt from Greeks; and the philosophers from the adjacent countries taught him Assyrian literature and the knowledge of the heavenly bodies so much studied by the Chaldaeans.
1.180 Then the Hebrews, being amazed at this great and wonderful event, gained a victory which they had never hoped for without bloodshed or loss; and, seeing the instantaneous and complete destruction of the enemy, formed two choruses, one of men and the other of women, on the sea shore, and sang hymns of gratitude to God, Moses leading the song of the men, and his sister that of the women; for these two persons were the leaders of the choruses.
2.256 For this mercy Moses very naturally honoured his Benefactor with hymns of gratitude. For having divided the host into two choruses, one of men and one of women, he himself became the leader of that of the men, and appointed his sister to be the chief of that of the women, that they might sing hymns to their father and Creator, joining in harmonies responsive to one another, by a combination of dispositions and melody, the former being eager to offer the same requital for the mercies which they had received, and the latter consisting of a symphony of the deep male with the high female voices, for the tones of men are deep and those of women are high; and when there is a perfect and harmonious combination of the two a most delightful and thoroughly harmonious melody is effected. '' None
|37. Philo of Alexandria, Against Flaccus, 46 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Exodus • Exodus, Hezekiah story as antithesis to • Hezekiah story, as antithesis to Exodus
Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 227; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 71, 72
46 on which account they frequent all the most prosperous and fertile countries of Europe and Asia, whether islands or continents, looking indeed upon the holy city as their metropolis in which is erected the sacred temple of the most high God, but accounting those regions which have been occupied by their fathers, and grandfathers, and great grandfathers, and still more remote ancestors, in which they have been born and brought up, as their country; and there are even some regions to which they came the very moment that they were originally settled, sending a colony of their people to do a pleasure to the founders of the colony. '' None
|38. Philo of Alexandria, On The Embassy To Gaius, 182 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Exodus • Questions and Answers on Genesis and Exodus (QGE), relation of, to other Philonic series
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 13; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 26
182 But I myself, who was accounted to be possessed of superior prudence, both on account of my age and my education, and general information, was less sanguine in respect of the matters at which the others were so greatly delighted. "For why," said I, after pondering the matter deeply in my own heart, "why, when there have been such numbers of ambassadors, who have come, one may almost say, from every corner of the globe, did he say on that occasion that he would hear what we had to say, and no one else? What could have been his meaning? for he was not ignorant that we were Jews, who would have been quite content at not being treated worse than the others; '' None
|39. Josephus Flavius, Jewish Antiquities, 2.284-2.286, 2.346, 12.3-12.8, 18.259 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Bible, books, Exodus • Egypt, exodus from • Exodus • Exodus (Bible) • Exodus paradigm • Exodus, Exodus, Book of • Exodus, Miriams actions • Exodus, event/story • Exodus, in Hebrew text • Exodus, not mentioned by Pseudo-Hecataeus • Exodus, verbs in • Philo of Alexandria, exegesis of Exodus • Pseudo-Hecataeus, On the Jews, Exodus not mentioned • Questions and Answers on Genesis and Exodus (QGE) • Taylor, J. E., interpretation of Exodus
Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 220; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 1; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 51, 71; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 278; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 86; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 184; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 264; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 96; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 126
2.284 Χλευάσαντος δὲ τοῦ βασιλέως Μωυσῆς ἔργῳ παρεῖχεν αὐτῷ βλέπειν τὰ σημεῖα τὰ κατὰ τὸ Σιναῖον ὄρος γενόμενα: ὁ δ' ἀγανακτήσας πονηρὸν μὲν αὐτὸν ἀπεκάλει καὶ πρότερον φυγόντα τὴν παρ' Αἰγυπτίοις δουλείαν καὶ νῦν ἐξ ἀπάτης αὐτοῦ τὴν ἄφιξιν πεποιημένον καὶ τερατουργίαις καὶ μαγείαις καταπλήξειν ἐπικεχειρηκότα." "2.285 καὶ ταῦθ' ἅμα λέγων κελεύει τοὺς ἱερεῖς τὰς αὐτὰς ὄψεις αὐτῷ παρασχεῖν ὁρᾶν, ὡς Αἰγυπτίων σοφῶν ὄντων καὶ περὶ τὴν τούτων ἐπιστήμην, καὶ ὅτι μὴ μόνος αὐτὸς ἔμπειρος ὢν εἰς θεὸν δύναται τὸ ἐν αὐτῇ παράδοξον ἀναφέρων πιθανὸς ὥσπερ ἀπαιδεύτοις ὑπάρχειν. καὶ μεθεμένων ἐκείνων τὰς βακτηρίας δράκοντες ἦσαν." "2.286 Μωυσῆς δ' οὐ καταπλαγείς, “οὐδ' αὐτὸς μέν, εἶπεν, ὦ βασιλεῦ, τῆς Αἰγυπτίων σοφίας καταφρονῶ, τοσῷδε μέντοι κρείττονα τὰ ὑπ' ἐμοῦ πραττόμενα τῆς τούτων μαγείας καὶ τέχνης φημί, ὅσῳ τὰ θεῖα τῶν ἀνθρωπίνων διαφέρει. δείξω δὲ οὐ κατὰ γοητείαν καὶ πλάνην τῆς ἀληθοῦς δόξης τἀμὰ, κατὰ δὲ θεοῦ πρόνοιαν καὶ δύναμιν φαινόμενα.”" 2.346 καὶ οἱ μὲν αὐτοί τε τὸν κίνδυνον οὕτως ἐκφυγόντες καὶ προσέτι τοὺς ἐχθροὺς ἐπιδόντες κεκολασμένους, ὡς οὐκ ἄλλοι τινὲς μνημονεύονται τῶν πρόσθεν ἀνθρώπων, ἐν ὕμνοις ἦσαν καὶ παιδιαῖς ὅλην τὴν νύκτα, καὶ Μωυσῆς ᾠδὴν εἰς τὸν θεὸν ἐγκώμιόν τε καὶ τῆς εὐμενείας εὐχαριστίαν περιέχουσαν ἐν ἑξαμέτρῳ τόνῳ συντίθησιν.
12.3 στασιαζόντων δὲ τούτων καὶ πρὸς ἀλλήλους φιλοτιμουμένων ὑπὲρ τῆς ἰδίας ἀρχῆς πολέμους τε συνεχεῖς καὶ μακροὺς συνέβη γίγνεσθαι καὶ τὰς πόλεις κακοπαθεῖν καὶ πολλοὺς ἐν τοῖς ἀγῶσιν ἀποβάλλειν τῶν οἰκητόρων, ὡς καὶ τὴν Συρίαν ἅπασαν ὑπὸ Πτολεμαίου τοῦ Λάγου τότε Σωτῆρος χρηματίζοντος τἀναντία παθεῖν αὐτοῦ τῇ ἐπικλήσει.' "
12.3 τὸ δὲ στρατόπεδον καὶ τὸ πλῆθος τῶν ἐναντίων ̓Ιούδας κατανοήσας ἔπειθε τοὺς οἰκείους στρατιώτας θαρρεῖν καὶ παρεκελεύετο τὰς ἐλπίδας τῆς νίκης ἔχοντας ἐν τῷ θεῷ τοῦτον ἱκετεύειν τῷ πατρίῳ νόμῳ σάκκους περιθεμένους, καὶ τὸ σύνηθες αὐτῷ σχῆμα τῆς ἱκεσίας παρὰ τοὺς μεγάλους κινδύνους ἐπιδείξαντας τούτῳ δυσωπῆσαι παρασχεῖν αὐτοῖς τὸ κατὰ τῶν ἐχθρῶν κράτος.
12.3 τὸ δίκαιον οὖν σκοπῶν καὶ τοὺς καταδεδυναστευμένους παρὰ τὸ προσῆκον ἐλεῶν ἀπολύειν κελεύω τοὺς ἐν ταῖς οἰκετείαις ὄντας ̓Ιουδαίους τὸ προγεγραμμένον κομιζομένους ὑπὲρ αὐτῶν κεφάλαιον τοὺς κεκτημένους, καὶ μηδένα περὶ τούτων κακουργεῖν, ἀλλ' ὑπακούειν τοῖς προστεταγμένοις." '12.4 Τοιαύτης οὖν τῆς εἰσδόσεως γενομένης ὁ βασιλεὺς ἐκέλευσεν τῷ ἀρχιερεῖ τῶν ̓Ιουδαίων ̓Ελεαζάρῳ γραφῆναι περὶ τούτων ἅμα καὶ τὴν ἄφεσιν τῶν δουλευόντων παρ' αὐτοῖς ̓Ιουδαίων δηλοῦντας αὐτῷ, καὶ πρὸς κατασκευὴν δὲ κρατήρων καὶ φιαλῶν καὶ σπονδείων ἔπεμψε χρυσίου μὲν ὁλκῆς τάλαντα πεντήκοντα, λίθων δὲ πολυτελῶν ἀσυλλόγιστόν τι πλῆθος." "12.4 κατέσχε δὲ οὗτος καὶ τὰ ̔Ιεροσόλυμα δόλῳ καὶ ἀπάτῃ χρησάμενος: ἐλθὼν γὰρ σαββάτοις εἰς τὴν πόλιν ὡς θύσων, μήτε τῶν ̓Ιουδαίων αὐτὸν ἀμυνομένων, οὐδὲν γὰρ ὑπενόουν πολέμιον, καὶ διὰ τὸ ἀνύποπτον καὶ τὴν ἡμέραν ἐν ἀργίᾳ καὶ ῥαθυμίᾳ τυγχανόντων, ἀπόνως ἐγκρατὴς γίγνεται τῆς πόλεως καὶ πικρῶς ἦρχεν αὐτῆς.' "12.4 ὁρῶν δὲ τὸν ̓́Αλκιμον ἤδη μέγαν ὁ ̓Ιούδας γινόμενον καὶ πολλοὺς διεφθαρκότα τῶν ἀγαθῶν καὶ ὁσίων τοῦ ἔθνους, καὶ αὐτὸς ἐπιπορευόμενος τὴν χώραν διέφθειρεν τοὺς ταὐτὰ ἐκείνῳ φρονοῦντας. βλέπων δὲ ἑαυτὸν ̓́Αλκιμος ἀντέχειν τῷ ̓Ιούδᾳ μὴ δυνάμενον, ἀλλ' ἡττώμενον αὐτοῦ τῆς ἰσχύος, ἐπὶ τὴν παρὰ Δημητρίου τοῦ βασιλέως συμμαχίαν ἔγνω τραπέσθαι." "12.5 ἀπέσταλκα δέ σοι περὶ τούτων διαλεξομένους ̓Ανδρέαν τὸν ἀρχισωματοφύλακα καὶ ̓Αρισταῖον ἐμοὶ τιμιωτάτους, δι' ὧν καὶ ἀπαρχὰς ἀναθημάτων εἰς τὸ ἱερὸν καὶ θυσιῶν καὶ τῶν ἄλλων ἀπέσταλκα τάλαντα ἀργυρίου ἑκατόν. καὶ σὺ δ' ἡμῖν ἐπιστέλλων περὶ ὧν ἂν θέλῃς ποιήσεις κεχαρισμένα.”" '12.5 μαρτυρεῖ δὲ τῷ λόγῳ τούτῳ καὶ ̓Αγαθαρχίδης ὁ Κνίδιος ὁ τὰς τῶν διαδόχων πράξεις συγγραψάμενος, ὀνειδίζων ἡμῖν δεισιδαιμονίαν ὡς δι' αὐτὴν ἀποβαλοῦσι τὴν ἐλευθερίαν, λέγων οὕτως:" "12.6 Πρῶτον δὲ τὰ περὶ τῆς τραπέζης ἐκθήσομαι. εἶχεν μὲν οὖν δι' ἐννοίας ὁ βασιλεὺς ὑπερμεγεθέστατον τοῖς μέτροις ἀπεργάσασθαι τὸ κατασκεύασμα, προσέταξε δὲ μαθεῖν τὸ μέγεθος τῆς ἀνακειμένης ἐν τοῖς ̔Ιεροσολύμοις τραπέζης πόσον τέ ἐστιν καὶ εἰ δύναται τούτου μεῖζον κατασκευασθῆναι." '12.6 “ἔστιν ἔθνος ̓Ιουδαίων λεγόμενον, οἳ πόλιν ὀχυρὰν καὶ μεγάλην ἔχοντες ̔Ιεροσόλυμα ταύτην ὑπερεῖδον ὑπὸ Πτολεμαίῳ γενομένην ὅπλα λαβεῖν οὐ θελήσαντες, ἀλλὰ διὰ τὴν ἄκαιρον δεισιδαιμονίαν χαλεπὸν ὑπέμειναν ἔχειν δεσπότην.”' "12.7 ̓Αγαθαρχίδης μὲν οὖν ταῦτα περὶ τοῦ ἔθνους ἡμῶν ἀπεφήνατο. ὁ δὲ Πτολεμαῖος πολλοὺς αἰχμαλώτους λαβὼν ἀπό τε τῆς ὀρεινῆς ̓Ιουδαίας καὶ τῶν περὶ ̔Ιεροσόλυμα τόπων καὶ τῆς Σαμαρείτιδος καὶ τῶν ἐν Γαριζείν, κατῴκισεν ἅπαντας εἰς Αἴγυπτον ἀγαγών.' "12.7 ἔλασμα γὰρ χρυσοῦ τὸ πλάτος τεσσάρων δακτύλων ποιήσαντες καθ' ὅλου τοῦ τῆς τραπέζης πλάτους εἰς τοῦτο τοὺς πόδας αὐτῆς ἐνέθεσαν, ἔπειτα περόναις καὶ κατακλεῖσιν αὐτοὺς ἐνέσφιγγον τῇ τραπέζῃ κατὰ τὴν στεφάνην, ἵνα τὴν θέαν τῆς καινουργίας καὶ πολυτελείας, ἐφ' ᾧ τις ἂν στήσῃ τὴν τράπεζαν μέρει, παρέχωσι τὴν αὐτήν." "12.8 ἐπεγνωκὼς δὲ τοὺς ἀπὸ τῶν ̔Ιεροσολύμων περί τε τὴν τῶν ὅρκων φυλακὴν καὶ τὰς πίστεις βεβαιοτάτους ὑπάρχοντας ἐξ ὧν ἀπεκρίναντο ̓Αλεξάνδρῳ πρεσβευσαμένῳ πρὸς αὐτοὺς μετὰ τὸ κρατῆσαι Δαρείου τῇ μάχῃ, πολλοὺς αὐτῶν εἰς τὰ φρούρια καταλοχίσας καὶ τοῖς Μακεδόσιν ἐν ̓Αλεξανδρείᾳ ποιήσας ἰσοπολίτας ὅρκους ἔλαβεν παρ' αὐτῶν, ὅπως τοῖς ἐκγόνοις τοῦ παραθεμένου τὴν πίστιν διαφυλάξωσιν." '12.8 τὰ δὲ μέσα λίθων ἀσπίδια τετραδακτύλων ἀνεπλήρου τὸ κάλλος. περιεστέφετο δὲ τὰ χείλη τοῦ κρατῆρος κρίνων σμίλαξι καὶ ἀνθεμίσι καὶ βοτρύων σχοινίαις εἰς κύκλον περιηγμέναις.' "
18.259 πολλὰ δὲ καὶ χαλεπὰ ̓Απίωνος εἰρηκότος, ὑφ' ὧν ἀρθῆναι ἤλπιζεν τὸν Γάιον καὶ εἰκὸς ἦν, Φίλων ὁ προεστὼς τῶν ̓Ιουδαίων τῆς πρεσβείας, ἀνὴρ τὰ πάντα ἔνδοξος ̓Αλεξάνδρου τε τοῦ ἀλαβάρχου ἀδελφὸς ὢν καὶ φιλοσοφίας οὐκ ἄπειρος, οἷός τε ἦν ἐπ' ἀπολογίᾳ χωρεῖν τῶν κατηγορημένων. διακλείει δ' αὐτὸν Γάιος κελεύσας ἐκποδὼν ἀπελθεῖν,"" None
2.284 3. But when the king derided Moses; he made him in earnest see the signs that were done at Mount Sinai. Yet was the king very angry with him and called him an ill man, who had formerly run away from his Egyptian slavery, and came now back with deceitful tricks, and wonders, and magical arts, to astonish him. 2.285 And when he had said this, he commanded the priests to let him see the same wonderful sights; as knowing that the Egyptians were skillful in this kind of learning, and that he was not the only person who knew them, and pretended them to be divine; as also he told him, that when he brought such wonderful sights before him, he would only be believed by the unlearned. Now when the priests threw down their rods, they became serpents. 2.286 But Moses was not daunted at it; and said, “O king, I do not myself despise the wisdom of the Egyptians, but I say that what I do is so much superior to what these do by magic arts and tricks, as divine power exceeds the power of man: but I will demonstrate that what I do is not done by craft, or counterfeiting what is not really true, but that they appear by the providence and power of God.”
2.346 And now these Hebrews having escaped the danger they were in, after this manner, and besides that, seeing their enemies punished in such a way as is never recorded of any other men whomsoever, were all the night employed in singing of hymns, and in mirth. Moses also composed a song unto God, containing his praises, and a thanksgiving for his kindness, in hexameter verse.
12.3 And when Judas saw their camp, and how numerous their enemies were, he persuaded his own soldiers to be of good courage, and exhorted them to place their hopes of victory in God, and to make supplication to him, according to the custom of their country, clothed in sackcloth; and to show what was their usual habit of supplication in the greatest dangers, and thereby to prevail with God to grant you the victory over your enemies.
12.3 And while these princes ambitiously strove one against another, every one for his own principality, it came to pass that there were continual wars, and those lasting wars too; and the cities were sufferers, and lost a great many of their inhabitants in these times of distress, insomuch that all Syria, by the means of Ptolemy the son of Lagus, underwent the reverse of that denomination of Savior, which he then had.
12.3 Out of regard therefore to justice, and out of pity to those that have been tyrannized over, contrary to equity, I enjoin those that have such Jews in their service to set them at liberty, upon the receipt of the before-mentioned sum; and that no one use any deceit about them, but obey what is here commanded. 12.4 5. When this epistle was sent to the king, he commanded that an epistle should be drawn up for Eleazar, the Jewish high priest, concerning these matters; and that they should inform him of the release of the Jews that had been in slavery among them. He also sent fifty talents of gold for the making of large basons, and vials, and cups, and an immense quantity of precious stones. 12.4 But when Judas saw that Alcimus was already become great, and had destroyed many of the good and holy men of the country, he also went all over the country, and destroyed those that were of the other party. But when Alcimus saw that he was not able to oppose Judas, nor was equal to him in strength, he resolved to apply himself to king Demetrius for his assistance; 12.4 He also seized upon Jerusalem, and for that end made use of deceit and treachery; for as he came into the city on a Sabbath day, as if he would offer sacrifices he, without any trouble, gained the city, while the Jews did not oppose him, for they did not suspect him to be their enemy; and he gained it thus, because they were free from suspicion of him, and because on that day they were at rest and quietness; and when he had gained it, he ruled over it in a cruel manner. 12.5 And I have sent to thee Andreas, the captain of my guard, and Aristeus, men whom I have in very great esteem; by whom I have sent those first-fruits which I have dedicated to the temple, and to the sacrifices, and to other uses, to the value of a hundred talents. And if thou wilt send to us, to let us know what thou wouldst have further, thou wilt do a thing acceptable to me.” 12.5 Nay, Agatharchides of Cnidus, who wrote the acts of Alexander’s successors, reproaches us with superstition, as if we, by it, had lost our liberty; where he says thus: 12.6 8. And first I will describe what belongs to the table. It was indeed in the king’s mind to make this table vastly large in its dimensions; but then he gave orders that they should learn what was the magnitude of the table which was already at Jerusalem, and how large it was, and whether there was a possibility of making one larger than it. 12.6 “There is a nation called the nation of the Jews, who inhabit a city strong and great, named Jerusalem. These men took no care, but let it come into the hands of Ptolemy, as not willing to take arms, and thereby they submitted to be under a hard master, by reason of their unseasonable superstition.” 12.7 This is what Agatharchides relates of our nation. But when Ptolemy had taken a great many captives, both from the mountainous parts of Judea, and from the places about Jerusalem and Samaria, and the places near Mount Gerizzim, he led them all into Egypt, and settled them there. 12.7 for there was made a plate of gold four fingers broad, through the entire breadth of the table, into which they inserted the feet, and then fastened them to the table by buttons and button-holes, at the place where the crown was situate, that so on what side soever of the table one should stand, it might exhibit the very same view of the exquisite workmanship, and of the vast expenses bestowed upon it: 12.8 And as he knew that the people of Jerusalem were most faithful in the observation of oaths and covets; and this from the answer they made to Alexander, when he sent an embassage to them, after he had beaten Darius in battle; so he distributed many of them into garrisons, and at Alexandria gave them equal privileges of citizens with the Macedonians themselves; and required of them to take their oaths, that they would keep their fidelity to the posterity of those who committed these places to their care. 12.8 while small shields, made of stones, beautiful in their kind, and of four fingers’ depth, filled up the middle parts. About the top of the basin were wreathed the leaves of lilies, and of the convolvulus, and the tendrils of vines in a circular manner.
18.259 Many of these severe things were said by Apion, by which he hoped to provoke Caius to anger at the Jews, as he was likely to be. But Philo, the principal of the Jewish embassage, a man eminent on all accounts, brother to Alexander the alabarch, and one not unskillful in philosophy, was ready to betake himself to make his defense against those accusations;'' None
|40. Josephus Flavius, Jewish War, 2.487 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Exodus, Hezekiah story as antithesis to • Hezekiah story, as antithesis to Exodus • Questions and Answers on Genesis and Exodus (QGE)
Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 227; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 1
2.487 Κατὰ δὲ τὴν ̓Αλεξάνδρειαν ἀεὶ μὲν ἦν στάσις πρὸς τὸ ̓Ιουδαϊκὸν τοῖς ἐπιχωρίοις ἀφ' οὗ χρησάμενος προθυμοτάτοις κατὰ τῶν Αἰγυπτίων ̓Ιουδαίοις ̓Αλέξανδρος γέρας τῆς συμμαχίας ἔδωκεν τὸ μετοικεῖν κατὰ τὴν πόλιν ἐξ ἴσου † μοίρας πρὸς τοὺς ̔́Ελληνας."" None
2.487 7. But for Alexandria, the sedition of the people of the place against the Jews was perpetual, and this from that very time when Alexander the Great, upon finding the readiness of the Jews in assisting him against the Egyptians, and as a reward for such their assistance, gave them equal privileges in this city with the Grecians themselves;'' None
|41. Josephus Flavius, Against Apion, 1.186-1.189, 1.195, 1.197-1.198, 1.309, 2.10, 2.14, 2.17-2.18, 2.20-2.21, 2.91-2.96 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Exodus • Exodus paradigm • Exodus stories, pagan • Exodus story, Egyptian rewritings • Exodus, Exodus, Book of • Exodus, Hezekiah story as antithesis to • Exodus, book of • Exodus, event/story • Exodus, not mentioned by Pseudo-Hecataeus • Hezekiah story, as antithesis to Exodus • Pseudo-Hecataeus, On the Jews, Exodus not mentioned • plague, in Exodus from Egypt (Exodus)
Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 220, 225, 227, 229, 230; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 51; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 264; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 166, 287, 288, 293; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 139; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 177, 178; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 126, 199
1.186 ἐκεῖνον καὶ κατὰ ̓Αλέξανδρον ἤκμαζεν ἡμῶν τὸ ἔθνος. λέγει τοίνυν ὁ ̔Εκαταῖος πάλιν τάδε, ὅτι μετὰ τὴν ἐν Γάζῃ μάχην ὁ Πτολεμαῖος ἐγένετο τῶν περὶ Συρίαν τόπων ἐγκρατής, καὶ πολλοὶ τῶν ἀνθρώπων πυνθανόμενοι τὴν ἠπιότητα καὶ φιλανθρωπίαν τοῦ Πτολεμαίου συναπαίρειν εἰς Αἴγυπτον αὐτῷ καὶ κοινωνεῖν τῶν πραγμάτων ἠβουλήθησαν.' "1.187 ὧν εἷς ἦν, φησίν, ̓Εζεκίας ἀρχιερεὺς τῶν ̓Ιουδαίων, ἄνθρωπος τὴν μὲν ἡλικίαν ὡς ἑξηκονταὲξ ἐτῶν, τῷ δ' ἀξιώματι τῷ παρὰ τοῖς ὁμοέθνοις μέγας καὶ τὴν ψυχὴν οὐκ ἀνόητος, ἔτι δὲ καὶ λέγειν δυνατὸς καὶ τοῖς περὶ τῶν πραγμάτων, εἴπερ τις ἄλλος, ἔμπειρος." '1.188 καίτοι, φησίν, οἱ πάντες ἱερεῖς τῶν ̓Ιουδαίων οἱ τὴν δεκάτην τῶν γινομένων λαμβάνοντες καὶ τὰ κοινὰ διοικοῦντες' "1.189 περὶ χιλίους μάλιστα καὶ πεντακοσίους εἰσίν.” πάλιν δὲ τοῦ προειρημένου μνημονεύων ἀνδρός “οὗτος, φησίν, ὁ ἄνθρωπος τετευχὼς τῆς τιμῆς ταύτης καὶ συνήθης ἡμῖν γενόμενος, παραλαβών τινας τῶν μεθ' ἑαυτοῦ τήν τε διαφορὰν ἀνέγνω πᾶσαν αὐτοῖς: εἶχεν γὰρ" 1.195 μετέστησαν διὰ τὴν ἐν Συρίᾳ στάσιν.” ὁ δὲ αὐτὸς οὗτος ἀνὴρ καὶ τὸ μέγεθος τῆς χώρας ἣν κατοικοῦμεν καὶ τὸ κάλλος ἱστόρηκεν: τριακοσίας γὰρ μυριάδας ἀρουρῶν σχεδὸν τῆς ἀρίστης καὶ παμφορωτάτης χώρας νέμονται, φησίν: ἡ γὰρ ̓Ιουδαία τοσαύτη πλῆθός
1.197 “ἔστι γὰρ τῶν ̓Ιουδαίων τὰ μὲν πολλὰ ὀχυρώματα κατὰ τὴν χώραν καὶ κῶμαι, μία δὲ πόλις ὀχυρὰ πεντήκοντα μάλιστα σταδίων τὴν περίμετρον, ἣν οἰκοῦσι μὲν ἀνθρώπων περὶ δώδεκα' "1.198 μυριάδες, καλοῦσι δ' αὐτὴν ̔Ιεροσόλυμα. ἐνταῦθα δ' ἐστὶ κατὰ μέσον μάλιστα τῆς πόλεως περίβολος λίθινος μῆκος ὡς πεντάπλεθρος, εὖρος δὲ πηχῶν ρ, ἔχων διπλᾶς πύλας, ἐν ᾧ βωμός ἐστι τετράγωνος ἀτμήτων συλλέκτων ἀργῶν λίθων οὕτως συγκείμενος, πλευρὰν μὲν ἑκάστην εἴκοσι πηχῶν, ὕψος δὲ δεκάπηχυ. καὶ παρ' αὐτὸν οἴκημα μέγα, οὗ βωμός ἐστι καὶ λυχνίον ἀμφότερα χρυσᾶ" "
1.309 τῇ δ' ἐπιούσῃ ἡμέρᾳ Μωσῆν τινα συμβουλεῦσαι αὐτοῖς παραβαλλομένοις μίαν ὁδὸν τέμνειν ἄχρι ἂν ὅτου ἔλθωσιν εἰς τόπους οἰκουμένους, παρακελεύσασθαί τε αὐτοῖς μήτε ἀνθρώπων τινὶ εὐνοήσειν μήτε ἄριστα συμβουλεύσειν ἀλλὰ τὰ χείρονα" 2.14 ἐπισταμένοις αὐτὸν καὶ συγγενομένοις. καὶ περὶ μὲν ̔Ομήρου τοῦ ποιητοῦ γραμματικὸς ὢν αὐτὸς οὐκ ἂν ἔχοι, τίς αὐτοῦ πατρίς ἐστι, διαβεβαιωσάμενος εἰπεῖν οὐδὲ περὶ Πυθαγόρου μόνον οὐκ ἐχθὲς καὶ πρῴην γεγονότος, περὶ δὲ Μωσέως τοσούτῳ πλήθει προάγοντος ἐκείνους ἐτῶν οὕτως ἀποφαίνεται ῥᾳδίως πιστεύων ἀκοῇ πρεσβυτέρων, ὡς δῆλός ἐστι καταψευσάμενος.
2.14 καὶ μὴν εἴ τις αὐτὸν ἤρετο, τῶν πάντων Αἰγυπτίων τίνας εἶναι καὶ σοφωτάτους καὶ θεοσεβεῖς νομίζει, πάντως ἂν ὡμολόγησε' "
2.17 ὁ δέ γε πάντων πιστότατος ̓Απίων ὡρίσατο τὴν ἔξοδον ἀκριβῶς κατὰ τὴν ἑβδόμην ὀλυμπιάδα καὶ ταύτης ἔτος εἶναι πρῶτον, ἐν ᾧ, φησί, Καρχηδόνα Φοίνικες ἔκτισαν. τοῦτο δὲ πάντως προσέθηκε τὸ Καρχηδόνα τεκμήριον οἰόμενος αὑτῷ γενέσθαι τῆς ἀληθείας ἐναργέστατον, οὐ συνῆκε δὲ καθ' ἑαυτοῦ τὸν ἔλεγχον ἐπισπώμενος." "
2.17 τὴν περὶ θεοῦ πίστιν ἐνέφυσεν ἀμετακίνητον. αἴτιον δ' ὅτι καὶ τῷ τρόπῳ τῆς νομοθεσίας πρὸς τὸ χρήσιμον πάντων ἀεὶ πολὺ διήνεγκεν: οὐ γὰρ μέρος ἀρετῆς ἐποίησεν τὴν εὐσέβειαν, ἀλλὰ ταύτης μέρη τἆλλα, λέγω δὲ τὴν δικαιοσύνην τὴν σωφροσύνην τὴν καρτερίαν τὴν τῶν πολιτῶν πρὸς ἀλλήλους ἐν ἅπασι συμφωνίαν:" '2.18 εἰ γὰρ περὶ τῆς ἀπιστίας πιστεύειν δεῖ ταῖς Φοινίκων ἀναγραφαῖς, ἐν ἐκείναις Εἴρωμος ὁ βασιλεὺς γέγραπται πρεσβύτερος τῆς Καρχηδόνος κτίσεως ἔτεσι πλείοσι πρὸς τοῖς πεντήκοντα καὶ ἑκατόν, περὶ οὗ τὰς πίστεις ἀνωτέρω παρέσχον ἐκ τῶν Φοινίκων' "2.18 παρ' ἡμῖν γὰρ μόνοις οὔτε περὶ θεοῦ λόγους ἀκούσεταί τις ἀλλήλοις ὑπεναντίους, ὁποῖα πολλὰ παρ' ἑτέροις οὐχ ὑπὸ τῶν τυχόντων μόνον κατὰ τὸ προσπεσὸν ἑκάστῳ λέγεται πάθος, ἀλλὰ καὶ παρά τισι τῶν φιλοσόφων ἀποτετόλμηται, τῶν μὲν τὴν ὅλην τοῦ θεοῦ φύσιν ἀναιρεῖν τοῖς λόγοις ἐπικεχειρηκότων, ἄλλων δὲ τὴν ὑπὲρ ἀνθρώπων αὐτὸν" '2.21 ὅσοι μὲν γὰρ θέλουσιν ὑπὸ τοὺς αὐτοὺς ἡμῖν νόμους ζῆν ὑπελθόντες δέχεται φιλοφρόνως, οὐ τῷ γένει μόνον, ἀλλὰ καὶ τῇ προαιρέσει τοῦ βίου νομίζων εἶναι τὴν οἰκειότητα. τοὺς δ' ἐκ παρέργου προσιόντας ἀναμίγνυσθαι τῇ συνηθείᾳ οὐκ ἠθέλησεν." '2.21 “ὁδεύσαντες γάρ, φησίν, ἓξ ἡμερῶν ὁδὸν βουβῶνας ἔσχον καὶ διὰ ταύτην τὴν αἰτίαν τῇ ἑβδόμῃ ἡμέρᾳ ἀνεπαύσαντο σωθέντες εἰς τὴν χώραν τὴν νῦν ̓Ιουδαίαν λεγομένην καὶ ἐκάλεσαν τὴν ἡμέραν σάββατον σώζοντες τὴν Αἰγυπτίων γλῶτταν:' "
2.91 προπηετα υερο αλιορυμ φαξτυς εστ απιον ετ διχιτ αντιοξηυμ ιν τεμπλο ινυενισσε λεξτυμ ετ ηομινεμ ιν εο ιαξεντεμ ετ προποσιταμ ει μενσαμ μαριτιμις τερρενισθυε ετ υολατιλιυμ δαπιβυς πλεναμ, ετ οβστιπυισσετ ηις ηομο. 2.92 ιλλυμ υερο μοχ αδορασσε ρεγις ινγρεσσυμ ταμθυαμ μαχιμυμ ει σολαξιυμ πραεβιτυρυμ αξ προξιδεντεμ αδ ειυς γενυα εχτενσα δεχτρα ποποσξισσε λιβερτατεμ; ετ ιυβεντε ρεγε, υτ ξονφιδερετ ετ διξερετ, θυις εσσετ υελ ξυρ ιβιδεμ ηαβιταρετ υελ θυαε εσσετ ξαυσα ξιβορυμ ειυς, τυνξ ηομινεμ ξυμ γεμιτυ ετ λαξριμις λαμενταβιλιτερ συαμ ναρρασσε νεξεσσιτατεμ αιτ. 2.93 ινθυιτ εσσε θυιδεμ σε γραεξυμ, ετ δυμ περαγραρετ προυινξιαμ προπτερ υιταε ξαυσαμ διρεπτυμ σε συβιτο αβ αλιενιγενις ηομινιβυς ατθυε δεδυξτυμ αδ τεμπλυμ ετ ινξλυσυμ ιλλιξ, ετ α νυλλο ξονσπιξι σεδ ξυνξτα δαπιυμ πραεπαρατιονε σαγιναρι. 2.94 ετ πριμυμ θυιδεμ ηαεξ σιβι ινοπιναβιλια βενεφιξια προδιδισσε ετ δετυλισσε λαετιτιαμ δεινδε συσπιξιονεμ ποστεα στυπορεμ, αξ ποστρεμυμ ξονσυλεντεμ α μινιστρις αδ σε αξξεδεντιβυς αυδισσε λεγεμ ινεφφαβιλεμ ιυδαεορυμ, προ θυα νυτριεβατυρ, ετ ηοξ ιλλος φαξερε σινγυλις αννις θυοδαμ τεμπορε ξονστιτυτο. 2.95 ετ ξομπραεηενδερε θυιδεμ γραεξυμ περεγρινυμ ευμθυε ανναλι τεμπορε σαγιναρε ετ δεδυξτυμ αδ θυανδαμ σιλυαμ οξξιδερε θυιδεμ ευμ ηομινεμ ειυσθυε ξορπυς σαξριφιξαρε σεξυνδυμ συας σολλεμνιτατες ετ γυσταρε εχ ειυς υισξεριβυς ετ ιυσιυρανδυμ φαξερε ιν ιμμολατιονε γραεξι, υτ ινιμιξιτιας ξοντρα γραεξος ηαβερεντ, ετ τυνξ ιν θυανδαμ φουεαμ ρελιθυα ηομινις περευντις αβιξερε. 2.96 δεινδε ρεφερτ ευμ διχισσε παυξος ιαμ διες δεβιτα σιβιμετ συπερεσσε ατθυε ρογασσε, υτ ερυβεσξενς γραεξορυμ δεος ετ συπεραντες ιν συο σανγυινε ινσιδιας ιυδαεορυμ δε μαλις ευμ ξιρξυμασταντιβυς λιβεραρετ.' ' None
1.186 Again, Hecateus says to the same purpose, as follows:—“Ptolemy got possession of the places in Syria after the battle at Gaza; and many, when they heard of Ptolemy’s moderation and humanity, went along with him to Egypt, and were willing to assist him in his affairs; 1.187 one of whom (Hecateus says) was Hezekiah, the high priest of the Jews; a man of about sixty-six years of age, and in great dignity among his own people. He was a very sensible man, and could speak very movingly, and was very skilful in the management of affairs, if any other man ever were so; 1.188 although, as he says, all the priests of the Jews took tithes of the products of the earth, and managed public affairs, and were in number not above fifteen hundred at the most.” 1.189 Hecateus mentions this Hezekiah a second time, and says, that “as he was possessed of so great a dignity, and was become familiar with us, so did he take certain of those that were with him, and explained to them all the circumstances of their people: for he had all their habitations and polity down in writing.”
1.195 The same person takes notice in his history, how large the country is which we inhabit, as well as of its excellent character; and says that “the land in which the Jews inhabit contains three millions of arourae, and is generally of a most excellent and most fruitful soil: nor is Judea of lesser dimensions.”
1.197 “There are many strong places and villages (says he) in the country of Judea: but one strong city there is, about fifty furlongs in circumference, which is inhabited by a hundred and twenty thousand men, or thereabouts: they call it Jerusalem. 1.198 There is about the middle of the city, a wall of stone, the length of which is five hundred feet, and the breadth a hundred cubits, with double cloisters; wherein there is a square altar, not made of hewn stone, but composed of white stones gathered together, having each side twenty cubits long, and its altitude ten cubits. Hard by it is a large edifice, wherein there is an altar and a candlestick, both of gold, and in weight two talents;
1.309 That on the next day, there was one Moses, who advised them that they should venture upon a journey, and go along one road till they should come to places fit for habitation: that he charged them to have no kind regards for any man, nor give good counsel to any, but always to advise them for the worst; and to overturn all those temples and altars of the gods they should meet with:
2.14 However, if any one should ask Apion which of the Egyptians he thinks to be the most wise, and most pious of them all, he would certainly acknowledge the priests to be so;
2.14 Now, this man, grammarian as he was, could not certainly tell which was the poet Homer’s country, no more than he could which was the country of Pythagoras, who lived comparatively but a little while ago; yet does he thus easily determine the age of Moses, who preceded them such a vast number of years, as depending on his ancient men’s relation, which shows how notorious a liar he was.
2.17 Molo and some others determined it as every one pleased; but this Apion of ours, as deserving to be believed before them, hath determined it exactly to have been in the seventh olympiad, and the first year of that olympiad; the very same year in which he says that Carthage was built by the Phoenicians. The reason why he added this building of Carthage was, to be sure, in order, as he thought, to strengthen his assertion by so evident a character of chronology. But he was not aware that this character confutes his assertion;
2.17 The reason why the constitution of this legislation was ever better directed to the utility of all than other legislations were, is this, that Moses did not make religion a part of virtue, but he saw and he ordained other virtues to be parts of religion; I mean justice, and fortitude, and temperance, and a universal agreement of the members of the community with one another; 2.18 for if we may give credit to the Phoenician records as to the time of the first coming of their colony to Carthage, they relate that Hirom their king was above one hundred and fifty years earlier than the building of Carthage; concerning whom I have formerly produced testimonials out of those Phoenician records, 2.18 for no other people but we Jews have avoided all discourses about God that any way contradict one another, which yet are frequent among other nations; and this is true not only among ordinary persons, according as every one is affected, but some of the philosophers have been insolent enough to indulge such contradictions, while some of them have undertaken to use such words as entirely take away the nature of God, as others of them have taken away his providence over mankind. 2.21 Accordingly our legislator admits all those that have a mind to observe our laws, so to do; and this after a friendly manner, as esteeming that a true union, which not only extends to our own stock, but to those that would live after the same manner with us; yet does he not allow those that come to us by accident only to be admitted into communion with us. 2.21 for he says, that “when the Jews had travelled a six days’ journey, they had buboes in their groins: and that on this account it was that they rested on the seventh day, as having got safely to that country which is now called Judea; that then they preserved the language of the Egyptians, and called that day the Sabbath, for that malady of buboes in their groin was named Sabbatosis by the Egyptians.”
2.91 Apion becomes other men’s prophet upon this occasion, and says, that “Antiochus found in our temple a bed and a man lying upon it, with a small table before him, full of dainties, from the fishes of the sea, and the fowls of the dry land; that this man was amazed at these dainties thus set before him; 2.92 that he immediately adored the king, upon his coming in, as hoping that he would afford him all possible assistance; that he fell down upon his knees, and stretched out to him his right hand, and begged to be released: and that when the king bade him sit down, and tell him who he was, and why he dwelt there, and what was the meaning of those various sorts of food that were set before him, the man made a lamentable complaint, and with sighs, and tears in his eyes, gave him this account of the distress he was in: 2.93 and said that he was a Greek, and that as he went over this province, in order to get his living, he was seized upon by foreigners, on a sudden, and brought to this temple, and shut up therein, and was seen by nobody, but was fattened by these curious provisions thus set before him: 2.94 and that truly at the first such unexpected advantages seemed to him matter of great joy; that, after a while they brought a suspicion upon him, and at length astonishment, what their meaning should be; that at last he inquired of the servants that came to him, and was by them informed that it was in order to the fulfilling a law of the Jews, which they must not tell him, that he was thus fed; and that they did the same at a set time every year: 2.95 that they used to catch a Greek foreigner, and fat him thus up every year, and then lead him to a certain wood, and kill him, and sacrifice with their accustomed solemnities, and taste of his entrails, and take an oath upon this sacrificing a Greek, that they would ever be at enmity with the Greeks; and that then they threw the remaining parts of the miserable wretch into a certain pit.” 2.96 Apion adds farther, that “the man said there were but a few days to come ere he was to be slain, and implored Antiochus that, out of the reverence he bore to the Grecian gods, he would disappoint the snares the Jews laid for his blood, and would deliver him from the miseries with which he was encompassed.” ' ' None
|42. New Testament, 1 Corinthians, 5.5, 5.7, 10.1-10.11, 10.13, 11.25 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Egypt, in Exodus • Exodus • Exodus, Book of, account of Passover • Passover, in Exodus • XII on Exodus, Treatise on the Passover • exodus • exodus, Israelite
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 403; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 67, 70, 71; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 22; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 173; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 169, 190; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 189, 207; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 143
5.5 παραδοῦναι τὸν τοιοῦτον τῷ Σατανᾷ εἰς ὄλεθρον τῆς σαρκός, ἵνα τὸ πνεῦμα σωθῇ ἐν τῇ ᾑμέρᾳ τοῦ κυρίου.
5.7 ἐκκαθάρατε τὴν παλαιὰν ζύμην, ἵνα ἦτε νέον φύραμα, καθώς ἐστε ἄζυμοι. καὶ γὰρτὸ πάσχαἡμῶνἐτύθηΧριστός·
10.1 Οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὅτι οἱ πατέρες ἡμῶν πάντες ὑπὸ τὴν νεφέλην ἦσαν καὶ πάντες διὰ τῆς θαλάσσης διῆλθον, 10.2 καὶ πάντες εἰς τὸν Μωυσῆν ἐβαπτίσαντο ἐν τῇ νεφέλῃ καὶ ἐν τῇ θαλάσσῃ, 10.3 καὶ πάντες τὸ αὐτὸ πνευματικὸν βρῶμα ἔφαγον 10.4 καὶ πάντες τὸ αὐτὸ πνευματικὸν ἔπιον πόμα, ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας, ἡ πέτρα δὲ ἦν ὁ χριστός· 10.5 ἀλλʼ οὐκ ἐν τοῖς πλείοσιν αὐτῶν ηὐδόκησεν ὁ θεός,κατεστρώθησανγὰρἐν τῇ ἐρήμῳ. 10.6 Ταῦτα δὲ τύποι ἡμῶν ἐγενήθησαν, εἰς τὸ μὴ εἶναι ἡμᾶςἐπιθυμητὰςκακῶν,καθὼς κἀκεῖνοιἐπεθύμησαν. 10.7 μηδὲ εἰδωλολάτραι γίνεσθε, καθώς τινες αὐτῶν· ὥσπερ γέγραπταιἘκάθισεν ὁ λαὸς φαγεῖν καὶ πεῖν, καὶ ἀνέστησαν παίζειν. 10.8 μηδὲ πορνεύωμεν, καθώς τινες αὐτῶν ἐπόρνευσαν, καὶ ἔπεσαν μιᾷ ἡμέρᾳ εἴκοσι τρεῖς χιλιάδες. 10.9 μηδὲ ἐκπειράζωμεν τὸν κύριον, καθώς τινες αὐτῶν ἐπείρασαν, καὶ ὑπὸ τῶν ὄφεων ἀπώλλυντο.
10.10 μηδὲ γογγύζετε, καθάπερ τινὲς αὐτῶν ἐγόγγυσαν, καὶ ἀπώλοντο ὑπὸ τοῦ ὀλοθρευτοῦ.
10.11 ταῦτα δὲ τυπικῶς συνέβαινεν ἐκείνοις, ἐγράφη δὲ πρὸς νουθεσίαν ἡμῶν, εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντηκεν.
10.13 πειρασμὸς ὑμᾶς οὐκ εἴληφεν εἰ μὴ ἀνθρώπινος· πιστὸς δὲ ὁ θεός, ὃς οὐκ ἐάσει ὑμᾶς πειρασθῆναι ὑπὲρ ὃ δύνασθε, ἀλλὰ ποιήσει σὺν τῷ πειρασμῷ καὶ τὴν ἔκβασιν τοῦ δύνασθαι ὑπενεγκεῖν.
11.25 Τοῦτο τὸ ποτήριον ἡ καινὴδιαθήκηἐστὶν ἐντῷἐμῷαἵματι·τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν.'' None
5.5 are to deliver such a one to Satan for thedestruction of the flesh, that the spirit may be saved in the day ofthe Lord Jesus.
5.7 Purge out the old yeast, that you may bea new lump, even as you are unleavened. For indeed Christ, ourPassover, has been sacrificed in our place.
10.1 Now I would not have you ignorant, brothers, that our fatherswere all under the cloud, and all passed through the sea; 10.2 andwere all baptized into Moses in the cloud and in the sea; 10.3 andall ate the same spiritual food; 10.4 and all drank the samespiritual drink. For they drank of a spiritual rock that followed them,and the rock was Christ. 10.5 However with most of them, God was notwell pleased, for they were overthrown in the wilderness. 10.6 Nowthese things were our examples, to the intent we should not lust afterevil things, as they also lusted. 10.7 Neither be idolaters, as someof them were. As it is written, "The people sat down to eat and drink,and rose up to play." 10.8 Neither let us commit sexual immorality,as some of them committed, and in one day twenty-three thousand fell. 10.9 Neither let us test the Lord, as some of them tested, andperished by the serpents.
10.10 Neither grumble, as some of them alsogrumbled, and perished by the destroyer.
10.11 Now all these thingshappened to them by way of example, and they were written for ouradmonition, on whom the ends of the ages have come.
10.13 No temptation has taken you but such as man can bear. God isfaithful, who will not allow you to be tempted above what you are able,but will with the temptation also make the way of escape, that you maybe able to endure it.
11.25 In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me."'' None
|43. New Testament, Acts, 2.11, 7.39, 8.30-8.35, 15.12, 15.16-15.18 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Egypt, in Exodus • Exodus • Exodus narrative • Exodus, the • Israel, Exodus from Egypt • exodus, • exodus, Israelite • stuck in self, Exodus and
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 94; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 71; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 104, 106; Grove (2021), Augustine on Memory, 145; Levison (2009), Filled with the Spirit, 355; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 188; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 84; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 35
2.11 Ἰουδαῖοί τε καὶ προσήλυτοι, Κρῆτες καὶ Ἄραβες, ἀκούομεν λαλούντων αὐτῶν ταῖς ἡμετέραις γλώσσαις τὰ μεγαλεῖα τοῦ θεοῦ.
7.39 ᾧ οὐκ ἠθέλησαν ὑπήκοοι γενέσθαι οἱ πατέρες ἡμῶν ἀλλὰ ἀπώσαντο καὶ ἐστράφησαν ἐν ταῖς καρδίαις αὐτῶν εἰς Αἴγυπτον,
8.30 προσδραμὼν δὲ ὁ Φίλιππος ἤκουσεν αὐτοῦ ἀναγινώσκοντος Ἠσαίαν τὸν προφήτην, καὶ εἶπεν Ἆρά γε γινώσκεις ἃ ἀναγινώσκεις; 8.31 ὁ δὲ εἶπεν Πῶς γὰρ ἂν δυναίμην ἐὰν μή τις ὁδηγήσει με; παρεκάλεσέν τε τὸνΦίλιππον ἀναβάντα καθίσαι σὺν αὐτῷ. 8.32 ἡ δὲ περιοχὴ τῆς γραφῆς ἣν ἀνεγίνωσκεν ἦν αὕτη 8.33 8.34 ἀποκριθεὶς δὲ ὁ εὐνοῦχος τῷ Φιλίππῳ εἶπεν Δέομαί σου, περὶ τίνος ὁ προφήτης λέγει τοῦτο; περὶ ἑαυτοῦ ἢ περὶ ἑτέρου τινός; 8.35 ἀνοίξας δὲ ὁ Φίλιππος τὸ στόμα αὐτοῦ καὶ ἀρξάμενος ἀπὸ τῆς γραφῆς ταύτης εὐηγγελίσατο αὐτῷ τὸν Ἰησοῦν.
15.12 Ἐσίγησεν δὲ πᾶν τὸ πλῆθος, καὶ ἤκουον Βαρνάβα καὶ Παύλου ἐξηγουμένων ὅσα ἐποίησεν ὁ θεὸς σημεῖα καὶ τέρατα ἐν τοῖς ἔθνεσιν διʼ αὐτῶν.
15.16 15.18 ' ' None
2.11 Cretans and Arabians: we hear them speaking in our languages the mighty works of God!"' "
7.39 to whom our fathers wouldn't be obedient, but rejected him, and turned back in their hearts to Egypt , " 8.30 Philip ran to him, and heard him reading Isaiah the prophet, and said, "Do you understand what you are reading?" 8.31 He said, "How can I, unless someone explains it to me?" He begged Philip to come up and sit with him. 8.32 Now the passage of the Scripture which he was reading was this, "He was led as a sheep to the slaughter. As a lamb before his shearer is silent, So he doesn\'t open his mouth. 8.33 In his humiliation, his judgment was taken away. Who will declare His generations? For his life is taken from the earth." 8.34 The eunuch answered Philip, "Please tell who the prophet is talking about: about himself, or about some other?" 8.35 Philip opened his mouth, and beginning from this Scripture, preached to him Jesus.
15.12 All the multitude kept silence, and they listened to Barnabas and Paul reporting what signs and wonders God had done among the Gentiles through them. ' "
15.16 'After these things I will return. I will again build the tent of David, which has fallen. I will again build its ruins. I will set it up, " '15.17 That the rest of men may seek after the Lord; All the Gentiles who are called by my name, Says the Lord, who does all these things. ' "15.18 All his works are known to God from eternity.' " ' None
|44. New Testament, Apocalypse, 1.9, 2.13, 3.21, 5.6, 7.9-7.17, 12.11, 15.2, 19.11-19.21, 20.6, 20.14, 22.3 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Egypt, in Exodus • Exodus • Leviathan, and Exodus • exodus • exodus, • identity, Exodus-related • imagery, Exodus-related • language, Exodus-related • millennium, and Exodus • traditions, Exodus-related
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11, 127, 128, 129, 130, 131, 132, 133, 134, 135, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149; Estes (2020), The Tree of Life, 125; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 173, 174; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 94; Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 66
1.9 Ἐγὼ Ἰωάνης, ὁ ἀδελφὸς ὑμῶν καὶ συγκοινωνὸς ἐν τῇ θλίψει καὶ βασιλείᾳ καὶ ὑπομονῇ ἐν Ἰησοῦ, ἐγενόμην ἐν τῇ νήσῳ τῇ καλουμένῃ Πάτμῳ διὰ τὸν λόγον τοῦ θεοῦ καὶ τὴν μαρτυρίαν Ἰησοῦ.
2.13 Οἶδα ποῦ κατοικεῖς, ὅπου ὁ θρόνος τοῦ Σατανᾶ, καὶ κρατεῖς τὸ ὄνομά μου, καὶ οὐκ ἠρνήσω τὴν πίστιν μου καὶ ἐν ταῖς ἡμέραις Ἀντίπας, ὁ μάρτυς μου, ὁ πιστός μου, ὃς ἀπεκτάνθη παρʼ ὑμῖν, ὅπου ὁ Σατανᾶς κατοικεῖ.
3.21 Ὁ νικῶν δώσω αὐτῷ καθίσαι μετʼ ἐμοῦ ἐν τῷ θρόνῳ μου, ὡς κἀγὼ ἐνίκησα καὶ ἐκάθισα μετὰ τοῦ πατρός μου ἐν τῷ θρόνῳ αὐτοῦ.
5.6 Καὶ εἶδον ἐν μέσῳ τοῦ θρόνου καὶ τῶν τεσσάρων ζῴων καὶ ἐν μέσῳ τῶν πρεσβυτέρωνἀρνίονἑστηκὸς ὡςἐσφαγμένον,ἔχων κέρατα ἑπτὰ καὶὀφθαλμοὺς ἑπτά,οἵ εἰσιν τὰ ἑπτὰ πνεύματα τοῦ θεοῦ, ἀπεσταλμένοιεἰς πᾶσαν τὴν γῆν.
7.9 Μετὰ ταῦτα εἶδον, καὶ ἰδοὺ ὄχλος πολύς, ὃν ἀριθμῆσαι αὐτὸν οὐδεὶς ἐδύνατο, ἐκ παντὸς ἔθνους καὶ φυλῶν καὶ λαῶν καὶ γλωσσῶν, ἑστῶτες ἐνώπιον τοῦ θρόνου καὶ ἐνώπιον τοῦ ἀρνίου, περιβεβλημένους στολὰς λευκάς, καὶ φοίνικες ἐν ταῖς χερσὶν αὐτῶν· 7.10 καὶ κράζουσι φωνῇ μεγάλῃ λέγοντες Ἡ σωτηρία τῷ θεῷ ἡμῶν τῷ καθημένῳ ἐπὶ τῷ θρόνῳ καὶ τῷ ἀρνίῳ. 7.11 καὶ πάντες οἱ ἄγγελοι ἱστήκεισαν κύκλῳ τοῦ θρόνου καὶ τῶν πρεσβυτέρων καὶ τῶν τεσσάρων ζῴων, καὶ ἔπεσαν ἐνώπιον τοῦ θρόνου ἐπὶ τὰ πρόσωπα αὐτῶν καὶ προσεκύνησαν τῷ θεῷ, 7.12 λέγοντες Ἀμήν· ἡ εὐλογία καὶ ἡ δόξα καὶ ἡ σοφία καὶ ἡ εὐχαριστία καὶ ἡ τιμὴ καὶ ἡ δύναμις καὶ ἡ ἰσχὺς τῷ θεῷ ἡμῶν εἰς τοὺς αἰῶνας τῶν αἰώνων · ἀμήν. 7.13 Καὶ ἀπεκρίθη εἷς ἐκ τῶν πρεσβυτέρων λέγων μοι Οὗτοι οἱ περιβεβλημένοι τὰς στολὰς τὰς λευκὰς τίνες εἰσὶν καὶ πόθεν ἦλθον; 7.14 καὶ εἴρηκα αὐτῷ Κύριέ μου, σὺ οἶδας. καὶ εἶπέν μοι Οὗτοί εἰσιν οἱ ἐρχόμενοι ἐκ τῆςθλίψεωςτῆς μεγάλης, καὶἔπλυναν τὰς στολὰς αὐτῶνκαὶ ἐλεύκαναν αὐτὰςἐν τῷ αἵματιτοῦ ἀρνίου. 7.15 διὰ τοῦτό εἰσιν ἐνώπιον τοῦ θρόνου τοῦ θεοῦ, καὶ λατρεύουσιν αὐτῷ ἡμέρας καὶ νυκτὸς ἐν τῷ ναῷ αὐτοῦ, καὶ ὁκαθήμενος ἐπὶ τοῦ θρόνουσκηνώσει ἐπʼ αὐτούς. 7.16 οὐ πεινάσουσινἔτιοὐδὲ διψήσουσινἔτι, οὐδὲ μὴ πέσῃ ἐπʼ αὐτοὺς ὁ 7.17 ἥλιος οὐδὲ πᾶνκαῦμα,ὅτι τὸ ἀρνίον τὸ ἀνὰ μέσον τοῦ θρόνουποιμανεῖ αὐτούς, καὶ ὁδηγήσει αὐτοὺςἐπὶζωῆς πηγὰς ὑδάτων· καὶ ἐξαλείψει ὁ θεὸς πᾶν δάκρυον ἐκ τῶν ὀφθαλμῶναὐτῶν.
12.11 καὶ αὐτοὶ ἐνίκησαν αὐτὸν διὰ τὸ αἷμα τοῦ ἀρνίου καὶ διὰ τὸν λόγον τῆς μαρτυρίας αὐτῶν, καὶ οὐκ ἠγάπησαν τὴν ψυχὴν αὐτῶν ἄχρι θανάτου·
15.2 Καὶ εἶδον ὡς θάλασσαν ὑαλίνην μεμιγμένην πυρί, καὶ τοὺς νικῶντας ἐκ τοῦ θηρίου καὶ ἐκ τῆς εἰκόνος αὐτοῦ καὶ ἐκ τοῦ ἀριθμοῦ τοῦ ὀνόματος αὐτοῦ ἑστῶτας ἐπὶ τὴν θάλασσαν τὴν ὑαλίνην, ἔχοντας κιθάρας τοῦ θεοῦ.
19.11 Καὶ εἶδον τὸν οὐρανὸν ἠνεῳγμένον,καὶ ἰδοὺ ἵππος λευκός, καὶ ὁ καθήμενος ἐπʼ αὐτὸν πιστὸς καλούμενος καὶ ἀληθινός, καὶἐν δικαιοσύνῃ κρίνεικαὶ πολεμεῖ. 19.12 οἱ δὲ ὀφθαλμοὶ αὐτοῦφλὸξπυρός,καὶ ἐπὶ τὴν κεφαλὴν αὐτοῦ διαδήματα πολλά, ἔχων ὄνομα γεγραμμένον ὃ οὐδεὶς οἶδεν εἰ μὴ αὐτός, 19.13 καὶ περιβεβλημένος ἱμάτιον ῤεραντισμένον αἵματι, καὶ κέκληται τὸ ὄνομα αὐτοῦ Ὁ Λόγος τοῦ Θεοῦ. 19.14 καὶ τὰ στρατεύματα τὰ ἐν τῷ οὐρανῷ ἠκολούθει αὐτῷ ἐφʼ ἵπποις λευκοῖς, ἐνδεδυμένοιβύσσινον λευκὸν καθαρόν. 19.15 καὶ ἐκτοῦ στόματοςαὐτοῦ ἐκπορεύεται ῥομφαία ὀξεῖα, ἵνα ἐν αὐτῇπατάξῃ τὰ ἔθνη,καὶ αὐτὸςποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ·καὶ αὐτὸςπατεῖ τὴν ληνὸντοῦ οἴνου τοῦ θυμοῦ τῆς ὀργῆςτοῦ θεοῦ τοῦ παντοκράτορος. 19.16 καὶ ἔχει ἐπὶ τὸ ἱμάτιον καὶ ἐπὶ τὸν μηρὸν αὐτοῦ ὄνομα γεγραμμένον ΒΑΣΙΛΕΥΣ ΒΑΣΙΛΕΩΝ ΚΑΙ ΚΥΡΙΟΣ ΚΥΡΙΩΝ. 19.17 Καὶ εἶδον ἕνα ἄγγελον ἑστῶτα ἐν τῷ ἡλίῳ, καὶ ἔκραξεν ἐν φωνῇ μεγάλῃλέγων πᾶσι τοῖς ὀρνέοις τοῖς πετομένοιςἐν μεσουρανήματιΔεῦτε συνάχθητε εἰς τὸδεῖπνον τὸ μέγα τοῦ θεοῦ, 19.18 ἵναφάγητεσάρκαςβασιλέωνκαὶ σάρκας χιλιάρχων καὶσάρκας ἰσχυρῶνκαὶ σάρκαςἵππωνκαὶ τῶν καθημένων ἐπʼ αὐτούς, καὶ σάρκας πάντων ἐλευθέρων τε καὶ δούλων καὶ μικρῶν καὶ μεγάλων. 19.19 Καὶ εἶδον τὸ θηρίον καὶτους βασιλεῖς τῆς γῆςκαὶ τὰ στρατεύματα αὐτῶνσυνηγμέναποιῆσαι τὸν πόλεμον μετὰ τοῦ καθημένου ἐπὶ τοῦ ἵππου καὶ μετὰ τοῦ στρατεύματος αὐτοῦ. 19.20 καὶ ἐπιάσθη τὸ θηρίον καὶ μετʼ αὐτοῦ ὁ ψευδοπροφήτης ὁ ποιήσας τὰ σημεῖα ἐνώπιον αὐτοῦ, ἐν οἷς ἐπλάνησεν τοὺς λαβόντας τὸ χάραγμα τοῦ θηρίου καὶ τοὺς προσκυνοῦντας τῇ εἰκόνι αὐτοῦ· ζῶντες ἐβλήθησαν οἱ δύο εἰς τὴν λίμνην τοῦ πυρὸς τῆςκαιομένης ἐν θείῳ. 19.21 καὶ οἱ λοιποὶ ἀπεκτάνθησαν ἐν τῇ ῥομφαίᾳ τοῦ καθημένου ἐπὶ τοῦ ἵππου τῇ ἐξελθούσῃ ἐκ τοῦ στόματος αὐτοῦ, καὶπάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶναὐτῶν.
20.6 μακάριος καὶ ἅγιος ὁ ἔχων μέρος ἐν τῇ ἀναστάσει τῇ πρώτῃ· ἐπὶ τούτων ὁ δεύτερος θάνατος οὐκ ἔχει ἐξουσίαν, ἀλλʼ ἔσονταιἱερεῖς τοῦ θεοῦκαὶ τοῦ χριστοῦ, καὶ βασιλεύσουσιν μετʼ αὐτοῦ τὰ χίλια ἔτη.
20.14 καὶ ὁ θάνατος καὶ ὁ ᾄδης ἐβλήθησαν εἰς τὴν λίμνην τοῦ πυρός. οὗτος ὁ θάνατος ὁ δεύτερός ἐστιν, ἡ λίμνη τοῦ πυρός.
22.3 καὶ πᾶν κατάθεμα οὐκ ἔσται ἔτι.καὶ ὁ θρόνος τοῦ θεοῦ καὶ τοῦ ἀρνίου ἐν αὐτῇ ἔσται, καὶ οἱ δοῦλοι αὐτοῦ λατρεύσουσιν αὐτῷ,' ' None
1.9 I John, your brother and partner with you in oppression, kingdom, and perseverance in Christ Jesus, was on the isle that is called Patmos because of God's Word and the testimony of Jesus Christ." 2.13 "I know your works and where you dwell, where Satan\'s throne is. You hold firmly to my name, and didn\'t deny my faith in the days of Antipas my witness, my faithful one, who was killed among you, where Satan dwells.
3.21 He who overcomes, I will give to him to sit down with me on my throne, as I also overcame, and sat down with my Father on his throne.
5.6 I saw in the midst of the throne and of the four living creatures, and in the midst of the elders, a Lamb standing, as though it had been slain, having seven horns, and seven eyes, which are the seven Spirits of God, sent out into all the earth.
7.9 After these things I looked, and behold, a great multitude, which no man could number, out of every nation and of all tribes, peoples, and languages, standing before the throne and before the Lamb, dressed in white robes, with palm branches in their hands. 7.10 They cried with a loud voice, saying, "Salvation be to our God, who sits on the throne, and to the Lamb!" 7.11 All the angels were standing around the throne, the elders, and the four living creatures; and they fell before his throne on their faces, and worshiped God, 7.12 saying, "Amen! Blessing, glory, wisdom, thanksgiving, honor, power, and might, be to our God forever and ever! Amen." 7.13 One of the elders answered, saying to me, "These who are arrayed in white robes, who are they, and where did they come from?" 7.14 I told him, "My lord, you know."He said to me, "These are those who came out of the great tribulation. They washed their robes, and made them white in the Lamb\'s blood. 7.15 Therefore they are before the throne of God, they serve him day and night in his temple. He who sits on the throne will spread his tent over them. 7.16 They will never be hungry, neither thirsty any more; neither will the sun beat on them, nor any heat; 7.17 for the Lamb who is in the midst of the throne shepherds them, and leads them to living springs of waters. God will wipe away every tear from their eyes." ' "
12.11 They overcame him because of the Lamb's blood, and because of the word of their testimony. They didn't love their life, even to death." 15.2 I saw something like a sea of glass mixed with fire, and those who overcame the beast, and his image, and the number of his name, standing on the sea of glass, having harps of God.
19.11 I saw the heaven opened, and behold, a white horse, and he who sat on it is called Faithful and True. In righteousness he judges and makes war. 19.12 His eyes are a flame of fire, and on his head are many crowns. He has names written and a name written which no one knows but he himself. 19.13 He is clothed in a garment sprinkled with blood. His name is called "The Word of God." 19.14 The armies which are in heaven followed him on white horses, clothed in white, pure, fine linen. 19.15 Out of his mouth proceeds a sharp, double-edged sword, that with it he should strike the nations. He will rule them with a rod of iron. He treads the winepress of the fierceness of the wrath of God, the Almighty. 19.16 He has on his garment and on his thigh a name written, "KING OF KINGS, AND LORD OF LORDS." 19.17 I saw an angel standing in the sun. He cried with a loud voice, saying to all the birds that fly in the sky, "Come! Be gathered together to the great supper of God, 19.18 that you may eat the flesh of kings, the flesh of captains, the flesh of mighty men, and the flesh of horses and of those who sit on them, and the flesh of all men, both free and slave, and small and great." 19.19 I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him who sat on the horse, and against his army. 19.20 The beast was taken, and with him the false prophet who worked the signs in his sight, with which he deceived those who had received the mark of the beast and those who worshiped his image. They two were thrown alive into the lake of fire that burns with sulfur. 19.21 The rest were killed with the sword of him who sat on the horse, the sword which came forth out of his mouth. All the birds were filled with their flesh.
20.6 Blessed and holy is he who has part in the first resurrection. Over these, the second death has no power, but they will be priests of God and of Christ, and will reign with him one thousand years.
20.14 Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire.
22.3 There will be no curse any more. The throne of God and of the Lamb will be in it, and his servants serve him.' " None
|45. New Testament, Galatians, 4.29 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Exodus • exodus
Found in books: Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 175, 177, 181, 188; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 189
4.29 ἀλλʼ ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ πνεῦμα, οὕτως καὶ νῦν.'' None
4.29 But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now. '' None
|46. New Testament, Hebrews, 13.11-13.12 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Exodus • exodus, Israelite
Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 191; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 203; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 35; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 349
13.11 ὧν γὰρεἰσφέρεταιζῴωντὸ αἷμα περὶ ἁμαρτίας εἰς τὰ ἅγιαδιὰ τοῦ ἀρχιερέως, τούτων τὰ σώματακατα καίεται ἔξω τῆς παρεμβολῆς· 13.12 διὸ καὶ Ἰησοῦς, ἵνα ἁγιάσῃ διὰ τοῦ ἰδίου αἵματος τὸν λαόν, ἔξω τῆς πύλης ἔπαθεν.' ' None
13.11 For the bodies of those animals, whose blood is brought into the holy place by the high priest as an offering for sin, are burned outside of the camp. 13.12 Therefore Jesus also, that he might sanctify the people through his own blood, suffered outside of the gate. ' ' None
|47. New Testament, Romans, 5.12-5.15 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • exodus
Found in books: Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 47; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 22
5.12 Διὰ τοῦτο ὥσπερ διʼ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν ἐφʼ ᾧ πάντες ἥμαρτον-. 5.13 ἄχρι γὰρ νόμου ἁμαρτία ἦν ἐν κόσμῳ, ἁμαρτία δὲ οὐκ ἐλλογᾶται μὴ ὄντος νόμου, 5.14 ἀλλὰ ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωυσέως καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Ἀδάμ, ὅς ἐστιν τύπος τοῦ μέλλοντος. 5.15 Ἀλλʼ οὐχ ὡς τὸ παράπτωμα, οὕτως καὶ τὸ χάρισμα· εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι οἱ πολλοὶ ἀπέθανον, πολλῷ μᾶλλον ἡ χάρις τοῦ θεοῦ καὶ ἡ δωρεὰ ἐν χάριτι τῇ τοῦ ἑνὸς ἀνθρώπου Ἰησοῦ Χριστοῦ εἰς τοὺς πολλοὺς ἐπερίσσευσεν. καὶ οὐχ ὡς διʼ ἑνὸς ἁμαρτήσαντος τὸ δώρημα·'' None
5.12 Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. 5.13 For until the law, sin was in the world; but sin is not charged when there is no law. ' "5.14 Nevertheless death reigned from Adam until Moses, even over those whose sins weren't like Adam's disobedience, who is a foreshadowing of him who was to come. " "5.15 But the free gift isn't like the trespass. For if by the trespass of the one the many died, much more did the grace of God, and the gift by the grace of the one man, Jesus Christ, abound to the many. "' None
|48. New Testament, John, 19.34 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Exodus from Egypt • exodus,
Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 90; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 133
19.34 ἀλλʼ εἷς τῶν στρατιωτῶν λόγχῃ αὐτοῦ τὴν πλευρὰν ἔνυξεν, καὶ ἐξῆλθεν εὐθὺς αἷμα καὶ ὕδωρ.'' None
19.34 However one of the soldiers pierced his side with a spear, and immediately blood and water came out. '' None
|49. New Testament, Luke, 9.31, 12.8-12.12 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Exodus • Exodus from Egypt • Exodus, the • exodus,
Found in books: Levison (2009), Filled with the Spirit, 230; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 21; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 254; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 173
9.31 οἳ ὀφθέντες ἐν δόξῃ ἔλεγον τὴν ἔξοδον αὐτοῦ ἣν ἤμελλεν πληροῦν ἐν Ἰερουσαλήμ.
12.8 Λέγω δὲ ὑμῖν, πᾶς ὃς ἂν ὁμολογήσει ἐν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώπων, καὶ ὁ υἱὸς τοῦ ἀνθρώπου ὁμολογήσει ἐν αὐτῷ ἔμπροσθεν τῶν ἀγγέλων τοῦ θεοῦ· 12.9 ὁ δὲ ἀρνησάμενός με ἐνώπιον τῶν ἀνθρώπων ἀπαρνηθήσεται ἐνώπιον τῶν ἀγγέλων τοῦ θεοῦ. 12.10 Καὶ πᾶς ὃς ἐρεῖ λόγον εἰς τὸν υἱὸν τοῦ ἀνθρώπου, ἀφεθήσεται αὐτῷ· τῷ δὲ εἰς τὸ ἅγιον πνεῦμα βλασφημήσαντι οὐκ ἀφεθήσεται. 12.11 Ὅταν δὲ εἰσφέρωσιν ὑμᾶς ἐπὶ τὰς συναγωγὰς καὶ τὰς ἀρχὰς καὶ τὰς ἐξουσίας, μὴ μεριμνήσητε πῶς ἢ τί ἀπολογήσησθε ἢ τί εἴπητε· 12.12 τὸ γὰρ ἅγιον πνεῦμα διδάξει ὑμᾶς ἐν αὐτῇ τῇ ὥρᾳ ἃ δεῖ εἰπεῖν.'' None
9.31 who appeared in glory, and spoke of his departure, which he was about to accomplish at Jerusalem.
12.8 "I tell you, everyone who confesses me before men, him will the Son of Man also confess before the angels of God; 12.9 but he who denies me in the presence of men will be denied in the presence of the angels of God. 12.10 Everyone who speaks a word against the Son of Man will be forgiven, but those who blaspheme against the Holy Spirit will not be forgiven. ' "12.11 When they bring you before the synagogues, the rulers, and the authorities, don't be anxious how or what you will answer, or what you will say; " '12.12 for the Holy Spirit will teach you in that same hour what you must say."'' None
|50. New Testament, Mark, 1.8, 1.13, 13.22 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Exodus • Exodus (biblical book) • Exodus from Egypt • exodus, Israelite
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 244; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 21; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 135; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 35, 146
1.8 ἐγὼ ἐβάπτισα ὑμᾶς ὕδατι, αὐτὸς δὲ βαπτίσει ὑμᾶς πνεύματι ἁγίῳ.
1.13 καὶ ἦν ἐν τῇ ἐρήμῳ τεσσεράκοντα ἡμέρας πειραζόμενος ὑπὸ τοῦ Σατανᾶ, καὶ ἦν μετὰ τῶν θηρίων, καὶ οἱ ἄγγελοι διηκόνουν αὐτῷ.
13.22 ἐγερθήσονται γὰρ ψευδόχριστοι καὶ ψευδοπροφῆται καὶ δώσουσιν σημεῖα καὶ τέρατα πρὸς τὸ ἀποπλανᾷν εἰ δυνατὸν τοὺς ἐκλεκτούς·'' None
1.8 I baptized you in water, but he will baptize you in the Holy Spirit."
1.13 He was there in the wilderness forty days tempted by Satan. He was with the wild animals; and the angels ministered to him.
13.22 For there will arise false christs and false prophets, and will show signs and wonders, that they may lead astray, if possible, even the chosen ones. '' None
|51. New Testament, Matthew, 2.20-2.21, 24.24 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Exodus from Egypt • Exodus, Exodus, Book of • New exodus • exodus, Israelite • plague, in Exodus from Egypt (Exodus)
Found in books: Allison (2018), 4 Baruch, 346; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 135; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 201; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 35
2.20 λέγων Ἐγερθεὶς παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ πορεύου εἰς γῆν Ἰσραήλ, τεθνήκασιν γὰρ οἱ ζητοῦντες τὴν ψυχὴν τοῦ παιδίου. 2.21 ὁ δὲ ἐγερθεὶς παρέλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ εἰσῆλθεν εἰς γῆν Ἰσραήλ.
24.24 ἐγερθήσονται γὰρ ψευδόχριστοι καὶ ψευδοπροφῆται, καὶ δώσουσιν σημεῖα μεγάλα καὶ τέρατα ὥστε πλανᾶσθαι εἰ δυνατὸν καὶ τοὺς ἐκλεκτούς·'' None
2.20 "Arise and take the young child and his mother, and go into the land of Israel, for those who sought the young child\'s life are dead." 2.21 He arose and took the young child and his mother, and came into the land of Israel.
24.24 For there will arise false Christs, and false prophets, and they will show great signs and wonders, so as to lead astray, if possible, even the elect. '' None
|52. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Exodus • Pharaoh (of Exodus)
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 94; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 151
|53. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: • Exodus • exodus,
Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 259; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 248
|54. Origen, Against Celsus, 4.48 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Exodus • exodus narrative
Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 192; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 112
4.48 In the next place, as if he had devoted himself solely to the manifestation of his hatred and dislike of the Jewish and Christian doctrine, he says: The more modest of Jewish and Christian writers give all these things an allegorical meaning; and, Because they are ashamed of these things, they take refuge in allegory. Now one might say to him, that if we must admit fables and fictions, whether written with a concealed meaning or with any other object, to be shameful narratives when taken in their literal acceptation, of what histories can this be said more truly than of the Grecian? In these histories, gods who are sons castrate the gods who are their fathers, and gods who are parents devour their own children, and a goddess-mother gives to the father of gods and men a stone to swallow instead of his own son, and a father has intercourse with his daughter, and a wife binds her own husband, having as her allies in the work the brother of the fettered god and his own daughter! But why should I enumerate these absurd stories of the Greeks regarding their gods, which are most shameful in themselves, even though invested with an allegorical meaning? (Take the instance) where Chrysippus of Soli, who is considered to be an ornament of the Stoic sect, on account of his numerous and learned treatises, explains a picture at Samos, in which Juno was represented as committing unspeakable abominations with Jupiter. This reverend philosopher says in his treatises, that matter receives the spermatic words of the god, and retains them within herself, in order to ornament the universe. For in the picture at Samos Juno represents matter, and Jupiter god. Now it is on account of these, and of countless other similar fables, that we would not even in word call the God of all things Jupiter, or the sun Apollo, or the moon Diana. But we offer to the Creator a worship which is pure, and speak with religious respect of His noble works of creation, not contaminating even in word the things of God; approving of the language of Plato in the Philebus, who would not admit that pleasure was a goddess, so great is my reverence, Protarchus, he says, for the very names of the gods. We verily entertain such reverence for the name of God, and for His noble works of creation, that we would not, even under pretext of an allegorical meaning, admit any fable which might do injury to the young. '' None
|55. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Exodus • Exodus narrative • stuck in self, Exodus and
Found in books: Glowalsky (2020), Rhetoric and Scripture in Augustine’s Homiletic Strategy: Tracing the Narrative of Christian Maturation, 118; Grove (2021), Augustine on Memory, 146
|56. Anon., Letter of Aristeas, 3-4, 12-20, 22-27, 31, 83-120, 134, 139-140, 144, 154-160, 187-301, 303-312, 316
Tagged with subjects: • Aristeas, Letter of on exodus from Egypt • Aristeas, Letter of on exodus from Egypt, and translation of the Septuagint • Exodus • Exodus paradigm • Exodus story, Ps.-Aristeas’s rewriting • Exodus, Hezekiah story as antithesis to • Exodus, Tragedy • Exodus, book of • Exodus, event/story • Exodus, not mentioned by Pseudo-Hecataeus • Hezekiah story, as antithesis to Exodus • Letter of Aristeas, adaption of Exodus story in the • New exodus • Pseudo-Hecataeus, On the Jews, Exodus not mentioned
Found in books: Allison (2018), 4 Baruch, 337; Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 117, 119; Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 229, 230; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 264; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 4; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 248; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 234, 236, 237, 238; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 42, 52, 55, 58, 59, 107, 125, 127, 140, 156, 162, 199, 208, 209, 210, 211, 212, 268, 297, 298, 299, 420
3 It was my devotion to the pursuit of religious knowledge that led me to undertake the embassy to the man I have mentioned, who was held in the highest esteem by his own citizens and by others both for his virtue and his majesty and who had in his possession documents of the highest value to the Jews in his own country and in foreign lands for the interpretation of the divine law, for their 4 laws are written on leather parchments in Jewish characters. This embassy then I undertook with enthusiasm, having first of all found an opportunity of pleading with the king on behalf of the Jewish captives who had been transported from Judea to Egypt by the king's father, when he first obtained possession of this city and conquered the land of Egypt. It is worth while that I should tell" 12 Thinking that the time had come to press the demand, which I had often laid before Sosibius of Tarentum and Andreas, the chief of the bodyguard, for the emancipation of the Jews who had been transported from Judea by the king's father -" '1
3 for when by a combination of good fortune and courage he had brought his attack on the whole district of Coele-Syria and Phoenicia to a successful issue, in the process of terrorizing the country into subjection, he transported some of his foes and others he reduced to captivity. The number of those whom he transported from the country of the Jews to Egypt amounted to no less than a hundred thousand. of these he armed thirty thousand picked men and settled them in garrisons in the country districts. (And even before this time large numbers of Jews had come into Egypt with the Persian, and in an earlier period still others had been sent to Egypt to help Psammetichus in his campaign against the king of the Ethiopians. But these were nothing like so numerous as the captives whom Ptolemy the son of Lagus transported.) 14 As I have already said Ptolemy picked out the best of these, the men who were in the prime of life and distinguished for their courage, and armed them, but the great mass of the others, those who were too old or too young for this purpose, and the women too, he reduced to slavery, not that he wished to do this of his own free will, but he was compelled by his soldiers who claimed them as a reward for the services which they had rendered in war. Having, as has already been stated, obtained an opportunity for securing their emancipation, I addressed the king with the following arguments. 'Let us not be so unreasonable as to allow" "15 our deeds to give the lie to our words. Since the law which we wish not only to transcribe but also to translate belongs to the whole Jewish race, what justification shall we be able to find for our embassy while such vast numbers of them remain in a state of slavery in your kingdom? In the perfection and wealth of your clemency release those who are held in such miserable bondage, since as I have been at pains to discover, the God who gave them their law is the God who maintains your kingdom. They worship the same God - the Lord and Creator of the Universe, as all other men, as we ourselves, O king, though we call him by different names, such as Zeus or 16 Dis. This name was very appropriately bestowed upon him by our first ancestors, in order to signify that He through whom all things are endowed with life and come into being, is necessarily the ruler and lord of the Universe. Set all mankind an example of magimity by releasing those who are held in bondage.'" '17 After a brief interval, while I was offering up an earnest prayer to God that He would so dispose the mind of the king that all the captives might be set at liberty-(for the human race, being the creation of God, is swayed and influenced by Him. Therefore with many divers prayers I called upon Him who ruleth the heart that the king might be constrained to grant my request. For I had
22 manifest. The decree of the king ran as follows:'All who served in the army of our father in the campaign against Syria and Phoenicia and in the attack upon the country of the Jews and became possessed of Jewish captives and brought them back to the city of Alexandria and the land of Egypt or sold them to others - and in the same way any captives who were in our land before that time or were brought hither afterwards- all who possess such captives are required to set them at liberty at once, receiving twenty drachmae per head as ransom money. The soldiers will receive" '2
3 this money as a gift added to their wages, the others from the king's treasury. We think that it was against our father's will and against all propriety that they should have been made captives and that the devastation of their land and the transportation of the Jews to Egypt was an act of military wantonness. The spoil which fell to the soldiers on the field of battle was all the booty which they should have claimed. To reduce the people to slavery in addition was an act of absolute injustice." "24 Wherefore since it is acknowledged that we are accustomed to render justice to all men and especially to those who are unfairly in a condition of servitude, and since we strive to deal fairly with all men according to the demands of justice and piety, we have decreed, in reference to the persons of the Jews who are in any condition of bondage in any part of our dominion, that those who possess them shall receive the stipulated sum of money and set them at liberty and that no man shall show any tardiness in discharging his obligations. Within three days after the publication of this decree, they must make lists of slaves for the officers appointed to carry out our will,' "25 and immediately produce the persons of the captives. For we consider that it will be advantageous to us and to our affairs that the matter should be brought to a conclusion. Any one who likes may give information about any who disobey the decree on condition that if the man is proved guilty he will become his slave; his property, however, will be handed over to the royal treasury.'" "26 When the decree was brought to be read over to the king for his approval, it contained all the other provisions except the phrase 'any captives who were in the land before that time or were brought hither afterwards,' and in his magimity and the largeness of his heart the king inserted this clause and gave orders that the grant of money required for the redemption should be deposited in full with the paymasters of the forces and the royal bankers, and so the matter was decided and the" "27 decree ratified within seven days. The grant for the redemption amounted to more than six hundred and sixty talents; for many infants at the breast were emancipated together with their mothers. When the question was raised whether the sum of twenty talents was to be paid for these, the king ordered that it should be done, and thus he carried out his decision in the most comprehensive way.' "
31 informed by those who know; for they have never had a king's care to protect them. It is necessary that these should be made accurate for your library since the law which they contain, in as much as it is of divine origin, is full of wisdom and free from all blemish. For this reason literary men and poets and the mass of historical writers have held aloof from referring to these books and the men who have lived and are living in accordance with them, because their" '8
3 I have given you this description of the presents because I thought it was necessary. The next point in the narrative is an account of our journey to Eleazar, but I will first of all give you a description of the whole country. When we arrived in the land of the Jews we saw the city situated 84 in the middle of the whole of Judea on the top of a mountain of considerable altitude. On the summit the temple had been built in all its splendour. It was surrounded by three walls more than seventy cubits high and in length and breadth corresponding to the structure of the edifice. All the building 85 were characterized by a magnificence and costliness quite unprecedented. It was obvious that no expense had been spared on the door and the fastenings, which connected it with the door-posts, and 86 the stability of the lintel. The style of the curtain too was thoroughly in proportion to that of the entrance. Its fabric owing to the draught of wind was in perpetual motion, and as this motion was communicated from the bottom and the curtain bulged out to its highest extent, it afforded a pleasant 87 pectacle from which a man could scarcely tear himself away. The construction of the altar was in keeping with the place itself and with the burnt offerings which were consumed by fire upon it, and the approach to it was on a similar scale. There was a gradual slope up to it, conveniently arranged for the purpose of decency, and the ministering priests were robed in linen garments, down to their 88 ankles. The Temple faces the east and its back is toward the west. The whole of the floor is paved with stones and slopes down to the appointed places, that water may be conveyed to wash away the 89 blood from the sacrifices, for many thousand beasts are sacrificed there on the feast days. And there is an inexhaustible supply of water, because an abundant natural spring gushes up from within the temple area. There are moreover wonderful and indescribable cisterns underground, as they pointed out to me, at a distance of five furlongs all round the site of the temple, and each of them has countless pipe 90 o that the different streams converge together. And all these were fastened with lead at the bottom and at the sidewalls, and over them a great quantity of plaster had been spread, and every part of the work had been most carefully carried out. There are many openings for water at the base of the altar which are invisible to all except to those who are engaged in the ministration, so that all the blood of the sacrifices which is collected in great quantities is washed away in the twinkling of an 91 eye. Such is my opinion with regard to the character of the reservoirs and I will now show you how it was confirmed. They led me more than four furlongs outside the city and bade me peer down towards a certain spot and listen to the noise that was made by the meeting of the waters, so that the great size of the reservoirs became manifest to me, as has already been pointed out. 92 The ministration of the priests is in every way unsurpassed both for its physical endurance and for its orderly and silent service. For they all work spontaneously, though it entails much painful exertion, and each one has a special task allotted to him. The service is carried on without interruption - some provide the wood, others the oil, others the fine wheat flour, others the spices; other 9
3 again bring the pieces of flesh for the burnt offering, exhibiting a wonderful degree of strength. For they take up with both hands the limbs of a calf, each of them weighing more than two talents, and throw them with each hand in a wonderful way on to the high place of the altar and never miss placing them on the proper spot. In the same way the pieces of the sheep and also of the goats are wonderful both for their weight and their fatness. For those, whose business it is, always select the beasts which are without blemish and specially fat, and thus the sacrifice which I have described, 94 is carried out. There is a special place set apart for them to rest in, where those who are relieved from duty sit. When this takes place, those who have already rested and are ready to assume their duties rise up spontaneously since there is no one to give orders with regard to the arrangement of 95 the sacrifices. The most complete silence reigns so that one might imagine that there was not a single person present, though there are actually seven hundred men engaged in the work, besides the vast number of those who are occupied in bringing up the sacrifices. Everything is carried out with 96 reverence and in a way worthy of the great God.We were greatly astonished, when we saw Eleazar engaged in the ministration, at the mode of his dress, and the majesty of his appearance, which was revealed in the robe which he wore and the precious stones upon his person. There were golden bells upon the garment which reached down to his feet, giving forth a peculiar kind of melody, and on both sides of them there were pomegranate 97 with variegated flowers of a wonderful hue. He was girded with a girdle of conspicuous beauty, woven in the most beautiful colours. On his breast he wore the oracle of God, as it is called, on which twelve stones, of different kinds, were inset, fastened together with gold, containing the names of the leaders of the tribes, according to their original order, each one flashing forth in an indescribable way 98 its own particular colour. On his head he wore a tiara, as it is called, and upon this in the middle of his forehead an inimitable turban, the royal diadem full of glory with the name of God inscribed in sacred letters on a plate of gold . . . having been judged worthy to wear these emblems in the 99 ministrations. Their appearance created such awe and confusion of mind as to make one feel that one had come into the presence of a man who belonged to a different world. I am convinced that any one who takes part in the spectacle which I have described will be filled with astonishment and indescribable wonder and be profoundly affected in his mind at the thought of the sanctity which is attached to each detail of the service. 100 But in order that we might gain complete information, we ascended to the summit of the neighbouring citadel and looked around us. It is situated in a very lofty spot, and is fortified with many towers, which have been built up to the very top of immense stones, with the object, as we were informed, of' 101 guarding the temple precincts, so that if there were an attack, or an insurrection or an onslaught of the enemy, no one would be able to force an entrance within the walls that surround the temple. On the towers of the citadel engines of war were placed and different kinds of machines, and the position wa 102 much higher than the circle of walls which I have mentioned. The towers were guarded too by most trusty men who had given the utmost proof of their loyalty to their country. These men were never allowed to leave the citadel, except on feast days and then only in detachments. nor did they permit any 10
3 tranger to enter it. They were also very careful when any command came from the chief officer to admit any visitors to inspect the place, as our own experience taught us. They were very reluctant to 104 admit us - though we were but two unarmed men- to view the offering of the sacrifices. And they asserted that they were bound by an oath when the trust was committed to them, for they had all sworn and were bound to carry out the oath sacredly to the letter, that though they were five hundred in number they would not permit more than five men to enter at one time. The citadel was the special protection of the temple and its founder had fortified it so strongly that it might efficiently protect it. 105 The size of the city is of moderate dimensions. It is about forty furlongs in circumference, as far as one could conjecture. It has its towers arranged in the shape of a theatre, with thoroughfares leading between them. Now the cross roads of the lower towers are visible but those of the upper 106 towers are more frequented. For the ground ascends, since the city is built upon a mountain. There are steps too which lead up to the cross roads, and some people are always going up, and others down and they keep as far apart from each other as possible on the road because of those who 107 are bound by the rules of purity, lest they should touch anything which is unlawful. It was not without reason that the original founders of the city built it in due proportions, for they possessed clear insight with regard to what was required. For the country is extensive and beautiful. Some parts of it are level, especially the districts which belong to Samaria, as it is called, and which border on the land of the Idumeans, other parts are mountainous, especially (those which are contiguous to the land of Judea). The people therefore are bound to devote themselves to agriculture and the cultivation of the soil that by this means they may have a plentiful supply of crops. In this way 108 cultivation of every kind is carried on and an abundant harvest reaped in the whole of the aforesaid land. The cities which are large and enjoy a corresponding prosperity are well-populated, but they neglect the country districts, since all men are inclined to a life of enjoyment, for every one has a natural tendency towards the pursuit of pleasure. 109 The same thing happened in Alexandria, which excels all cities in size and prosperity. Country people by migrating from the rural districts and settling 110 in the city brought agriculture into disrepute: and so to prevent them from settling in the city, the king issued orders that they should not stay in it for more than twenty days. And in the same way he gave the judges written instructions, that if it was necessary to issue a summons against any one 111 who lived in the country, the case must be settled within five days. And since he considered the matter one of great importance, he appointed also legal officers for every district with their assistants, that the farmers and their advocates might not in the interests of business empty the granaries of the 1
12 city, I mean, of the produce of husbandry. I have permitted this digression because it was Eleazar who pointed out with great clearness the points which have been mentioned. For great is the energy which they expend on the tillage of the soil. For the land is thickly planted with multitudes of olive trees, with crops of corn and pulse, with vines too, and there is abundance of honey. Other kinds of fruit trees and dates do not count compared with these. There are cattle of all kinds in 11
3 great quantities and a rich pasturage for them. Wherefore they rightly recognize that the country districts need a large population, and the relations between the city and the villages are properly 114 regulated. A great quantity of spices and precious stones and gold is brought into the country by the Arabs. For the country is well adapted not only for agriculture but also for commerce, and the 115 city is rich in the arts and lacks none of the merchandise which is brought across the sea. It possesses too suitable and commodious harbours at Askalon, Joppa, and Gaza, as well as at Ptolemais which was founded by the King and holds a central position compared with the other places named, being not far distant from any of them. The country produces everything in abundance, 116 ince it is well watered in all directions and well protected from storms. The river Jordan, as it is called, which never runs dry, flows through the land. Originally (the country) contained not less than 60 million acres-though afterwards the neighbouring peoples made incursions against it - and 600,000 men were settled upon it in farms of a hundred acres each. The river like the Nile rises in harvest- time and irrigates a large portion of the land. Near the district belonging to the people of 117 Ptolemais it issues into another river and this flows out into the sea. Other mountain torrents, as they are called, flow down into the plain and encompass the parts about Gaza and the district of 118 Ashdod. The country is encircled by a natural fence and is very difficult to attack and cannot be assailed by large forces, owing to the narrow passes, with their overhanging precipices and deep ravines, and the rugged character of the mountainous regions which surround all the land. 119 We were told that from the neighbouring mountains of Arabia copper and iron were formerly obtained. This was stopped, however, at the time of the Persian rule, since the authorities of the time spread' "
120 abroad a false report that the working of the mines was useless and expensive, in order to prevent their country from being destroyed by the mining in these districts and possibly taken away from them owing to the Persian rule, since by the assistance of this false report they found an excuse for entering the district.I have now, my dear brother Philocrates, given you all the essential information upon this subject 1
34 he would not escape detection, for he made it clear that the power of God pervaded the whole of the law.' "1
39 'Now our Lawgiver being a wise man and specially endowed by God to understand all things, took a comprehensive view of each particular detail, and fenced us round with impregnable ramparts and walls of iron, that we might not mingle at all with any of the other nations, but remain pure in body and soul, free from all vain imaginations, worshiping the one Almighty God above the whole" "140 creation. Hence the leading Egyptian priests having looked carefully into many matters, and being cognizant with (our) affairs, call us' men of God'. This is a title which does not belong to the rest of mankind but only to those who worship the true God. The rest are men not of God but of meats and drinks and clothing. For their whole disposition leads them to find solace in these things." 144 points and explain them to you. For you must not fall into the degrading idea that it was out of regard to mice and weasels and other such things that Moses drew up his laws with such exceeding care. All these ordices were made for the sake of righteousness to aid the quest for virtue and
154 represent to the initiated the symbol of memory. For the act of chewing the cud is nothing else than the reminiscence of life and existence. For life is wont to be sustained by means of food' "155 wherefore he exhorts us in the Scripture also in these words: 'Thou shalt surely remember the Lord that wrought in thee those great and wonderful things'. For when they are properly conceived, they are manifestly great and glorious; first the construction of the body and the disposition of the" '156 food and the separation of each individual limb and, far more, the organization of the senses, the operation and invisible movement of the mind, the rapidity of its particular actions and its discovery of the 157 arts, display an infinite resourcefulness. Wherefore he exhorts us to remember that the aforesaid parts are kept together by the divine power with consummate skill. For he has marked out every 158 time and place that we may continually remember the God who rules and preserves (us). For in the matter of meats and drinks he bids us first of all offer part as a sacrifice and then forthwith enjoy our meal. Moreover, upon our garments he has given us a symbol of remembrance, and in like manner he has ordered us to put the divine oracles upon our gates and doors as a remembrance of 159 God. And upon our hands, too, he expressly orders the symbol to be fastened, clearly showing that we ought to perform every act in righteousness, remembering (our own creation), and above all the' "160 fear of God. He bids men also, when lying down to sleep and rising up again, to meditate upon the works of God, not only in word, but by observing distinctly the change and impression produced upon them, when they are going to sleep, and also their waking, how divine and incomprehensible
187 Taking an opportunity afforded by a pause in the banquet the king asked the envoy who sat in the seat of honour (for they were arranged according to seniority), How he could keep his kingdom' "188 unimpaired to the end? After pondering for a moment he replied, 'You could best establish its security if you were to imitate the unceasing benignity of God. For if you exhibit clemency and inflict mild punishments upon those who deserve them in accordance with their deserts, you will" "189 turn them from evil and lead them to repentance.' The king praised the answer and then asked the next man, How he could do everything for the best in all his actions? And he replied, 'If a man maintains a just bearing towards all, he will always act rightly on every occasion, remembering that every thought is known to God. If you take the fear of God as your starting-point, you will never miss the goal." "190 The king complimented this man, too, upon his answer and asked another, How he could have friends like-minded with himself? He replied, 'If they see you studying the interests of the multitudes over whom you rule; you will do well to observe how God bestows his benefits on the" "191 human race, providing for them health and food and all other things in due season.' After expressing his agreement with the reply, the king asked the next guest, How in giving audiences and passing judgments he could gain the praise even of those who failed to win their suit? And he said, 'If you are fair in speech to all alike and never act insolently nor tyrannically in your treatment of" "192 offenders. And you will do this if you watch the method by which God acts. The petitions of the worthy are always fulfilled, while those who fail to obtain an answer to their prayers are informed by means of dreams or events of what was harmful in their requests and that God does not smite them according to their sins or the greatness of His strength, but acts with forbearance towards them.'" "19
3 The king praised the man warmly for his answer and asked the next in order, How he could be invincible in military affairs? And he replied, 'If he did not trust entirely to his multitudes or his warlike forces, but called upon God continually to bring his enterprises to a successful issue, while" "194 he himself discharged all his duties in the spirit of justice.' Welcoming this answer, he asked another how he might become an object of dread to his enemies. And he replied, 'If while maintaining a vast supply of arms and forces he remembered that these things were powerless to achieve a permanent and conclusive result. For even God instils fear into the minds of men by granting reprieves and making merely a display of the greatness of his power.'" "195 This man the king praised and then said to the next, What is the highest good in life? And he answered 'To know that God is Lord of the Universe, and that in our finest achievements it is not we who attain success but God who by his power brings all things to fulfilment and leads us to the goal.'" "196 The king exclaimed that the man had answered well and then asked the next How he could keep all his possessions intact and finally hand them down to his successors in the same condition? And he answered 'By praying constantly to God that you may be inspired with high motives in all your undertakings and by warning your descendants not to be dazzled by fame or wealth, for it is God who bestows all these gifts and men never by themselves win the supremacy'." "197 The king expressed his agreement with the answer and enquired of the next guest, How he could bear with equanimity whatever befell him? And he said, 'If you have a firm grasp of the thought that all men are appointed by God to share the greatest evil as well as the greatest good, since it is impossible for one who is a man to be exempt from these. But God, to whom we ought always to pray, inspires us with courage to endure.'" "198 Delighted with the man's reply, the king said that all their answers had been good. 'I will put a question to one other', he added, 'and then I will stop for the present: that we may turn our attention" "199 to the enjoyment of the feast and spend a pleasant time.' Thereupon he asked the man, What is the true aim of courage? And he answered, 'If a right plan is carried out in the hour of danger in accordance with the original intention. For all things are accomplished by God to your advantage, O king, since your purpose is good.'" "200 When all had signified by their applause their agreement with the answer, the king said to the philosophers (for not a few of them were present), 'It is my opinion that these men excel in virtue and possess extraordinary knowledge, since on the spur of the moment they have given fitting answers to these questions which I have put to them, and have all made God the starting-point of their words.'" "201 And Menedemus, the philosopher of Eretria, said, 'True, O King - for since the universe is managed by providence and since we rightly perceive that man is the creation of God, it follow" "202 that all power and beauty of speech proceed from God.' When the king had nodded his assent to this sentiment, the speaking ceased and they proceeded to enjoy themselves. When evening came on, the banquet ended." '20
3 On the following day they sat down to table again and continued the banquet according to the same arrangements. When the king thought that a fitting opportunity had arrived to put inquiries to his guests, he proceeded to ask further questions of the men who sat next in order to those who 204 had given answers on the previous day. He began to open the conversation with the eleventh man, for there were ten who had been asked questions on the former occasion. When silence wa 205 established, he asked How he could continue to be rich? After a brief reflection, the man who had been asked the question replied If he did nothing unworthy of his position, never acted licentiously, never lavished expense on empty and vain pursuits, but by acts of benevolence made all his subjects well disposed towards himself. For it is God who is the author of all good things and' "206 Him man must needs obey.' The king bestowed praise upon him and then asked another How he could maintain the truth? In reply to the question he said, 'By recognizing that a lie brings great disgrace upon all men, and more especially upon kings. For since they have the power to do whatever they wish, why should they resort to lies? In addition to this you must always remember, O King, that God is a lover of the truth.'" "207 The king received the answer with great delight and looking at another said, 'What is the teaching of wisdom?' And the other replied, 'As you wish that no evil should befall you, but to be a partaker of all good things, so you should act on the same principle towards your subjects and offenders, and you should mildly admonish the noble and good. For God draws all men to himself by his benignity.'" "208 The king praised him and asked the next in order How he could be the friend of men? And he replied, 'By observing that the human race increases and is born with much trouble and great suffering: wherefore you must not lightly punish or inflict torments upon them, since you know that the life of men is made up of pains and penalties. For if you understood everything you would be filled with pity, for God also is pitiful.'" "209 The king received the answer with approbation and inquired of the next 'What is the most essential qualification for ruling? To keep oneself', he answered, 'free from bribery and to practice sobriety during the greater part of one's life, to honour righteousness above all things, and to make friends of men of this type. For God, too, is a lover of justice.'" "210 Having signified his approval, the king said to another 'What is the true mark of piety?' And he replied, 'To perceive that God constantly works in the Universe and knows all things, and no man who acts unjustly and works wickedness can escape His notice. As God is the benefactor of the whole world, so you, too, must imitate Him and be void of offence.'" "211 The king signified his agreement and said to another 'What is the essence of kingship?' And he replied, 'To rule oneself well and not to be led astray by wealth or fame to immoderate or unseemly desires, this is the true way of ruling if you reason the matter well out. For all that you really need is yours, and God is free from need and benigt withal. Let your thoughts be such as become a man, and desire not many things but only such as are necessary for ruling.'" "2
12 The king praised him and asked another man How his deliberations might be for the best? and he replied, 'If he constantly set justice before him in everything and thought that injustice was equivalent to deprivation of life. For God always promises the highest blessings to the just.'" "21
3 Having praised him, the king asked the next How he could be free from disturbing thoughts in his sleep? And he replied, 'You have asked me a question which is very difficult to answer, for we cannot bring our true selves into play during the hours of sleep, but are held fast in these" '214 by imaginations that cannot be controlled by reason. For our souls possess the feeling that they actually see the things that enter into our consciousness during sleep. But we make a mistake if we suppose that we are actually sailing on the sea in boats or flying through the air or travelling to other regions or anything else of the kind. And yet we actually do imagine such 215 things to be taking place. So far as it is possible for me to decide, I have reached the following conclusion. You must in every possible way, O King, govern your words and actions by the rule of piety that you may have the consciousness that you are maintaining virtue and that you never choose to gratify yourself at the expense of reason and never by abusing your power do' "216 despite to righteousness. For the mind mostly busies itself in sleep with the same things with which it occupies itself when awake. And he who has all his thoughts and actions set towards the noblest ends establishes himself in righteousness both when he is awake and when he is asleep. Wherefore you must be steadfast in the constant discipline of self.'" "217 The king bestowed praise on the man and said to another, 'since you are the tenth to answer, when you have spoken, we will devote ourselves to the banquet.' And then he put the question," "218 How can I avoid doing anything unworthy of myself? And he replied, 'Look always to your own fame and your own supreme position, that you may speak and think only such things as are" "219 consistent therewith, knowing that all your subjects think and talk about you. For you must not appear to be worse than the actors, who study carefully the role, which it is necessary for them to play, and shape all their actions in accordance with it. You are not acting a part, but are really a king, since God has bestowed upon you a royal authority in keeping with your character.'" "
220 When the king had applauded loud and long in the most gracious way, the guests were urged to seek repose. So when the conversation ceased, they devoted themselves to the next course of the feast.
221 On the following day, the same arrangement was observed, and when the king found an opportunity of putting questions to the men, he questioned the first of those who had been left over' "
222 for the next interrogation, What is the highest form of government? And he replied, 'To rule oneself and not to be carried away by impulses. For all men possess a certain natural bent of mind." "
3 It is probable that most men have an inclination towards food and drink and pleasure, and kings a bent towards the acquisition of territory and great renown. But it is good that there should be moderation in all things. What God gives, that you must take and keep, but never yearn for things that are beyond your reach.'" "
224 Pleased with these words, the king asked the next How he could be free from envy? And he after a brief pause replied, 'If you consider first of all that it is God who bestows on all kings glory and great wealth and no one is king by his own power. All men wish to share this glory but cannot, since it is the gift of God.'" "
225 The king praised the man in a long speech and then asked another How he could despise his enemies? And he replied, 'If you show kindness to all men and win their friendship, you need fear no one. To be popular with all men is the best of good gifts to receive from God.'" "
226 Having praised this answer the king ordered the next man to reply to the question, How he could maintain his great renown? and he replied that 'If you are generous and large-hearted in bestowing kindness and acts of grace upon others, you will never lose your renown, but if you wish the aforesaid graces to continue yours, you must call upon God continually.'" "
227 The king expressed his approval and asked the next, To whom ought a man to show liberality? And he replied, 'All men acknowledge that we ought to show liberality to those who are well disposed towards us, but I think that we ought to show the same keen spirit of generosity to those who are opposed to us that by this means we may win them over to the right and to what is advantageous to ourselves. But we must pray to God that this may be accomplished, for he rules the minds of all men.'" "
228 Having expressed his agreement with the answer, the king asked the sixth to reply to the question, To whom ought we to exhibit gratitude? And he replied, 'To our parents continually, for God has given us a most important commandment with regard to the honour due to parents. In the next place He reckons the attitude of friend towards friend for He speaks of'a friend which is as thine own soul'. You do well in trying to bring all men into friendship with yourself.'" "
229 The king spoke kindly to him and then asked the next, What is it that resembles beauty in value? And he said, 'Piety, for it is the pre-eminent form of beauty, and its power lies in love, which is the gift of God. This you have already acquired and with it all the blessings of life.'" "2
30 The king in the most gracious way applauded the answer and asked another How, if he were to fail, he could regain his reputation again in the same degree? And he said, 'It is not possible for you to fail, for you have sown in all men the seeds of gratitude which produce a harvest of goodwill," "2
31 and this is mightier than the strongest weapons and guarantees the greatest security. But if any man does fail, he must never again do those things which caused his failure, but he must form friendships and act justly. For it is the gift of God to be able to do good actions and not the contrary.'" "2
32 Delighted with these words, the king asked another How he could be free from grief? And he replied, 'If he never injured any one, but did good to everybody and followed the pathway of" "2
3 righteousness, for its fruits bring freedom from grief. But we must pray to God that unexpected evils such as death or disease or pain or anything of this kind may not come upon us and injure us. But since you are devoted to piety, no such misfortune will ever come upon you.'" "2
34 The king bestowed great praise upon him and asked the tenth, What is the highest form of glory? And he said, 'To honour God, and this is done not with gifts and sacrifices but with purity of soul and holy conviction, since all things are fashioned and governed by God in accordance with His will. of this purpose you are in constant possession as all men can see from your achievements in the past and in the present.'" '2
35 With loud voice the king greeted them all and spoke kindly to them, and all those who were present expressed their approval, especially the philosophers. For they were far superior to them i.e. the philosophers both in conduct and in argument, since they always made God their starting point. After this the king to show his good feeling proceeded to drink the health of his guests.' "2
36 On the following day the same arrangements were made for the banquet, and the king, as soon as an opportunity occurred, began to put questions to the men who sat next to those who had already responded, and he said to the first 'Is wisdom capable of being taught?' And he said, 'The soul is so constituted that it is able by the divine power to receive all the good and reject the contrary.'" "2
37 The king expressed approval and asked the next man, What is it that is most beneficial to health? And he said, 'Temperance, and it is not possible to acquire this unless God create a disposition towards it.'" "2
38 The king spoke kindly to the man and said to another, 'How can a man worthily pay the debt of gratitude to his parents?' And he said, 'By never causing them pain, and this is not possible unless God dispose the mind to the pursuit of the noblest ends.'" "2
39 The king expressed agreement and asked the next How he could become an eager listener? And he said, 'By remembering that all knowledge is useful, because it enables you by the help of God in a time of emergency to select some of the things which you have learned and apply them to the crisis which confronts you. And so the efforts of men are fulfilled by the assistance of God.'" '240 The king praised him and asked the next How he could avoid doing anything contrary to law? And he said, 'If you recognize that it is God who has put the thoughts into the hearts of the lawgivers that the lives of men might be preserved, you will follow them.'" "241 The king acknowledged the man's answer and said to another, 'What is the advantage of kinship?' And he replied, 'If we consider that we ourselves are afflicted by the misfortunes which fall upon our relatives and if their sufferings become our own - then the strength of kinship i" "242 apparent at once, for it is only when such feeling is shown that we shall win honour and esteem in their eyes. For help, when it is linked with kindliness, is of itself a bond which is altogether indissoluble. And in the day of their prosperity we must not crave their possessions, but must pray God to bestow all manner of good upon them.'" "24
3 And having accorded to him the same praise as to the rest, the king asked another How he could attain freedom from fear? And he said, 'When the mind is conscious that it has wrought no evil, and when God directs it to all noble counsels.'" "244 The king expressed his approval and asked another How he could always maintain a right judgement? And he replied, 'If he constantly set before his eyes the misfortunes which befall men and recognized that it is God who takes away prosperity from some and brings others to great honour and glory.'" "245 The king gave a kindly reception to the man and asked the next to answer the question How he could avoid a life of ease and pleasure? And he replied, 'If he continually remembered that he was the ruler of a great empire and the lord of vast multitudes, and that his mind ought not to be occupied with other things, but he ought always to be considering how he could best promote their welfare. He must pray, too, to God that no duty might be neglected.'" "246 Having bestowed praise upon him, the king asked the tenth How he could recognize those who were dealing treacherously with him? And he replied to the question, 'If he observed whether the bearing of those about him was natural and whether they maintained the proper rule of precedence at receptions and councils, and in their general intercourse, never going beyond the bounds of" "247 propriety in congratulations or in other matters of deportment. But God will incline your mind, O King, to all that is noble.' When the king had expressed his loud approval and praised them all individually (amid the plaudits of all who were present), they turned to the enjoyment of the feast." "248 And on the next day, when the opportunity offered, the king asked the next man, What is the grossest form of neglect? And he replied, 'If a man does not care for his children and devote every effort to their education. For w always pray to God not so much for ourselves as for our children that every blessing may be theirs. Our desire that our children may possess self-control is only realized by the power of God.'" "249 The king said that he had spoken well and then asked another How he could be patriotic? 'By keeping before your mind,' he replied, the thought that it is good to live and die in one's own country. Residence abroad brings contempt upon the poor and shame upon the rich as though they had been banished for a crime. If you bestow benefits upon all, as you continually do, God will give you favour with all and you will be accounted patriotic.'" "250 After listening to this man, the king asked the next in order How he could live amicably with his wife? And he answered, 'By recognizing that womankind are by nature headstrong and energetic in the pursuit of their own desires, and subject to sudden changes of opinion through fallacious reasoning, and their nature is essentially weak. It is necessary to deal wisely with them" "251 and not to provoke strife. For the successful conduct of life the steersman must know the goal toward which he ought to direct his course. It is only by calling upon the help of God that men can steer a true course of life at all times.'" "252 The king expressed his agreement and asked the next How he could be free from error? And he replied, 'If you always act with deliberation and never give credence to slanders, but prove for yourself the things that are said to you and decide by your own judgement the requests which are made to you and carry out everything in the light of your judgement, you will be free from error, O King. But the knowledge and practice of these things is the work of the Divine power.'" "25
3 Delighted with these words, the king asked another How he could be free from wrath? And he said in reply to the question, 'If he recognized that he had power over all even to inflict death upon them, if he gave way to wrath, and that it would be useless and pitiful if he, just because he was lord," "254 deprived many of life. What need was there for wrath, when all men were in subjection and no one was hostile to him? It is necessary to recognize that God rules the whole world in the spirit of kindness and without wrath at all, and you,' said he, 'O king, must of necessity copy His example." "255 The king said that he had answered well and then inquired of the next man, What is good counsel? 'To act well at all times and with due reflection,' he explained, 'comparing what is advantageous to our own policy with the injurious effects that would result from the adoption of the opposite view, in order that by weighing every point we may be well advised and our purpose may be accomplished. And most important of all, by the power of God every plan of yours will find fulfilment because you practice piety.'" "256 The king said that this man had answered well, and asked another What is philosophy? And he explained, 'To deliberate well in reference to any question that emerges and never to be carried away by impulses, but to ponder over the injuries that result from the passions, and to act rightly as the circumstances demand, practicing moderation. But we must pray to God to instil into our mind a regard for these things.'" "257 The king signified his consent and asked another How he could meet with recognition when traveling abroad? 'By being fair to all men,' he replied, 'and by appearing to be inferior rather than superior to those amongst whom he was traveling. For it is a recognized principle that God by His very nature accepts the humble. And the human race loves those who are willing to be in subjection to them.'" "258 Having expressed his approval at this reply, the king asked another How he could build in such a way that his structures would endure after him? And he replied to the question, 'If his creations were on a great and noble scale, so that the beholders would spare them for their beauty, and if he never dismissed any of those who wrought such works and never compelled others to minister to hi" "259 needs without wages. For observing how God provides for the human race, granting them health and mental capacity and all other gifts, he himself should follow His example by rendering to men a recompense for their arduous toil. For it is the deeds that are wrought in righteousness that abide continually.'" "260 The king said that this man, too, had answered well and asked the tenth, What is the fruit of wisdom? And he replied, 'That a man should be conscious in himself that he has wrought no evil" "261 and that he should live his life in the truth, since it is from these, O mighty King, that the greatest joy and steadfastness of soul and strong faith in God accrue to you if you rule your realm in piety.' And when they heard the answer they all shouted with loud acclaim, and afterwards the king in the fullness of his joy began to drink their healths." '262 And on the next day the banquet followed the same course as on previous occasions, and when the opportunity presented itself the king proceeded to put questions to the remaining guests, and' "26
3 he said to the first, 'How can a man keep himself from pride?' And he replied, 'If he maintains equality and remembers on all occasions that he is a man ruling over men. And God brings the proud to nought, and exalts the meek and humble.'" "264 The king spoke kindly to him and asked the next, Whom ought a man to select as his counsellors? and he replied, ' Those who have been tested in many affairs and maintain unmingled goodwill towards him and partake of his own disposition. And God manifests Himself to those who are worthy that these ends may be attained.'" "265 The king praised him and asked another, What is the most necessary possession for a king? 'The friendship and love of his subjects,' he replied, 'for it is through this that the bond of goodwill is rendered indissoluble. And it is God who ensures that this may come to pass in accordance with your wish.'" "266 The king praised him and inquired of another, What is the goal of speech? And he replied, 'To convince your opponent by showing him his mistakes in a well-ordered array of arguments. For in this way you will win your hearer, not by opposing him, but by bestowing praise upon him with a view to persuading him. And it is by the power of God that persuasion is accomplished.'" "267 The king said that he had given a good answer, and asked another How he could live amicably with the many different races who formed the population of his kingdom? 'By acting the proper part towards each,' he replied, 'and taking righteousness as your guide, as you are now doing with the help of the insight which God bestows upon you.'" "268 The king was delighted by this reply, and asked another 'Under what circumstances ought a man to suffer grief? In the misfortunes that befall our friends,' he replied, when we see that they are protracted and irremediable. Reason does not allow us to grieve for those who are dead and set free from evil, but all men do grieve over them because they think only of themselves and their own advantage. It is by the power of God alone that we can escape all evil.'" "269 The king said that he had given a fitting answer, and asked another, How is reputation lost? And he replied, When pride and unbounded self-confidence hold sway, dishonour and loss of reputation are engendered. For God is the Lord of all reputation and bestows it where He will.'" '270 The king gave his confirmation to the answer, and asked the next man, To whom ought men to entrust themselves? 'To those,' he replied, who serve you from goodwill and not from fear or self-interest, thinking only of their own gain. For the one is the sign of love, the other the mark of ill-will and time-serving. For the man who is always watching, for his own gain is a traitor at heart. But you possess the affection of all your subjects by the help of the good counsel which God bestows upon you.'" "271 The king said that he had answered wisely, and asked another, What is it that keeps a kingdom safe? And he replied to the question, 'Care and forethought that no evil may be wrought by those who are placed in a position of authority over the people, and this you always do by the help of God who inspires you with grave judgement '." "272 The king spoke words of encouragement to him, and asked another, What is it that maintains gratitude and honour? And he replied, 'Virtue, for it is the creator of good deeds, and by it evil is destroyed, even as you exhibit nobility of character towards all by the gift which God bestows upon you.'" "27
3 The king graciously acknowledged the answer and asked the eleventh (since there were two more than seventy), How he could in time of war maintain tranquillity of soul? And he replied, 'By remembering that he had done no evil to any of his subjects, and that all would fight for him in return for the benefits which they had received, knowing that even if they lose their lives, you will care for those" "274 dependent on them. For you never fail to make reparation to any - such is the kind-heartedness with which God has inspired you.' The king loudly applauded them all and spoke very kindly to them and then drank a long draught to the health of each, giving himself up to enjoyment, and lavishing the most generous and joyous friendship upon his guests." '275 On the seventh day much more extensive preparations were made, and many others were present from the different cities (among them a large number of ambassadors). When an opportunity occurred, the king asked the first of those who had not yet been questioned How he could avoid' "276 being deceived by fallacious reasoning? and he replied, 'By noticing carefully the speaker, the thing spoken, and the subject under discussion, and by putting the same questions again after an interval in different forms. But to possess an alert mind and to be able to form a sound judgement in every case is one of the good gifts of God, and you possess it, O King.'" "277 The king loudly applauded the answer and asked another, Why is it that the majority of men never become virtuous? 'Because,' he replied, 'all men are by nature intemperate and inclined to" "278 pleasure. Hence, injustice springs up and a flood of avarice. The habit of virtue is a hindrance to those who are devoted to a life of pleasure because it enjoins upon them the preference of temperance and righteousness. For it is God who is the master of these things.'" "279 The king said that he had answered well, and asked, What ought kings to obey? And he said, 'The laws, in order that by righteous enactments they may restore the lives of men. Even as you by such conduct in obedience to the Divine command have laid up in store for yourself a perpetual memorial.'" "280 The king said that this man, too, had spoken well, and asked the next, Whom ought we to appoint as governors? And he replied, 'All who hate wickedness, and imitating your own conduct act righteously that they may maintain a good reputation constantly. For this is what you do, O mighty King,' he said, 'and it is God who has bestowed upon you the crown of righteousness.'" "281 The king loudly acclaimed the answer and then looking at the next man said, Whom ought we to appoint as officers over the forces?' And he explained, 'Those who excel in courage and righteousness and those who are more anxious about the safety of their men than to gain a victory by risking their lives through rashness. For as God acts well towards all men, so too you in imitation of Him are the benefactor of all your subjects.'" "282 The king said that he had given a good answer and asked another, What man is worthy of admiration? And he replied, The man who is furnished with reputation and wealth and power and possesses a soul equal to it all. You yourself show by your actions that you are most worthy of admiration through the help of God who makes you care for these things.'" "28
3 The king expressed his approval and said to another 'To what affairs ought kings to devote most time?' And he replied, 'To reading and the study of the records of official journeys, which are written in reference to the various kingdoms, with a view to the reformation and preservation of the subjects. And it is by such activity that you have attained to a glory which has never been approached by others, through the help of God who fulfils all your desires.'" "284 The king spoke enthusiastically to the man and asked another How ought a man to occupy himself during his hours of relaxation and recreation? And he replied, 'To watch those plays which can be acted with propriety and to set before one's eyes scenes taken from life and enacted" "285 with dignity and decency is profitable and appropriate. For there is some edification to be found even in these amusements, for often some desirable lesson is taught by the most insignificant affairs of life. But by practicing the utmost propriety in all your actions, you have shown that you are a philosopher and you are honoured by God on account of your virtue.'" "286 The king, pleased with the words which had just been spoken, said to the ninth man, How ought a man to conduct himself at banquets? And he replied, 'You should summon to your side men of learning and those who are able to give you useful hints with regard to the affairs of your kingdom and the lives of your subjects (for you could not find any theme more suitable or more" "287 educative than this) since such men are dear to God because they have trained their minds to contemplate the noblest themes - as you indeed are doing yourself, since all your actions are directed by God.'" '288 Delighted with the reply, the king inquired of the next man, What is best for the people? That a private citizen should be made king over them or a member of the royal family? And he 289 replied, He who is best by nature. For kings who come of royal lineage are often harsh and severe towards their subjects. And still more is this the case with some of those who have risen from the ranks of private citizens, who after having experienced evil and borne their share of' "290 poverty, when they rule over multitudes turn out to be more cruel than the godless tyrants. But, as I have said, a good nature which has been properly trained is capable of ruling, and you are a great king, not so much because you excel in the glory of your rule and your wealth but rather because you have surpassed all men in clemency and philanthropy, thanks to God who has endowed you with these qualities.'" "291 The king spent some time in praising this man and then asked the last of all, What is the greatest achievement in ruling an empire? And he replied, 'That the subjects should continually dwell in a state of peace, and that justice should be speedily administered in cases of dispute." "292 These results are achieved through the influence of the ruler, when he is a man who hates evil and loves the good and devotes his energies to saving the lives of men, just as you consider injustice the worst form of evil and by your just administration have fashioned for yourself an undying reputation, since God bestows upon you a mind which is pure and untainted by any evil.'" "29
3 And when he ceased, loud and joyful applause broke out for some considerable time. When it stopped the king took a cup and gave a toast in honour of all his guests and the words which they had uttered. Then in conclusion he said, 'I have derived the greatest benefit from your presence." "294 I have profited much by the wise teaching which you have given me in reference to the art of ruling.' Then he ordered that three talents of silver should be presented to each of them, and appointed one of his slaves to deliver over the money. All at once shouted their approval, and the banquet became a scene of joy, while the king gave himself up to a continuous round of festivity." '295 I have written at length and must crave your pardon, Philocrates. I was astonished beyond measure at the men and the way in which on the spur of the moment they gave answers which 296 really needed a long time to devise. For though the questioner had given great thought to each particular question, those who replied one after the other had their answers to the questions ready at once and so they seemed to me and to all who were present and especially to the philosophers to be worthy of admiration. And I suppose that the thing will seem incredible to those who will 297 read my narrative in the future. But it is unseemly to misrepresent facts which are recorded in the public archives. And it would not be right for me to transgress in such a matter as this. I tell the story just as it happened, conscientiously avoiding any error. I was so impressed by the force of their utterances, that I made an effort to consult those whose business it was to make 298 a record of all that happened at the royal audiences and banquets. For it is the custom, as you know, from the moment the king begins to transact business until the time when he retires to rest, for a record to be taken of all his sayings and doings - a most excellent and useful arrangement. 299 For on the following day the minutes of the doings and sayings of the previous day are read over before business commences, and if there has been any irregularity, the matter is at once set right.
300 I obtained therefore, as has been said, accurate information from the public records, and I have set forth the facts in proper order since I know how eager you are to obtain useful information.
301 Three days later Demetrius took the men and passing along the sea-wall, seven stadia long, to the island, crossed the bridge and made for the northern districts of Pharos. There he assembled them in a house, which had been built upon the sea-shore, of great beauty and in a secluded situation, and invited them to carry out the work of translation, since everything that they needed for the purpose
3 And the session lasted until the ninth hour; after this they were set free to minister to their physical
304 needs. Everything they wanted was furnished for them on a lavish scale. In addition to this Dorotheus made the same preparations for them daily as were made for the king himself - for thus he had been commanded by the king. In the early morning they appeared daily at the Court, and
305 after saluting the king went back to their own place. And as is the custom of all the Jews, they washed their hands in the sea and prayed to God and then devoted themselves to reading and
306 translating the particular passage upon which they were engaged, and I put the question to them, Why it was that they washed their hands before they prayed? And they explained that it was a token that they had done no evil (for every form of activity is wrought by means of the hands) since in their noble and holy way they regard everything as a symbol of righteousness and truth.
307 As I have already said, they met together daily in the place which was delightful for its quiet and its brightness and applied themselves to their task. And it so chanced that the work of translation was completed in seventy-two days, just as if this had been arranged of set purpose.
308 When the work was completed, Demetrius collected together the Jewish population in the place where the translation had been made, and read it over to all, in the presence of the translators, who met with a great reception also from the people, because of the great benefits which they had
309 conferred upon them. They bestowed warm praise upon Demetrius, too, and urged him to have the whole law transcribed and present a copy to their leaders.' "
310 After the books had been read, the priests and the elders of the translators and the Jewish community and the leaders of the people stood up and said, that since so excellent and sacred and accurate a translation had been made, it was only right that it should remain as it was and no
311 alteration should be made in it. And when the whole company expressed their approval, they bade them pronounce a curse in accordance with their custom upon any one who should make any alteration either by adding anything or changing in any way whatever any of the words which had been written or making any omission. This was a very wise precaution to ensure that the book might be preserved for all the future time unchanged.' "
12 When the matter was reported to the king, he rejoiced greatly, for he felt that the design which he had formed had been safely carried out. The whole book was read over to him and he was greatly astonished at the spirit of the lawgiver. And he said to Demetrius, 'How is it that none of the historians or the poets have ever thought it worth their while to allude to such a wonderful"
316 of Theodektes, one of the tragic poets, that when he was about to adapt some of the incidents recorded in the book for one of his plays, he was affected with cataract in both his eyes. And when he perceived the reason why the misfortune had befallen him, he prayed to God for many days and was afterwards restored.' "' None
|57. Strabo, Geography, 16.2.35
Tagged with subjects: • Exodus • exodus narrative
Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 100; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 114
16.2.35 An Egyptian priest named Moses, who possessed a portion of the country called the Lower Egypt * * * *, being dissatisfied with the established institutions there, left it and came to Judaea with a large body of people who worshipped the Divinity. He declared and taught that the Egyptians and Africans entertained erroneous sentiments, in representing the Divinity under the likeness of wild beasts and cattle of the field; that the Greeks also were in error in making images of their gods after the human form. For God said he may be this one thing which encompasses us all, land and sea, which we call heaven, or the universe, or the nature of things. Who then of any understanding would venture to form an image of this Deity, resembling anything with which we are conversant? on the contrary, we ought not to carve any images, but to set apart some sacred ground and a shrine worthy of the Deity, and to worship Him without any similitude. He taught that those who made fortunate dreams were to be permitted to sleep in the temple, where they might dream both for themselves and others; that those who practised temperance and justice, and none else, might expect good, or some gift or sign from the God, from time to time.'' None
|58. None, None, nan
Tagged with subjects: • Exodus • Exodus, Exodus, Book of
Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 81; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 93