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Tiresias: The Ancient Mediterranean Religions Source Database



479
Anon., 4 Ezra, 14.22-14.48


nanIf then I have found favor before thee, send the Holy Spirit into me, and I will write everything that has happened in the world from the beginning, the things which were written in thy law, that men may be able to find the path, and that those who wish to live in the last days may live.


nanHe answered me and said, "Go and gather the people, and tell them not to seek you for forty days.


nanBut prepare for yourself many writing tablets, and take with you Sarea, Dabria, Selemia, Ethanus, and Asiel -- these five, because they are trained to write rapidly;


nanand you shall come here, and I will light in your heart the lamp of understanding, which shall not be put out until what you are about to write is finished.


nanAnd when you have finished, some things you shall make public, and some you shall deliver in secret to the wise; tomorrow at this hour you shall begin to write.


nanThen I went as he commanded me, and I gathered all the people together, and said


nanHear these words, O Israel


nanAt first our fathers dwelt as aliens in Egypt, and they were delivered from there


nanand received the law of life, which they did not keep, which you also have transgressed after them.


nanThen land was given to you for a possession in the land of Zion; but you and your fathers committed iniquity and did not keep the ways which the Most High commanded you.


nanAnd because he is a righteous judge, in due time he took from you what he had given.


nanAnd now you are here, and your brethren are farther in the interior.


nanIf you, then, will rule over your minds and discipline your hearts, you shall be kept alive, and after death you shall obtain mercy.


nanFor after death the judgment will come, when we shall live again; and then the names of the righteous will become manifest, and the deeds of the ungodly will be disclosed.


nanBut let no one come to me now, and let no one seek me for forty days.


nanSo I took the five men, as he commanded me, and we proceeded to the field, and remained there.


nanAnd on the next day, behold, a voice called me, saying, "Ezra, open your mouth and drink what I give you to drink.


nanThen I opened my mouth, and behold, a full cup was offered to me; it was full of something like water, but its color was like fire.


nanAnd I took it and drank; and when I had drunk it, my heart poured forth understanding, and wisdom increased in my breast, for my spirit retained its memory;


nanand my mouth was opened, and was no longer closed.


nanAnd the Most High gave understanding to the five men, and by turns they wrote what was dictated, in characters which they did not know. They sat forty days, and wrote during the daytime, and ate their bread at night.


nanAs for me, I spoke in the daytime and was not silent at night.


nanSo during the forty days ninety-four books were written.


nanAnd when the forty days were ended, the Most High spoke to me, saying, "Make public the twenty-four books that you wrote first and let the worthy and the unworthy read them;


nanbut keep the seventy that were written last, in order to give them to the wise among your people.


nanFor in them is the spring of understanding, the fountain of wisdom, and the river of knowledge.


nanAnd I did so.


Intertexts (texts cited often on the same page as the searched text):

13 results
1. Hebrew Bible, Deuteronomy, 31.9, 31.22 (9th cent. BCE - 3rd cent. BCE)

31.9. וַיִּכְתֹּב מֹשֶׁה אֶת־הַתּוֹרָה הַזֹּאת וַיִּתְּנָהּ אֶל־הַכֹּהֲנִים בְּנֵי לֵוִי הַנֹּשְׂאִים אֶת־אֲרוֹן בְּרִית יְהוָה וְאֶל־כָּל־זִקְנֵי יִשְׂרָאֵל׃ 31.22. וַיִּכְתֹּב מֹשֶׁה אֶת־הַשִּׁירָה הַזֹּאת בַּיּוֹם הַהוּא וַיְלַמְּדָהּ אֶת־בְּנֵי יִשְׂרָאֵל׃ 31.9. And Moses wrote this law, and delivered it unto the priests the sons of Levi, that bore the ark of the covet of the LORD, and unto all the elders of Israel." 31.22. So Moses wrote this song the same day, and taught it the children of Israel."
2. Hebrew Bible, Exodus, 24.4 (9th cent. BCE - 3rd cent. BCE)

24.4. וַיִּכְתֹּב מֹשֶׁה אֵת כָּל־דִּבְרֵי יְהוָה וַיַּשְׁכֵּם בַּבֹּקֶר וַיִּבֶן מִזְבֵּחַ תַּחַת הָהָר וּשְׁתֵּים עֶשְׂרֵה מַצֵּבָה לִשְׁנֵים עָשָׂר שִׁבְטֵי יִשְׂרָאֵל׃ 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."
3. Hebrew Bible, Genesis, 46-49, 5, 50, 6, 4 (9th cent. BCE - 3rd cent. BCE)

4. Hebrew Bible, Nehemiah, 8.1-8.8 (5th cent. BCE - 4th cent. BCE)

8.1. וַיֹּאמֶר לָהֶם לְכוּ אִכְלוּ מַשְׁמַנִּים וּשְׁתוּ מַמְתַקִּים וְשִׁלְחוּ מָנוֹת לְאֵין נָכוֹן לוֹ כִּי־קָדוֹשׁ הַיּוֹם לַאֲדֹנֵינוּ וְאַל־תֵּעָצֵבוּ כִּי־חֶדְוַת יְהוָה הִיא מָעֻזְּכֶם׃ 8.1. וַיֵּאָסְפוּ כָל־הָעָם כְּאִישׁ אֶחָד אֶל־הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמָּיִם וַיֹּאמְרוּ לְעֶזְרָא הַסֹּפֵר לְהָבִיא אֶת־סֵפֶר תּוֹרַת מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה אֶת־יִשְׂרָאֵל׃ 8.2. וַיָּבִיא עֶזְרָא הַכֹּהֵן אֶת־הַתּוֹרָה לִפְנֵי הַקָּהָל מֵאִישׁ וְעַד־אִשָּׁה וְכֹל מֵבִין לִשְׁמֹעַ בְּיוֹם אֶחָד לַחֹדֶשׁ הַשְּׁבִיעִי׃ 8.3. וַיִּקְרָא־בוֹ לִפְנֵי הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמַּיִם מִן־הָאוֹר עַד־מַחֲצִית הַיּוֹם נֶגֶד הָאֲנָשִׁים וְהַנָּשִׁים וְהַמְּבִינִים וְאָזְנֵי כָל־הָעָם אֶל־סֵפֶר הַתּוֹרָה׃ 8.4. וַיַּעֲמֹד עֶזְרָא הַסֹּפֵר עַל־מִגְדַּל־עֵץ אֲשֶׁר עָשׂוּ לַדָּבָר וַיַּעֲמֹד אֶצְלוֹ מַתִּתְיָה וְשֶׁמַע וַעֲנָיָה וְאוּרִיָּה וְחִלְקִיָּה וּמַעֲשֵׂיָה עַל־יְמִינוֹ וּמִשְּׂמֹאלוֹ פְּדָיָה וּמִישָׁאֵל וּמַלְכִּיָּה וְחָשֻׁם וְחַשְׁבַּדָּנָה זְכַרְיָה מְשֻׁלָּם׃ 8.5. וַיִּפְתַּח עֶזְרָא הַסֵּפֶר לְעֵינֵי כָל־הָעָם כִּי־מֵעַל כָּל־הָעָם הָיָה וּכְפִתְחוֹ עָמְדוּ כָל־הָעָם׃ 8.6. וַיְבָרֶךְ עֶזְרָא אֶת־יְהוָה הָאֱלֹהִים הַגָּדוֹל וַיַּעֲנוּ כָל־הָעָם אָמֵן אָמֵן בְּמֹעַל יְדֵיהֶם וַיִּקְּדוּ וַיִּשְׁתַּחֲוֻּ לַיהוָה אַפַּיִם אָרְצָה׃ 8.7. וְיֵשׁוּעַ וּבָנִי וְשֵׁרֵבְיָה יָמִין עַקּוּב שַׁבְּתַי הוֹדִיָּה מַעֲשֵׂיָה קְלִיטָא עֲזַרְיָה יוֹזָבָד חָנָן פְּלָאיָה וְהַלְוִיִּם מְבִינִים אֶת־הָעָם לַתּוֹרָה וְהָעָם עַל־עָמְדָם׃ 8.8. וַיִּקְרְאוּ בַסֵּפֶר בְּתוֹרַת הָאֱלֹהִים מְפֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָא׃ 8.1. all the people gathered themselves together as one man into the broad place that was before the water gate; and they spoke unto Ezra the scribe to bring the book of the Law of Moses, which the LORD had commanded to Israel." 8.2. And Ezra the priest brought the Law before the congregation, both men and women, and all that could hear with understanding, upon the first day of the seventh month." 8.3. And he read therein before the broad place that was before the water gate from early morning until midday, in the presence of the men and the women, and of those that could understand; and the ears of all the people were attentive unto the book of the Law." 8.4. And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchijah, and Hashum, and Hashbaddanah, Zechariah, and Meshullam." 8.5. And Ezra opened the book in the sight of all the people—for he was above all the people—and when he opened it, all the people stood up." 8.6. And Ezra blessed the LORD, the great God. And all the people answered: ‘Amen, Amen’, with the lifting up of their hands; and they bowed their heads, and fell down before the LORD with their faces to the ground." 8.7. Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Ha, Pelaiah, even the Levites, caused the people to understand the Law; and the people stood in their place." 8.8. And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading."
5. Anon., Jubilees, 2.1 (2nd cent. BCE - 2nd cent. BCE)

2.1. And the angel of the presence spake to Moses according to the word of the Lord, saying:
6. Dead Sea Scrolls, War Scroll, 1.10-1.11 (2nd cent. BCE - 1st cent. CE)

7. Dead Sea Scrolls, Community Rule, 1.3, 8.12-8.16 (2nd cent. BCE - 1st cent. CE)

8. Septuagint, 2 Maccabees, 2.13-2.14 (2nd cent. BCE - 2nd cent. BCE)

2.13. The same things are reported in the records and in the memoirs of Nehemiah, and also that he founded a library and collected the books about the kings and prophets, and the writings of David, and letters of kings about votive offerings.' 2.14. In the same way Judas also collected all the books that had been lost on account of the war which had come upon us, and they are in our possession.'
9. Philo of Alexandria, On The Contemplative Life, 25, 5, 2 (1st cent. BCE - 1st cent. CE)

2. but the deliberate intention of the philosopher is at once displayed from the appellation given to them; for with strict regard to etymology, they are called therapeutae and therapeutrides, either because they process an art of medicine more excellent than that in general use in cities (for that only heals bodies, but the other heals souls which are under the mastery of terrible and almost incurable diseases, which pleasures and appetites, fears and griefs, and covetousness, and follies, and injustice, and all the rest of the innumerable multitude of other passions and vices, have inflicted upon them), or else because they have been instructed by nature and the sacred laws to serve the living God, who is superior to the good, and more simple than the one, and more ancient than the unit;
10. Josephus Flavius, Against Apion, 1.37-1.43 (1st cent. CE - 1st cent. CE)

1.37. and this is justly, or rather necessarily done, because every one is not permitted of his own accord to be a writer, nor is there any disagreement in what is written; they being only prophets that have written the original and earliest accounts of things as they learned them of God himself by inspiration; and others have written what hath happened in their own times, and that in a very distinct manner also. 8. 1.38. For we have not an innumerable multitude of books among us, disagreeing from and contradicting one another [as the Greeks have], but only twenty-two books, which contain the records of all the past times; which are justly believed to be divine; 1.39. and of them five belong to Moses, which contain his laws and the traditions of the origin of mankind till his death. This interval of time was little short of three thousand years; 1.41. It is true, our history hath been written since Artaxerxes very particularly, but hath not been esteemed of the like authority with the former by our forefathers, because there hath not been an exact succession of prophets since that time; 1.42. and how firmly we have given credit to those books of our own nation, is evident by what we do; for during so many ages as have already passed, no one has been so bold as either to add any thing to them, to take any thing from them, or to make any change in them; but it becomes natural to all Jews, immediately and from their very birth, to esteem those books to contain divine doctrines, and to persist in them, and, if occasion be, willingly to die for them. 1.43. For it is no new thing for our captives, many of them in number, and frequently in time, to be seen to endure racks and deaths of all kinds upon the theatres, that they may not be obliged to say one word against our laws and the records that contain them;
11. New Testament, Luke, 24.44 (1st cent. CE - 1st cent. CE)

24.44. He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled.
12. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE)

14b. שברי לוחות שמונחים בארון ואי ס"ד ס"ת הקיפו ו' טפחים מכדי כל שיש בהקיפו שלשה טפחים יש בו רוחב טפח וכיון דלאמצעיתו נגלל נפיש ליה מתרי טפחא רווחא דביני ביני בתרי פושכי היכי יתיב,אמר רב אחא בר יעקב ספר עזרה לתחלתו הוא נגלל ואכתי תרי בתרי היכי יתיב אמר רב אשי דכריך ביה פורתא וכרכיה לעיל,ור' יהודה מקמי דליתי ארגז ספר תורה היכי הוה יתיב דפא הוה נפיק מיניה ויתיב עילוה ספר תורה ור"מ האי מצד ארון מאי עביד ליה ההוא מיבעי ליה דמתנח ליה מצד ולא מתנח ביני לוחי ולעולם בגויה מן הצד,ור"מ עמודין היכא הוו קיימי מבראי ור"מ שברי לוחות דמונחין בארון מנא ליה נפקא ליה מדרב הונא דאמר רב הונא מאי דכתיב (שמואל ב ו, ב) אשר נקרא שם שם ה' צבאות יושב הכרובים עליו מלמד שלוחות ושברי לוחות מונחים בארון,ואידך ההוא מבעי ליה לכדרבי יוחנן ד"ר יוחנן א"ר שמעון בן יוחאי מלמד שהשם וכל כינויו מונחין בארון,ואידך נמי מיבעי ליה להכי אין הכי נמי אלא שברי לוחות דמונחין בארון מנא ליה נפקא ליה מדתני רב יוסף דתני רב יוסף (דברים י, ב) אשר שברת ושמתם מלמד שהלוחות ושברי לוחות מונחין בארון,ואידך ההוא מיבעי ליה לכדריש לקיש דאמר ר"ל אשר שברת אמר לו הקב"ה למשה יישר כחך ששברת:,תנו רבנן סדרן של נביאים יהושע ושופטים שמואל ומלכים ירמיה ויחזקאל ישעיה ושנים עשר מכדי הושע קדים דכתיב (הושע א, ב) תחלת דבר ה' בהושע וכי עם הושע דבר תחלה והלא ממשה ועד הושע כמה נביאים היו וא"ר יוחנן שהיה תחלה לארבעה נביאים שנתנבאו באותו הפרק ואלו הן הושע וישעיה עמוס ומיכה וליקדמיה להושע ברישא,כיון דכתיב נבואתיה גבי חגי זכריה ומלאכי וחגי זכריה ומלאכי סוף נביאים הוו חשיב ליה בהדייהו וליכתביה לחודיה וליקדמיה איידי דזוטר מירכס,מכדי ישעיה קדים מירמיה ויחזקאל ליקדמיה לישעיה ברישא כיון דמלכים סופיה חורבנא וירמיה כוליה חורבנא ויחזקאל רישיה חורבנא וסיפיה נחמתא וישעיה כוליה נחמתא סמכינן חורבנא לחורבנא ונחמתא לנחמתא:,סידרן של כתובים רות וספר תהלים ואיוב ומשלי קהלת שיר השירים וקינות דניאל ומגילת אסתר עזרא ודברי הימים ולמאן דאמר איוב בימי משה היה ליקדמיה לאיוב ברישא אתחולי בפורענותא לא מתחלינן רות נמי פורענות היא פורענות דאית ליה אחרית דאמר רבי יוחנן למה נקרא שמה רות שיצא ממנה דוד שריוהו להקב"ה בשירות ותושבחות,ומי כתבן משה כתב ספרו ופרשת בלעם ואיוב יהושע כתב ספרו ושמונה פסוקים שבתורה שמואל כתב ספרו ושופטים ורות דוד כתב ספר תהלים על ידי עשרה זקנים ע"י אדם הראשון על ידי מלכי צדק ועל ידי אברהם וע"י משה ועל ידי הימן וע"י ידותון ועל ידי אסף 14b. bthe broken pieces of thefirst set of btablets, which were placed in the Ark.Having cited the ibaraita /i, the Gemara now presents its objection to what was taught earlier with regard to the dimensions of a Torah scroll: bAnd if it should enter your mindto say, as Rabbi Yehuda HaNasi held, that bthe circumference of a Torah scroll is six handbreadths, now since anycylindrical object bhaving a circumference of three handbreadths has a diameter of one handbreadth,a Torah scroll with a circumference of six handbreadths has a diameter of two handbreadths. bAnd sincea Torah scroll bis wound to the middle,since it is rolled from both sides, bitmust take up bmore than two handbreadthsdue to bthe space betweenthe sheets of parchment and the double rolling. According to Rabbi Meir, who says that the Torah scroll was placed inside the ark, bhow didthe scroll bfit inthe remaining btwo handbreadths [ ipushkei /i]of space in the Ark?, bRav Aḥa bar Ya’akov said: The scroll of theTemple bcourtyard,which was kept in the Ark, bwas wound to its beginning,i.e., it had only a single pole, so that its circumference was only two handbreadths. The Gemara asks: bBut still, how doesan item bthat is twohandbreadths wide bfit intoa space that is precisely btwohandbreadths? It would be impossible to fit it in. bRav Ashi said: A small sectionof the scroll bwas woundseparately bandthen bplaced on topof the scroll.,Having concluded its current discussion, the Gemara now addresses the details of the aforementioned ibaraitaand asks: bAndaccording to bRabbi Yehuda,who says that the Torah scroll rested on the chest that came from the Philistines, bwhere was the Torah scroll placed before the chest arrived?The Gemara answers: bA shelf protruded fromthe Ark band the Torah scroll rested on it.The Gemara asks: bAndaccording to bRabbi Meir,who says that the Torah scroll rested inside the Ark, bwhat does he do with thisverse: “Take this Torah scroll and put it bat the side of the Ark”(Deuteronomy 31:26)? The Gemara answers: bHe requiresthat verse to teach bthatthe Torah scroll bwas placed at the sideof the tablets, band that it was not placed betweenthe two btablets, butit was bactuallyplaced binsidethe Ark bat the sideof the tablets.,The Gemara asks: bAndaccording to bRabbi Meir, where were thesilver bcolumns placed?The Gemara answers: bOutsidethe Ark. The Gemara further asks: bAnd from where does Rabbi Meirderive that bthe broken pieces of thefirst set of btablets were placed in the Ark,as the verse from which Rabbi Yehuda learns this: “There was nothing in the Ark except” (I Kings 8:9), is needed by Rabbi Meir to teach that the Torah scroll was placed there? The Gemara answers: bHe derivesthis point bfrom what Rav Hunaexpounded, bas Rav Huna says: Whatis the meaning of that bwhich is written:“The Ark of God, bwhereupon is called the Name, the name of the Lord of hosts that sits upon the cherubs”(II Samuel 6:2)? The phrase “the name, the name of the Lord” bteaches thatboth bthesecond btablets and the broken pieces of thefirst set of btablets were placed in the Ark. /b,The Gemara asks: bAndwhat does bthe otherSage, i.e., Rabbi Yehuda, derive from this verse? The Gemara responds: bHe requiresthat text bforthat bwhich Rabbi Yoḥasays, bas Rabbi Yoḥa saysthat bRabbi Shimon ben Yoḥai says:This bteaches that theineffable bnameof God band all of His appellations were placed in the Ark. /b,The Gemara inquires: bAnddoesn’t bthe otherSage, Rabbi Meir, balso require it for that?The Gemara answers: bYes,it bis indeed so. Rather, from where does hederive that bthe broken pieces of thefirst set of btablets were placed in the Ark?The Gemara expounds: bHe derivesthis bfromthat bwhich Rav Yosef taught, as Rav Yosef taughta ibaraita /i: The verses state: “At that time the Lord said to me: Hew for yourself two tablets of stone like the first…and I will write on the tablets the words that were on the first tablets, bwhich you broke, and you shall put themin the Ark” (Deuteronomy 10:1–2). bThis teaches thatboth bthesecond set of btablets and the broken pieces of thefirst set of btablets were placed in the Ark. /b,The Gemara asks: bAndwhat does bthe otherone, Rabbi Yehuda, learn from this verse? The Gemara answers: bHe requires it forthat bwhich Reish Lakishteaches, bas Reish Lakish says:What is the meaning of that which is stated: “The first tablets, bwhich you broke [ iasher shibbarta /i]”?These words allude to the fact that God approved of Moses’ action, as if bthe Holy One, Blessed be He, said to Moses: May your strength be straight [ iyishar koḥakha /i] because you brokethem.,§ bThe Sages taught: The order of thebooks of the bProphetswhen they are attached together is as follows: bJoshua and Judges, Samuel and Kings, Jeremiah and Ezekiel,and bIsaiah and the TwelveProphets. The Gemara asks: bConsider: Hosea precededsome of the other prophets whose books are included in the Bible, bas it is written: “The Lord spoke first to Hosea”(Hosea 1:2). At first glance this verse is difficult: bBut did God speak first with Hosea,and not with any other prophet before him? bWeren’t there many prophets between Moses and Hosea? And Rabbi Yoḥa says: He was the first of four prophets who prophesied in that period, and they were: Hosea and Isaiah, Amos and Micah.Accordingly, Hosea preceded those three prophets; bandthe book of bHoseaas well bshould precedethe books of those prophets.,The Gemara answers: bSince his prophecy is written together withthose of bHaggai, Zechariah, and Malachiin one book of the Twelve Prophets, band Haggai, Zechariah, and Malachi were the last of the prophets, he is counted with them.The Gemara inquires: bBut letthe book of Hosea bbe written separately and let it precedethe others. The Gemara answers: Were it written separately, bsince it is small it would be lost. /b,The Gemara further asks: bConsider: Isaiah preceded Jeremiah and Ezekiel; letthe book of bIsaiah precedethe books of those other prophets. The Gemara answers: bSincethe book of bKings ends with the destructionof the Temple, bandthe book of bJeremiahdeals bentirely withprophecies of bthe destruction, andthe book of bEzekiel begins with the destructionof the Temple bbut ends with consolationand the rebuilding of the Temple, band Isaiahdeals bentirely with consolation,as most of his prophecies refer to the redemption, bwe juxtapose destruction to destruction and consolation to consolation.This accounts for the order: Jeremiah, Ezekiel, and Isaiah.,The ibaraitacontinues: bThe order of the Writingsis: bRuth and the book of Psalms, and Job and Proverbs; Ecclesiastes, Song of Songs, and Lamentations; Daniel and the Scroll of Esther;and bEzra and Chronicles.The Gemara asks: bAnd according to the one who saysthat bJoblived bin the time of Moses, letthe book of bJob precedethe others. The Gemara answers: bWe do not begin with suffering,i.e., it is inappropriate to start the Writings with a book that deals so extensively with suffering. The Gemara asks: But the book of bRuth,with which the Writings opens, bis alsoabout bsuffering,since it describes the tragedies that befell the family of Elimelech. The Gemara answers: This is bsuffering which has a futureof hope and redemption. bAs Rabbi Yoḥa says: Why was she named Ruth,spelled ireish /i, ivav /i, itav /i? Because there bdescended from her David who sated,a word with the root ireish /i, ivav /i, iheh /i, bthe Holy One, Blessed be He, with songs and praises. /b,The ibaraitanow considers the authors of the biblical books: bAnd who wrotethe books of the Bible? bMoses wrote his own book,i.e., the Torah, band the portion of Balaamin the Torah, bandthe book of bJob. Joshua wrote his own book and eight verses in the Torah,which describe the death of Moses. bSamuel wrote his own book,the book of bJudges, andthe book of bRuth. David wrote the book of Psalms by means of ten eldersof previous generations, assembling a collection that included compositions of others along with his own. He included psalms authored bby Adam the firstman, bby Melchizedekking of Salem, band by Abraham, and by Moses, and by Heman, and by Jeduthun, and by Asaph, /b
13. Anon., 4 Ezra, 3.7, 3.19, 4.23, 6.54, 7.72, 8.3, 9.37, 14.5, 14.9, 14.21, 14.23-14.48

3.7. And thou didst lay upon him one commandment of thine; but he transgressed it, and immediately thou didst appoint death for him and for his descendants. From him there sprang nations and tribes, peoples and clans without number. 3.19. And thy glory passed through the four gates of fire and earthquake and wind and ice, to give the law to the descendants of Jacob, and thy commandment to the posterity of Israel. 4.23. For I did not wish to inquire about the ways above, but about those things which we daily experience: why Israel has been given over to the Gentiles as a reproach; why the people whom you loved has been given over to godless tribes, and the law of our fathers has been made of no effect and the written covets no longer exist; 6.54. and over these thou didst place Adam, as ruler over all the works which thou hadst made; and from him we have all come, the people whom thou hast chosen. 7.72. For this reason, therefore, those who dwell on earth shall be tormented, because though they had understanding they committed iniquity, and though they received the commandments they did not keep them, and though they obtained the law they dealt unfaithfully with what they received. 8.3. Many have been created, but few shall be saved. 9.37. the law, however, does not perish but remains in its glory. 14.5. and I told him many wondrous things, and showed him the secrets of the times and declared to him the end of the times. Then I commanded him, saying 14.9. for you shall be taken up from among men, and henceforth you shall live with my Son and with those who are like you, until the times are ended. 14.21. For thy law has been burned, and so no one knows the things which have been done or will be done by thee. 14.23. He answered me and said, "Go and gather the people, and tell them not to seek you for forty days. 14.24. But prepare for yourself many writing tablets, and take with you Sarea, Dabria, Selemia, Ethanus, and Asiel -- these five, because they are trained to write rapidly; 14.25. and you shall come here, and I will light in your heart the lamp of understanding, which shall not be put out until what you are about to write is finished. 14.26. And when you have finished, some things you shall make public, and some you shall deliver in secret to the wise; tomorrow at this hour you shall begin to write. 14.27. Then I went as he commanded me, and I gathered all the people together, and said 14.28. Hear these words, O Israel 14.29. At first our fathers dwelt as aliens in Egypt, and they were delivered from there 14.30. and received the law of life, which they did not keep, which you also have transgressed after them. 14.31. Then land was given to you for a possession in the land of Zion; but you and your fathers committed iniquity and did not keep the ways which the Most High commanded you. 14.32. And because he is a righteous judge, in due time he took from you what he had given. 14.33. And now you are here, and your brethren are farther in the interior. 14.34. If you, then, will rule over your minds and discipline your hearts, you shall be kept alive, and after death you shall obtain mercy. 14.35. For after death the judgment will come, when we shall live again; and then the names of the righteous will become manifest, and the deeds of the ungodly will be disclosed. 14.36. But let no one come to me now, and let no one seek me for forty days. 14.37. So I took the five men, as he commanded me, and we proceeded to the field, and remained there. 14.38. And on the next day, behold, a voice called me, saying, "Ezra, open your mouth and drink what I give you to drink. 14.39. Then I opened my mouth, and behold, a full cup was offered to me; it was full of something like water, but its color was like fire. 14.40. And I took it and drank; and when I had drunk it, my heart poured forth understanding, and wisdom increased in my breast, for my spirit retained its memory; 14.41. and my mouth was opened, and was no longer closed. 14.42. And the Most High gave understanding to the five men, and by turns they wrote what was dictated, in characters which they did not know. They sat forty days, and wrote during the daytime, and ate their bread at night. 14.43. As for me, I spoke in the daytime and was not silent at night. 14.44. So during the forty days ninety-four books were written. 14.45. And when the forty days were ended, the Most High spoke to me, saying, "Make public the twenty-four books that you wrote first and let the worthy and the unworthy read them; 14.46. but keep the seventy that were written last, in order to give them to the wise among your people. 14.47. For in them is the spring of understanding, the fountain of wisdom, and the river of knowledge. 14.48. And I did so.


Subjects of this text:

subject book bibliographic info
adam van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 222
apology Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 50
aristotle, pain as an emotion Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 145
authority, prophetic Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 24
authority, scribal Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 24
authority, scriptural Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 24
babylonian empire van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 222
belial Crabb, Luke/Acts and the End of History (2020) 229
bible, corruption Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 50
bible, restoration Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 50
biblical referents, canonization Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 51, 57
bipartite vs. tripartite canon., of the pentateuch Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 51
bipartite vs. tripartite canon Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 51
books, oral origins of Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 24
covenant van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 226
deuteronomistic theology Crabb, Luke/Acts and the End of History (2020) 229
emotion, in the classical world Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 145
emotion, in the hebrew bible Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 145
esau van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 222
eschatological war Crabb, Luke/Acts and the End of History (2020) 229
ethnic boundary making model, contraction van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 226
ethnicity (common features), proper name van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 222
exile van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 222
ezra Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 24
grief, power and Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 145
jacob van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 222
jerusalem, temple Crabb, Luke/Acts and the End of History (2020) 229
judgement, final Crabb, Luke/Acts and the End of History (2020) 229
legend Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 50
moses' "58.0_57.0@prophets (nebi'im, canonical division)" Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 51
moses Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 24
narrative, orality, ideological formulations of Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 24
noah van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 222
non-pentateuchal scripture, appeal to Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 57
opponents Crabb, Luke/Acts and the End of History (2020) 229
pain, emotion and Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 145
philosophy Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 50
prophets, prophecy Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 51
prophets (nebi'im, canonical division)" '30.0_244.0@uriel Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 51
pseudepigraphy Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 24
restoration Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 50
revelation, sinaitic Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 24
revelation Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 50
roman empire van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 222
scribes, in second temple period Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 24
scribes, priestly Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 24
septuagint, legend of the Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 50
sophrosyne, among women Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 145
ten northern tribes van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 222
text-interpretive, transmission of Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 24
textual authority, divinely granted Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 57
textual authority, in dead sea scrolls Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 57
textual authority, in rabbinic texts' Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 57
theodicy Crabb, Luke/Acts and the End of History (2020) 229
torah, mosaic Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 24
torah van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 226
tradition, oral Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 24
wisdom, theft of Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 50
writing, functions of Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 24
writing, oral dimensions of Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 24
zeal for the law Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 145